The Vedanta Kesari October 2016 issue

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Price: ` 10

PUBLICATION

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A Cultural and Spiritual Monthly of the Ramakrishna Order since 1914

Universal Temple, Ramakrishna Math, Chengalpattu

O ctober 2016

The Mother, the Embodiment of Light is within every heart.

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—Swami Shivananda

Editor: SWAMI MAHAMEDHANANDA Managing Editor: SWAMI GAUTAMANANDA Printed and published by Swami Vimurtananda on behalf of Sri Ramakrishna Math Trust Pri st 2 OCTOBER 2016 T h e V e d a n t a K e s a r i ~ ~ from No.31, Ramakrishna Math Road, Mylapore, Chennai - 4 and Printed at Sri Ramakrishna Printing Press, No.31 Ramakrishna Math Road, Mylapore, Chennai - 4. Ph: 044 - 24621110

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103

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PUBLICATION

VOL. 103, No. 10 ISSN 0042-2983 A CULTURAL AND SPIRITUAL MONTHLY OF THE RAMAKRISHNA ORDER

Started at the instance of Swami Vivekananda in 1895 as Brahmavâdin, it assumed the name The Vedanta Kesari in 1914.

For free edition on the Web, please visit: www.chennaimath.org

CONTENTS OCTOBER 2016

Gita Verse for Reflection

365

Editorial The Great Game!

Our Heritage ~ Our Heroes

366 372

Articles Following the Rituals In Durga Puja Swami Asutoshananda Sister Nivedita and Indian Renaissance Swami Lokeswarananda Vedanta: An Understanding Navina Mehan Reminiscences Reminiscences of Sargachhi Swami Suhitananda

374 381 393

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New Find Unpublished Letters of Swami Saradananda Travelogue Influence of Vedanta Societies in the United States of America Seema & Sejal Kanubhai Mandavia Special Reports National Awareness Convention on Leprosy Hindu Spiritual and Service Fair Krishna Pushkaram The Order on the March Book Reviews Cover Story: Page 6

386 388

395 396 397 398 401

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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 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 Mission, Chengalpattu After the World’s Parliament of Religions, when Swami Vivekananda returned to India and was travelling from Kanyakumari to Chennai by train, the people of Chengalpattu (56 kms south of Chennai) requested the station master to stop the train so that they could offer their respects to Swamiji. But as there was no official stop, the request was denied. The people then laid down on the track and forced the train to stop. Swamiji addressed them for 10 minutes. This incident became the seed for the future Ramakrishna Mission, Chengalpattu.

A Vidyalaya started in 1936, was affiliated to the Ramakrishna Mission in 1940. Today the centre runs a Boy’s Hr. Sec. School, a Girl’s Hr. Sec. School, a Primary School, a Matriculation School, a Fine Arts School, a Tailoring Institute and 11 free coaching centres. There is a charitable dispensary & a mobile medical unit. Free nutritious meal is served every evening to 300 destitute children.

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).

Mr. R.Krishnan Ms. Lalitha Kaul, Maharashtra

DONORS Mr. Tapan Kumar Ghosh, W.B. Rs.1000 Rs.5000 Rs.3000

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

AWARDEE INSTITUTIONS

6140. M/s. Merino Panel Products Ltd., W.B. The Scindia School, Gwalior, M.P. - 474 008 6141.

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Sri Sai Community Eng. Med. School, Anantpur Dist., A.P. - 515 133 The Doon School, Dehra Dun, U.P. - 248 001 Atma Ram Kumar Sabha Sr. Sec. School, Patiala, Punjab - 147 001 S.D.S.E. SR. Sec. School, Patiala, Punjab - 147 001 Vir Hakikat Rai Model Sr. Sec. School, Patiala, Punjab - 147 001 Multani Mal Modi College, Patiala, Punjab - 147 001 Govt. College for Women, Patiala, Punjab - 147 001 To be continued . . .

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Gita Verse for ReďŹ&#x201A;ection Tr. by Swami Tapasyananda

â&#x20AC;&#x201D;Bhagavad Gita, 15. 7

A fragment of Myself, immortal in nature, having become the embodied spirit in the world of the living, attracts to Himself the mind and the ďŹ ve senses born of Prakrti.

7KLQN RI WKH VXQ DQG RI WHQ MDUV ÂżOOHG ZLWK ZDWHU 7KH VXQ LV UHĂ&#x20AC;HFWHG LQ HDFK MDU $W ÂżUVW \RX VHH RQH UHDO VXQ DQG WHQ UHĂ&#x20AC;HFWHG RQHV ,I \RX EUHDN QLQH RI WKH MDUV WKHUH ZLOO UHPDLQ RQO\ WKH UHDO VXQ DQG RQH UHĂ&#x20AC;HFWLRQ (DFK MDU UHSUHVHQWV D MLYD )ROORZLQJ WKH UHĂ&#x20AC;HFWLRQ RQH FDQ ÂżQG WKH UHDO VXQ 7KURXJK the individual soul one can reach the Supreme Soul. Through spiritual discipline the individual soul can get the vision of the Supreme Soul. What remains when the last jar is broken cannot be described. â&#x20AC;&#x201D;Sri Ramakrishna, Gospel of Sri Ramakrishna, p.404

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Editorial

The Great Game!

The Upanishadic rishis declare that, ‘He (the Self) wished, “Let me be many, Let me be born.” He undertook a deliberation. Having deliberated, He created all this that exists, He entered into it.’1 And thus began the divine play: Brahman dancing in sportive play in front of Brahman!2 Regarding this play Swami Vivekananda says, ‘The world is just a playground, and we are here having good fun, having a game; and God is with us playing all the while, and we are with Him playing. God is our eternal playmate. How beautifully He is playing! The play is finished when the cycle comes to an end. There is rest for a shorter or longer time; again all come out and play.’3 In each of these cycles of play, an important group of players is that of the trouble-makers. They range from mild mischief-makers to truly villainous ones.

These characters enliven the play and move the game forward. Full of vigour, they wantonly break the rules of the game. And their mischief and destructive acts occasion the entry of some special players into the game whose task it is to re-establish the laws of the game. These special or divine players are uniquely different from all the other players.

The ordinary players, with the exception of a handful, are unconscious participants in the game. The Creative Illusion called Mahamaya blindfolds them with eight fetters—shame, hatred, fear, caste, lineage, good conduct, grief, and secretiveness. Thus they have a bitter-sweet dualistic experience of the game as ‘joy and sorrow, virtue and vice, knowledge and ignorance, good and evil.’4 But the divine T h e

players, though at times covering their eyes by their own will, like children playing blindman’s buff, are never deluded by the Great Illusion. They participate in the game with all seriousness even while seeing it as a jolly game.

Once at Vrindavana, Brahma wanted to behold the greatness of the divine child Krishna. So he spirited away Krishna’s cowherd playmates and all their calves.

Krishna in order to give joy to all the parties concerned—the mothers of the cowherd boys, the cows and also Brahma—assumed the forms of both the boys and the calves and continued to play with them. After a year, which is but a moment in Brahma’s time-scale, Brahma ended his mischief and returned the real cowherd boys and calves, thus ending a game inside a game.5 Battles are special highlights in this game of life. Rama and Shiva once decided to entertain themselves with a good battle. They were joined by their followers—the monkeys and the ghosts. After the battle, Rama and Shiva relaxed, complimented each other, and discussed the finer points of their playful battle. But there was no end to the grimaces of the ghosts and the gibberish of the monkeys!6 They could not see the game as a game.

It is however, the battles between villainous and divine players that spice up the play. In such battles the players manifest their prowess and shake up the whole universe.

Jaya and Vijaya, the doorkeepers of Vaikuntha, once offended the four manasaputras of Brahma -- Sanaka, Sanandana, Sanatana, and Sanatkumara— by refusing them entry into the

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presence of Vishnu. The enraged rishis cursed the two to be born on earth. By Vishnu’s sweet will, his servants donned the garb of wicked players in three different acts. As Hiranyaksha and Hiranyakashipu they engaged in a terrible battle with the divine players Varaha and Narasimha respectively. As Ravana and Kumbhakarna they fought with Ramachandra.

Finally as Sishupala and Dantavakra they battled with Krishna. In all these battles the divine players, who were Vishnu Himself, emerged victorious and restored dharma or the law.

We are now in the season of autumn, when we celebrate another great victory—that of the Divine Mother over Mahishasura. The Divine Mother’s battles are the most sublime and playful of them all. She is ‘the Supreme Mistress of the Cosmic Play’7 who ‘puts one now in the garb of a beggar, another moment in the garb of a king, the next moment in the garb of a saint, and again in the garb of a devil.’8 She loves to play with Her creation.

Rambha, the King of Asuras once propitiated Shiva and asked for three boons— that Shiva should be born as his son for three successive births, this son should be victorious over the gods and should not be killed by any player. The child so born was Mahishasura. In his first two births he was killed by the Divine Mother in the form of Ugracanda and Bhadrakali. In his third and final birth, Mahishasura once had a terrible dream wherein Mahamaya chopped off his head and drank his blood. This frightening dream awakened Mahishasura not only from

sleep but also from the Great Illusion. He recognized the Divine Mother as the source of all power and took refuge at Her feet. Accepting his imminent death at the hands of the Mother, he asked for three boons—to be worshipped along with the Mother, to always find a place at Her feet, and not to have to play any more roles. The Mother granted his prayers and again enveloped him with Her delusive power preparing him for the battle play.9 Then assuming the form of Durga, Mother engaged in a terrific battle that seemed to unhinge the universe. Mahishasura fought by donning various forms—a buffalo, a lion, a man, an elephant and again a buffalo. But the Mother finally killed him and his entourage.

All the other players—the sages, devas, gandharvas, and apsaras—celebrated Mother’s victory.

Oh! The drums are playing announcing the worship of ‘Mahadevi, Mahasuri’.10 Come let us too play our roles in Mother’s Great Game! Let us dance and sing, O Mother, what a machine is this that Thou hast made!

What pranks Thou playest with this toy Three and a half cubits high!

Hiding Thyself within, Thou holdest the guiding string; But the machine, not knowing it, Still believes it moves by itself.

Whoever finds the Mother remains a machine no more; Yet some machines have even bound The Mother Herself with the string of Love.11

References 1. Taittiriya Upanishad, 2.6.1 2. Narsinh Mehta, 15th c saint-poet of Gujarat 3. The Complete Works of Swami Vivekananda(hereafter CW), 3.94-95 4. The Gospel of Sri Ramakrishna(hereafter GSR), 4.436 5. Srimad Bhagavatam, 10.13 6. GSR, p 141 7. GSR, Introduction p 30 8. CW 5.254 9. Kalikapurana 10. Devi Mahatmyam 1.77 11. GSR, p 193 T h e

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Reminiscences

Reminiscences of Sargachhi SWAMI SUHITANANDA

(Continued from the previous issue. . .)

Swami Premeshananda (1884–1967) was a disciple of Holy Mother Sri Sarada Devi. For over two decades, he lived at Ramakrishna Mission Ashrama, Sargachhi, first as its monastic-in-charge and later as a retired sanyasi. He inspired countless people to lead a life of spirituality and service.

Influenced by him many young men and women entered into monastic life. His conversations and teachings were noted by his attendant Swami Suhitananda. These spiritual dialogues were serialized in Udbodhan (the Bengali monthly of the Ramakrishna Order) and later published as a book titled Sargachchir Smriti. Sri Shoutir Kishore Chatterjee has translated these reminiscences into English.

English words and expressions which appear in the original have been retained and shown within single inverted commas. ||10|| 12.7.59 Maharaj: Sri Krishna was eleven years old when he left Vrindavan for Mathura. Many explain his disport at Vrindavan wrongly.

Read Bankim Chandra’s ‘Krishna-Charitra’ to understand what Sri Krishna was. Sri Krishna, it is supposed, only stole cream and took away the clothes of the Gopis. Yet there was not a day when he returned without performing some heroic act. How I wish that someone would write a biography of Sri Krishna!

Most of us have Shanta bhava (the serene attitude) and Dasya bhava (attitude of a servant). Sakhya bhava (attitude of a friend) is also good. But Madhura bhava (attitude of a sweetheart to her lover) does not suit us. The attitudes of a servant towards his master or of a child towards its mother are good — I am a part of you, your child, or your servant.

Ramakrishna is true, but Ramakrishna Mission is untrue. I told this to a boy. But he did not believe it. He became very much engrossed in work. But then there was some T h e

trouble with his bookkeeping and he was about to be shown the door with his name struck off the roster. Anyhow, the boy was good and so he could stay on. Then he said, ‘Now I understand, what you said was correct.’ Ramakrishna is true means he is true as God. Ramakrishna Mission or the Order is untrue means these are ‘relative’ — they will come and go.

Sitting beside Maharaj, we were reading about the signs of a Yogi from the Yogasutra of Patanjali.

Maharaj: If you want to see varnaprasada then look at Swami Visuddhananda. His complexion is dazzling. One day he opened his mouth to take some medicine. I saw that the inside was red; I still remember it. Haven’t you seen that his ears are long? That is a feature of a Yogi.

14.7.59 Attendent: You say that one should do such work which will help in thinking about our Ishta devata (chosen deity). But what if it’s

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not possible to serve living beings seeing our Ishta in them?

Maharaj: Right. But it is seen that those who do a lot of work in the beginning, later develop great enthusiasm for meditation.

One should then withdraw from work from time to time and closely examine oneself.

This results in great progress. After this one should again enter into work. But if carried away by the enthusiasm for meditation, if one totally withdraws from work, then, though things appear to go smoothly for some time, the enthusiasm for meditation will gradually wane. One will then meditate a little and pass the rest of time in chit-chat.

When I went to do austerities I thought I would meditate for long. But did that happen?

I had to come back. Also, our bodies lack endurance.

It is often seen that those who work and maintain the practice of meditation and scriptural study to some extent, are free at the time of death. They are established in their faith by constantly hearing Sri Ramakrishna’s name throughout the day while working.

But one should be careful not to become intoxicated with work. That would inevitably result in total ruin.

Attendant: nistraigunye pathi vicaratam ko vidhih ko nishedhah— a gunatita (one who has gone beyond the three gunas) does not have any do’s and don’ts — what does this mean?

Can he do whatever he likes?

Maharaj: No, he will walk in such a manner that there will be no false step. That is, he has transcended all rules.

Just see what suffering a ‘bachelor’ undergoes. His whole day passes in solving the problems of others.

Attendant: Isn’t it the same with us! We have so many botherations. All matters of rajoguna.

T h e

Maharaj: No. Swamiji has cut out a channel for utilizing our energies. Because we work in that direction others stand benefited.

It also helps us to progress.

17.7.59 Maharaj: ‘Today the dried up tree, blossoms by the touch of the April breeze / Flowers bloom on the trampled creeper in the desert land’—have you heard this song?

Attendant: You wrote this after the Russian revolution of 1917.

Maharaj: Don’t you see that Mohammedans, Khasias, scheduled castes, those of the barber caste—all are becoming sanyasis in our Order and receiving salutations.

We are hearing the name of ‘Communism’ and ‘Socialism.’ Swamiji had said, ‘New upheaval will come either from Russia or from China.’

22.7.59 Maharaj: You should all practice Yoga.

Attendant: Does practice of Yoga mean Pranayama?

Maharaj: No. It means to become free from the bondage of body, mind and intellect — to liberate oneself.

Attendant: But that is the end. So long as that is not achieved, one has to suffer.

Maharaj: That is why I ask you to hurry up. Look, my body is suffering, the mind is towards the body; only the intellect is all right. On this earth, mother’s love is the most beautiful. It is something rare. Manifestation of devotion to mother is seen in Sankara, Chaitanya and Ramakrishna. As long as there is body consciousness, one must trust the love of one’s parents. But if you become a monk, then you have to also keep in mind how and to what extent you will carry out your duties towards your parents.

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Regarding knowledge, devotion, work, etc., Maharaj said: Chaitanya-deva said compassion for living beings; Thakur said service of living beings looking upon them as Shiva. Discrimination is necessary to practice this attitude of seeing jiva as Shiva. If we thus serve we will have devotion as well as meditation and work.

Attendant: But without sincerity and a clear understanding of the goal does this have any value?

Maharaj: It won’t do to have only theoretical knowledge that these people are Narayana. It has to be shown by bringing it into practice. Our base is not at all bad. We will work together, rise together and walk together. You will point out my faults and I will point out your faults. It is for this reason that Swamiji built this Order by accepting everyone into it. If you just sit without any work, intellect will become inert. But even while you work, maintain your meditation and scriptural studies. However, in an emergency you may pledge your all.

Regarding eatables and non-eatables Maharaj said: The liking for food depends on the gunas—sattva, rajas and tamas. One endowed with sattva guna desires to eat clean, fresh and easily digestible things; one with rajo guna relishes very hot and pungent things; and one with tamo guna eats stale, rotten and foul smelling things.

2.8.59 Brahmacharin: Maharaj, did Thakur have a liking for the champa flower?

Maharaj: I do not know. As I know, he didn’t have any likes or dislikes. Of course he came with a human body. A fellow used to bring only jilipis (Thakur’s favourite sweetmeat.) I told him — Did he not like other sweets?

21.8.59 T h e

Maharaj: See, whatever you do, the real purpose is to get out of this body, mind and intellect. Religion means this. Everything else is simply playing with dolls. And to get out of these there is no other way except through the grace of Mahamaya. Pray earnestly so that she removes this bondage of body, mind and intellect. Deliberate in your mind— whom I see before me, was not born in this house, did not change his schools and colleges one after another, and will not remain afterwards.

So you see that you are a spectator of many scenes. You have mental strength, intellect and heart. You are not worldly minded at all. If you try, even in this very life you can become a jivanmukta (free while living).

22.8.59 At night as the attendant was a bit late in bringing Maharaj’s food, Maharaj became very anxious.

When he saw the attendant, he said: Look here, Kanai Maharaj (Swami Nirbhayananda) one day had to go to Kolkata on some business. When the time for his return passed, Swamiji started pacing around restlessly.

Whenever he heard any sound he again and again peeped out to see if Kanai had returned. If men like him felt like that — what to speak of us.

I can understand now how terrible this life is. If I was now able to write about life and living beings, I would write correctly. You all have a great future before you. You are going against the current; you will feel the strain when the vigour of your blood lessens.

24.8.59 In the morning Maharaj was speaking about his dream: Mother came and told some things. I can recollect only vaguely; I can’t say what she was telling me.

Later, in another context the attendant said: In our school a boy was made to put on

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a donkey-cap because he stole from another’s pocket. His father also was summoned and rebuked.

Maharaj: Tut-tut! What a shame! The son stole and the teacher insulted and punished the father! Hari is there in everybody. He has done this act under the force of circumstances.

If it were explained to him he would have certainly understood. This is a kind of ‘disease—Kleptomania.’ Nowadays they cure it. I have seen that no one can be made good through punishment. But boys can be won over through love; just as love has attracted our boys to join the Order.

31.8.59 Attendant: Maharaj, what’s the meaning of viraja ?

Maharaj: He who has no rajo-guna. The meaning of every sanyasin’s name is—that is your goal, you have to become like that.

Attendant: Maharaj, should a monk not have any rajo-guna?

Maharaj: Why so? Rajo-guna is present in everyone. Did Swamiji not have rajo-guna?

But the attitude should be—I will not be subservient to rajo-guna; rajo-guna should be subservient to me. I will decide in which direction I will channelize my rajo-guna. That is why Swamiji has employed our rajo-guna inclination to the service of others.

Attendant: How pure was Swamiji’s conception!

Maharaj: Definitely. It is because Thakur and Swamiji are inseparable, the same. This is what we have understood with whatever intelligence we have. It is only the Isvarakotis who have a perfect understanding.

8.9.59 Maharaj: Shiva is called Bhutanatha i.e. he plays with ghosts and spirits. But bhuta means the living being — Matsthani sarva-bhutani na caham tesvavasthitah ‘all beings exist in Me, but T h e

I do not dwell in them.’(Gita 9/4). Therefore Bhutanatha means one who regulates and directs living beings. In the Bhagavata, Brahma, Vishnu and Shiva are regarded as one. When creating He is Brahma, when preserving He is Vishnu and when destroying He is Shiva.

A brahmacharin, who was fortunate to receive Maharaj’s affection, worked in the school as the Headmaster. He wanted to spread Thakur’s name among his students.

Maharaj: Very good. But try to preserve the spirit. Make them devotees of the spirit of Ramakrishna. Even very high ideas are ruined if they fall into the hands of unworthy people.

If you mix milk with water, the value of water is no doubt enhanced but the value of milk goes down.

I wish to preach Krishna-charitra (a book

by Bankim Chandra Chatterjee). Common people have depicted Krishna in a womanly fashion. To create interest, even the Bhagavata speaks about the attraction of the Gopis towards the 11 year-old Krishna. In reality various stories have been created to help people understand the hymns. For instance, in the Chandi tales of fightings and killings have been included for the sake of those with Rajo-guna.

Truly, a man like Krishna has not been born on earth till today. In learning, intellect, strength, yoga, and action—he lead from the front; but after finishing the work withdrew behind others. He washed the feet of Brahmins in Yudhishthira’s court. After vanquishing the enemy he had no thought of revenge—he was an embodiment of calmness. Even after conquering territories, he never declared himself a king. In other words, he was a practical illustration of what Indian culture speaks of. Krishna and Vyasadeva were like our Thakur and Swamiji. But unless one is familiar with Indian culture, one cannot understand Krishna.

(To be continued. . .)

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Our Heritage

Our Heroes

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Article

Following the Rituals In Durga Puja SWAMI ASUTOSHANANDA

The author is the Assistant Minister at Vedanta Society of Northern California, USA T h e

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Durga puja in Belur Math

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References

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Article

Sister Nivedita and Indian Renaissance SWAMI LOKESWARANANDA

Beginning from Raja Rammohun Roy (1774–1833), there have been many gifted Indians who by their sacrifice and hard work paved the way for the great resurgence of spirit which took place in India in the nineteenth century, followed by the heroic national struggle which finally culminated in her independence. But the paradox of all paradoxes is that few among those great Indians did what a British woman, originally known as Margaret E. Noble but later renamed ‘Nivedita’ by her Master, Swami Vivekananda, and lovingly and gratefully still remembered by countless Indians as ‘Sister Nivedita’, did to make this possible. If one has to point to a single individual who may be credited with having inspired and also guided most of the progressive movements which took place in India in the early decades of the twentieth century, leaving on each of them the stamp of her great genius, one must then unhesitatingly point to this British woman. The story of how she, an alien, did this is as fascinating as it is one of the most stirring, if less known, chapters of Indian history.

It was on a cold November evening in 1895 that Nivedita first met her Master, Swami Vivekananda, at the house of a society lady in England, Lady Isabel Margesson. Swami Vivekananda just had had a resounding success in America, and he was now on a visit to England in response to an invitation

which some of his admirers of that country had extended to him. Since his arrival in England, he had lectured in a few places, giving everywhere the same impression as he had given earlier in America, the impression that he was not only a great orator but also a man who had, as it were, seen God face to face. Lady Margesson who had heard about this unusual person invited him to her house in order that she, together with a few of her intimate friends, might get to know him personally and also question him about religion and other topics more closely than was possible in a public lecture. Among others, she had invited Nivedita to this meeting because, in spite of her comparatively young age—Nivedita was less than thirty then, she had attracted notice in intellectual circles as a frequent contributor to well-known journals and as a distinguished speaker. She was also the Secretary of that club, known as the Sesame Club, in which intellectuals like Thomas Huxley and George Bernard Shaw often spoke.

Nivedita listened to Swami Vivekananda with rapt attention because there was something about him which left one in no doubt, and that whatever he said carried behind it the weight of authority. Many, however, thought that he had said nothing new, and the Swami himself was the first to admit that he had not, but he asked if he had voiced the eternal truths in a manner that they felt compelled to keep

The author was a senior monk of the Ramakrishna Order. This article is reproduced from Nivedita Commemorative Volume, 1968.

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thinking about them, was it not worth saying them? Nivedita thought that in his case this kind of criticism was very ungenerous, for she had never heard anybody speak who was able to compress so many lofty thoughts within the range of such a short speech and also express them so logically, clearly, and convincingly.

Swami Vivekananda did not stay long in England this time. But even during the short time that he was there, he had made a tremendous impression as might be seen from the fact that the London dailies spoke about him in the highest terms, and he was also held with the deepest respect in many intellectual circles. Nivedita had difficulty in agreeing with what he preached, but she had no hesitation in acknowledging that he was indeed a remarkable man, one having a message to give to the world which the world would do well to take note of.

Swami Vivekananda came back to England again in April the following year, and as on the earlier occasion, began to attract large audiences wherever he spoke. Nivedita, who was anxiously looking forward to his return, never missed a single speech that he made at any place on this occasion. She also had long discussions with him, sometimes heated arguments as well, for it was her characteristic which she retained to the last day, that she was fiercely independent and would under no circumstances accept a viewpoint unless she was convinced that it was correct. Although she often clashed with him and had difficulty in agreeing with the views he expressed on most subjects, she was forced to recognise the superiority of his intellect, the vast range of his studies, the lucidity of his exposition, and above all, his deep spiritual insight. Indeed, so impressed was she by his personality that by the time Swami Vivekananda finished his second visit she had come to recognise him as T h e

her ‘Master’. As she came to know him better, the feeling grew strong in her that if ever there was a person at whose call she would be glad to make any sacrifice necessary for a cause dear to that person, it was this man.

It was at this stage that Swami Vivekananda once said, as if in passing, that Nivedita could be of great help to him in carrying out the plans he had for the education of the women of India. He did not say specifically what he wanted her to do, nor did he disclose then what exactly his plans were, but so far as Nivedita was concerned, this was enough to make her resolve that she would place herself completely in the hands of her Master, and do whatever he wanted her to do. What a turning point this marked in the life of Nivedita!

Referring to this, she later wrote to a friend, ‘Suppose Swami had not come to London that time! Life would have been like a headless torso.’

It is however interesting to recall that when after a year or two she had made all preparations to come and work in India, he did not seem as enthusiastic about the idea as he was before. He, of course, did say that he was convinced that she had ‘a great future in the work for India’, but he also pointed out that she must be prepared to encounter many difficulties on the way. If after considering everything, she still felt that she should come and work in India, he said that she was then most welcome. Nivedita arrived at Madras on January 25, 1898. Although arrangements had been made to receive her at the port, she entered in her diary as she started for Calcutta: ‘In spite of infinite kindness—very, very lonely.’

The first time that Nivedita appeared on a public platform in Calcutta was on March 11, 1898, when a big meeting was held at the Star Theatre with Swami Vivekananda himself

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in the Chair, to mark the formal inauguration of the Ramakrishna Mission. Nivedita was among those who spoke at this meeting. In introducing her, Swami Vivekananda said, ‘Already England has given us some of her great intellects to help us in our mission…

And now England has sent us another gift in Miss Margaret Noble, from whom we expect much…’ Among other things that Nivedita said at this meeting was, ‘Yours is the conservatism of a people who have through that long period been able to preserve the greatest spiritual treasures for the world, and it is for this that I have come to India to serve her with our burning passion for service.’

Soon after this—on March 25, 1898, to be exact—Nivedita had her formal initiation into the vows of Brahmacharya, at the end of which her Master gave her the new and a very meaningful name ‘Nivedita’ (Dedicated), as if he had been aware of the prayer that her mother had made at the time of her birth, namely, that God might accept her as an ‘offering’ from her.

Although Nivedita was now living in Indian quarters and had more dealings with Indians than with the members of her own British community who lived in Calcutta, she still did not know much about India except for what she saw as she went about—the people in their strange clothes, their tumbledown huts, the dirty lanes over which they crawled about, the poverty and squalor which surrounded them, and so on. She was sorry for them and was anxious to do whatever she could to mitigate their suffering, but she did not know what to do. She was waiting for some hint from her Master, but he seemed to be in no hurry to tell her what it was that he wished her to do to serve his country and his people.

Every morning the Swami would come and spend some time talking to her and the other T h e

Western disciples with whom she was then staying not far from the monastery, giving them a bird’s eye-view of the vast panorama of India’s history, art, literature, philosophy, culture, etc. She, with the others, listened to him spell-bound, for he not only had a clear grasp of the subjects that he dealt with, but that he also knew how to present them in a most graphic and arresting manner. There were many things about India which had seemed to them completely unintelligible, also in many cases repugnant to their tastes, but when he pointed out to them their true significance, they seemed not only logical and sound, but also satisfying. Nivedita, who was very much conscious that she was British and was only prone to judge everything in India by the same critical eye as that of a Britisher of that generation, often found herself in total disagreement with the judgment of the Swami, and there often followed between disciple and Master long heated arguments, but Swami Vivekananda cleared all her doubts with good humour, patience, and sometimes also, with well-directed thrusts at her racial pride. The reason why Swami Vivekananda delayed disclosing to her what his plans were regarding her work can be best understood in the light of this fact, namely, that Nivedita still did not know India, except that she had some preconceived notions formed by her reading of books written by ill-informed and prejudiced British writers. Her Master rightly argued that unless these notions were totally removed before she launched into her work, the danger was that she would bring to bear upon her work the kind of supercilious attitude which ignorance and racial prejudice invariably breed, rendering it impossible for her ever to reach the hearts of the people. This was why her Master took great pains to explain to her the factors which constituted India’s strength

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as well as the factors which constituted her weakness, so that she might understand better the problems she would have to grapple with in working for the welfare of the country.

With the same object of educating her about India—about India as she had been in the past, and about India as she was then—he took Nivedita with his other Western disciples on a tour of North India which lasted from March to October 1898. They visited almost every important city in North India, choosing specially those places in which one could still see the old cultural traditions of India at their best. She had seen the misery of her people during her short stay in Calcutta, but she was seeing now, under the guidance of one whose knowledge and understanding of the subject were almost without parallel, the grandeur of old India. In describing to Nivedita about India’s march through the ages, he pointed out how India had continued her pursuit of spiritual goals despite all the reverses that she had suffered politically and otherwise.

This preoccupation with spirituality might have led her to neglect her other interests with the result that she had become an easy victim to foreign aggression and had suffered other consequential misfortunes, but it was exactly this accent on spiritual values that had also sustained her through the ages. He pointed out that nothing was basically wrong with India except that she had to regain selfconfidence, so that she might apply herself with vigour and determination to the solution of the problems of food, health, and education.

He wanted his countrymen to study Western science and technology, for there was no other way of solving these problems, but he was at the same time utterly opposed to the idea that India should blindly imitate the West.

Swami Vivekananda himself had given to his countrymen the call for a relentless struggle T h e

against poverty, social injustice, the disabilities to which the women were then subjected to, exploitation of the weaker sections of the society by those stronger and more advanced, and such other evils which then beset Indian society. By virtue of his dynamic personality, bold optimism, and progressive yet truly Indian views, he had become the symbol of his countrymen’s unvoiced and ardent hopes and aspirations. He had been able to rouse the country to a great height of enthusiasm, but he was anxious that this enthusiasm should not dissipate itself in meaningless exhibitionism, but was directed into channels of fruitful action with the ultimate object of producing some permanent good for the country. He had appealed to many to work for the regeneration of the country, and while he was glad to see many scattered groups of people pledging themselves to the service of the country, he specially hoped that Nivedita should do likewise, for he had felt that with her Celtic blood, her great vigour (he described her as ‘a real lioness’), intellect and sincerity of purpose, she could contribute much more than anybody else he knew of. He had once said to her, ‘My mission is not Ramakrishna’s nor Vedanta’s nor anything, but simply to bring manhood to my people.’ He was glad that Nivedita had then volunteered her services for that purpose. He thought she was ‘an acquisition’, but he was anxious that she should forget her past and be an Indian for all practical purposes. He wanted that she should be to India, ‘the mistress, servant, friend in one’, a role she could play only if she had completely identified herself with India, loving and caring for her as any good patriotic Indian would do. It was with the twofold object of first acquainting her with the true genius of India which people, especially foreigners, often missed because of the strangeness of

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things they met with as they went about the country and also to communicate to her something of his own love for India and his zeal to raise her to new heights of glory, that he had undertaken the tour. Luckily for India, Nivedita too, with her perceptive mind, was not slow to recognise the greatness of India that lay hidden under all the sordidness that she saw on the surface of things as she went about the country. Also, once she had grasped the magnificence of India’s achievements in the past and the potentialities she still possessed for future greatness, she had no difficulty in imbibing her Master’s love for India and his zeal to serve her.

Returning to Calcutta, she first started a girls’ school in November in a small rented house in the Indian quarters of Calcutta. At first, the guardians were suspicious that she might try to impose on their children her alien culture, but they were greatly surprised when they discovered that far from teaching them anything alien, she was even more anxious than themselves that the children stick to their own traditions. Whatever misgivings might have lingered in some quarters were completely dispelled when in 1900 the plague broke out in epidemic form in Calcutta. There was a great loss of lives, but what was worse was that people had become panicky and they were fleeing the city by hundreds, and in many cases leaving behind their own sick relations to die slow and painful deaths. Nivedita, with some monks of the Ramakrishna Mission, organised relief measures which she continued till the epidemic was brought under control.

This was the first time that Indians saw a white woman showing concern for them as if they

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were her very dear ones, and they were deeply impressed. She had been by then widely known for her deep understanding of and love for India, and people had begun to address her as ‘Sister’, but after her work in connection with the plague epidemic, they began to regard her with the deepest affection.

In June 1899, she accompanied Swami Vivekananda to the West to try to raise some funds for her work in India, for she had almost exhausted the money that she had with her when she began her work. During the tours she made in England and America, lasting for a little over two years, she did not have a conspicuous success so far as her fund-raising efforts went, but she had a considerable success in her attempt to project a correct image of India by her lectures and newspapers articles. This often brought her into conflict with Christian missionaries who had always been active in maligning India and presenting to the public in the Western world an unjustly grim picture of Indian life in order to attract financial support for the work they were doing in the country. Often in public meetings she was heckled by interested people if she ever made a statement complimentary to India, but she was able to silence everybody by her prompt, intelligent and authoritative replies.

Once she contributed an article entitled ‘Lambs among the Wolves’ to the Westminster Gazette as a rejoinder to the slanderous attacks Christian Missionaries were then making on India. Referring to the work she was doing in England, the London correspondent of The Hindu of Madras [now Chennai] described her as ‘a champion for India from an unexpected quarter…’

(To be continued. . .)

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New Find

Unpublished Letters of Swami Saradananda1 Calcutta Centre, Baghbazar, No. 1, Mukherjee Lane.

Dated, 18th Jan 1915.

To, S.Muniswami Chetty.

Dear Sir, Your kind letter of Dec.4.14 reached me duly. I am sorry I could not acknowledge it earlier.

I shall with pleasure attend to your request of buying a milch cow for Holy Motherâ&#x20AC;&#x2122;s use. A good cow yielding about 9 seers of milk can be had here for Rs 125/- or so. I will try to buy the best that can be got here with what money you will send.

The Holy Mother is well and desires Her blessings and love to yourself and family.

Hoping this to find you well and with our blessings & best wishes to you, I remain Yours in the Lord Saradananda *** Sasi Niketan, Puri.

Dated 11th July 1915.

My dear Virajananda,2 I thank you for your kind letter of July 6th. It is difficult to judge from this distance and I was rather nervous to learn that both mother & yourself have left Mayavati for good or at least it seemed so. So I cannot accuse myself for writing to you on that strain, for you know well, if the Govt. asks securities for the press for changing the former keeper, the result would be that we shall have to close the P.B. However I shall be the last man to hesitate to retract my words, when I find that I have used them unjustly & through ignorance, as you say. So you need not take them to heart. As for the rest, my blessings and love towards you will always remain as before, even if, and may the Lord forbid that for all the days in futureâ&#x20AC;&#x201D;I have the misfortune to find that things have changed and you are not your former self anymore.

My respects & love to mother always and blessings & love to you.

Yours affecly Saradananda P.S. Sri Maharaj has not sent me as yet the letter about which you have spoken. *** T h e

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Udbodhan Office 1, Mukherji Lane, Baghbazar, Calcutta.

Dated 20th Sep. 1916 To Mr.E.G.Thorp.

Dear Sir, Mr.S.M.Bose, executor estate M.E. Noble, in his letter dated the 21st ultimo has intimated the trustees of the Ramakrishna Math of your kind donation of eight hundred pounds Sterling (£800/-) towards the Women’s Work started by the late Sister Nivedita in cooperation with Sister Christina and the trustees of the Belur Math. The amount had been with him since December 1913 pending your final decision about its disposal, and has now been forwarded to us on condition laid down by you namely, that the amount is to be held in Trust in the perpetual fund for the maintenance of the above mentioned work.

The trustees of the Belur Math are sending herewith their grateful thanks for your kind gift towards the work, with the assurance that they will abide faithfully by the above said condition.

I have intimated Sister Christina who is still in Detroit at present and cannot return to India on account of the war about the gift in my letter of yesterday.

With my cordial greetings to yourself and wishing to be remembered kindly to Mrs.Thorp, I have the honour, dear sir, to remain Most truly yours Saradananda The following is an account of the £800/- as submitted to us by Mr.S.M.Bose, the executor— 21st December, 1913, £800 = Rs 11,883-15-0 (less bank charges).

20th April 1914 cost of purchase of Govt. promissory notes for Rs 12,000 @ 96% through Bank of Bengal = Rs 11,644-15-11 Commission for purchase to Bank of Bengal—Rs 29-1-10 Total Rs 11,674-1-9 Balance Rs 209-13-3 --------------------------Total Rs 11,883-15-0 Along with your kind gift of £800/- (equivalent to G.P.notes 12000 & cash Rs 209-13-3) the executor has transferred to us G.P.Notes of the nominal value of Rs 3000/- in accordance with the terms of the late Sister Nivedita’s will, and has submitted the following account of interests received by him for G.P.Notes of Rs 15,000

References 1. A direct disciple of Sri Ramakrishna

2. Disciple of Swami Vivekananda

Courtesy: Ramakrishna Museum, Belur Math

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Travelogue

Influence of Vedanta Societies in the United States of America SEEMA & SEJAL KANUBHAI MANDAVIA

It was a vesper. An American Swami sat at a Western keyboard after waving lights in front of the pictures of the deities. Tired after our long journey from India to the United States, we were not very engaged, and expected to hear the prayers composed in the Western melody. To our utter surprise, he sang the Ramakrishna Aaratrikam with perfect Sanskrit pronunciation and Indian melody cum rhythm. It was as if we were listening to the same Aaratrikam sung at Belur Math in India. All our fatigue went away and we were totally engrossed in the vesper!

This was May 3, 2015, Sunday, the very first day of our pilgrimage to the US Vedanta Societies, the land Swami Vivekananda visited in 1893 and delivered his message for the West, loudly and boldly. The venue was Vedanta Society of Greater Washington DC, capital of the United States of America.

I was invited to deliver a talk on ‘Impact of Vedanta Societies in the US’ at the Wellesley College, MA. My sister, Sejal, too had an invitation to attend a Law Conference in Cambridge. This was a perfect opportunity to team up for our trip to the US and spend time at the US Vedanta Societies. My parents and siblings have a long history of travel and stay in the US. Our parents had attended the first Vedanta Convention ever held in the US aand nd visited/stayed at most of the leading

Societies. Two of the elder sisters travelled and spent time at the Vedanta Societies and Sarada Convents earlier too. And my brother too is in close contact with the Vedanta Societies. This article is a humble attempt to summarize our collective understanding of the impact of the US Vedanta Societies on the localities they serve.

We must admit, we felt how Sri Ramakrishna might have perceived in his divine vision once, when he remarked, ‘I was in the land of the white people. Their skin is white, their hearts are white, and they are simple and sincere. It is a very beautiful country, I think I shall go there.’1 We met those people and they made us feel very comfortable with their care, love, dignified replies and Indian vegetarian delicacies wherever we went.

During our stay in the US for over a month we visited almost all Vedanta Societies.

We planned our visits by dividing the Vedanta Societies into five clusters, namely, New England/East Coast US, Southern California, Northern California, Northwest US and Midwest US. The New England/East Coast included Societies based at Boston, Providence, Ridgley, New York City (East), New York City (West), and Washington DC. Southern California included Hollywood, Santa Barbara, South Pasadena, Trabuco Canyon, and San

Seema K, Mandavia, is an Associate Professor of English at Junagadh Agricultural University and her sister Sejal K. Mandavia is an advocate at Ahmedabad, High Court.

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Diego. Northern California covered San Francisco, Berkeley, Sacramento, and Olema.

Seattle and Portland along with the associated retreat monasteries covered the Northwest cluster. And, finally, the societies at Chicago, Ganges, St. Louis, and Kansas City were covered as part of the Midwestern cluster. We could not visit, however, San Diego, Kansas City and St. Petersburg, Florida, because of time constraint.

In our intense desire to visit almost all Vedanta Societies across the mighty United States, we were on our toes, either ‘on the road’ or ‘up in the air’ crisscrossing four different time zones within the country itself! We spent three days each at the Santa Barbara Convent, the Hollywood Society, and the Ridgley Retreat House and we visited all the other Societies for a day or two.

Impact of Swami Vivekananda and Vedantic Movement in the USA Swami Vivekananda had not only a message for the West but also a mission—a man-making mission. And hence, we could not resist studying the effects of Swamiji’s message on the localities served by the Vedanta Societies we visited. Vedanta Societies reachout to the local communities in diverse ways.

They have been organizing the movement as a whole by celebrating festivals, consolidating the brotherhood/sisterhood and creating a loving family of devotees. They are growing and changing and have found a place in America’s new and diverse religious landscape. The ministers-in-charge of these Vedanta Societies are known within the academia for their contribution in propagating the Vedantic principles through publications, discourses in public functions, inter-faith meetings and Sunday services. They also disseminate the ideas in private gatherings T h e

Unique Shrine in the United States with the Holy Mother being worshipped in the middle. Vedanta Society, Berkeley, California

giving more personalized talks, guidance, interviews, etc. Many societies have started organizing camps for children, youth and parents. Thus, Vedanta Societies, under the spiritual leadership of the Ramakrishna Order are helping spiritual aspirants to practice practical Vedanta as preached by Swami Vivekananda. Worth mentioning here is the bookstores operated by them which have books on all aspects of Asian religions as well as Western religious tradition.2 The origin of Vedantic thoughts in the West can be traced to Max Muller, Paul Deussen and other German orientalists. 3 In the initial chapters of his book, ‘Life of Vivekananda and the Universal Gospel’, Romain Rolland describes how United States was getting ready for Swami Vivekananda and throws scholarly light on the contribution

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contribution of Vedanta students and nonof Thoreau, Emerson and Whitman in this monastic members is outstanding. They were process. 4 The new nation was ready for accepting the bold Hindu thoughts and involved in digging and levelling the grounds offered a dedicated band of American men and for construction, engineering and actual women who helped Swami Vivekananda and construction of the buildings, developing and his brother disciples to make the mission of maintaining gardens, publication of books and man-making a reality by establishing Vedanta magazines like Vedanta and West, painting, Societies and Retreat Monasteries across the tilling, carpentry, cabinetry, cooking, canning, United States. horticulture, accounts, business contacts and legal affairs apart from ritual worship.5 The direct disciples of Sri Ramakrishnaâ&#x20AC;&#x201D; Swami Abhedananda, Swami Saradananda, The overall impact of Swami VivekaSwami Turiyananda, and Swami nanda and Vedanta Societies in America is Trigunatitananda laid a strong foundation for evident from the publications and lives of the next generation of stalwarts like Swami some prominent Americans. Nicola Tesla, one Nikhilananda, Swami Pavitrananda, Swami of the greatest scientists and innovators of the Tathagatananda and Swami Adishwarananda 20th century, had met Swami Vivekananda in New York; Swami Paramananda, Swami and engaged in long discussions on Vedanta Akhilananda and Swami Sarvagatananda philosophy and modern physics. Again, David in the Northeast; Swami Prabhavananda Rockefeller owed his philanthropic inclinations and Swami Swahananda in the Southern to the influence of Swami Vivekananda. The California; Swami Ashokananda and impact of Vedanta on Christopher Isherwood, Swami Prabuddhananda in the Northern Aldous Huxley, Gerald Herd, and J.D.Salinger California; Swami Vividishananda, Swami and their numerous publications is well Shraddhananda, Swami Asheshananda, and known.

Swami Shantarupananda in the Northwest; and Swami Gyaneshwarananda, Swami Satprakashananda, and Swami Bhashyananda in the Midwest.

The literary contribution of Swami Vidyatmananda, and Swami Yogeshananda, both American Swamis are well known. All these swamis, as also many swamis now serving as spiritual ministers, have contributed immensely in spreading Swamijiâ&#x20AC;&#x2122;s practical Vedanta in the United States.

During the initial Meditation Shrine at the Olema Retreat Center, spread in 2,000 acres of phases of establishing the land, another significant contribution of Swami Ashokananda to the Vedanta Vedanta Societies in the US the Society of Northern California T h e

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Some years ago an American news magazine carried an article titled ‘We Are All Hindus Now.’6 It boldly declared, ‘… 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.’ Numerous subsequent discussions and debates within the intellectual and religious circles of the United States clearly indicated the impact of Vedanta on the American society. It seemed as if Swami Vivekananda’s words, ‘You have been bitten by the cobra. Don’t even think you can escape!’7 addressed to Mrs. Hansbrough and others at Alameda House of Truth, California in 1900, now applied to the whole of America.

We observed the following three outstanding contributions of Swami Vivekananda’s founding work and inspiring message: 1) growing number of members and visitors to the Vedanta Society from the local population; 2) adoption of the Vedantic values by these members, and 3) outstanding and dedicated efforts to strengthen the Ramakrishna Order.

Although very Indian and Hindu by tradition, US Vedanta Societies attract a large number of non-Indian people. We believe, the universal appeal of the Vedanta and catholicity of the Ramakrishna movement are the fundamental reasons for the increasing influence on the local communities. The Swamis in America have to work very hard.

They have to conduct the Sunday Services, and additionally, at least two study classes (on Gita, Upanishads, Kathamrita etc.) during the week days. Additionally, there are plenty of activities, where the contributions of the local members are simply outstanding. They look after the book-shops; help the Swamis and Matajis in all kinds of chores; play musical instruments at the Sunday Service, vesper, public gatherings etc.; look after the needs of T h e

Tea Set used by Swami Vivekananda. Donated by Cornelia Conger. Courtesy: Ganges Retreat Monastery Museum, Vivekananda Vedanta Society of Chicago

visiting guests and coordinate in conducting congregational activities. In their unselfish and expressive love and in all their interactions with us they came across as true Karma Yogins who have imbibed Vedantic values.

All through our pilgrimage we noticed the steadfast dedication of Vedanta students to their Guru/Teacher. We realized that without such a wonderful virtue, practically no work of sharing the universal message of Swamiji’s practical Vedanta would have been possible.

We saw in the people we met a reflection of Francis Laggetts, Goodwins, Sara Bulls, Josephine McLeods, and Hansbroughs!

United States as a society has evolved a work culture and societal structure where people are generally expected to know how to build and maintain physical infrastructure.

We saw an American swami mowing the lawns of the Tapovan Retreat Monastery of the Seattle Society at around 5 pm. And, at 7 pm, he was back at the Society temple wearing Sanyasin clothes and playing on a harmonium and singing Ramanama Sankirtanam and bhajans in perfect Sanskrit and Bengali while an American brahmachari accompanied him on fusion percussion drums! We saw the

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wonderful garden inspired and also partly built by Swami Ashokananda and many American Swamis and lay devotees at the Berkeley Center. At Tapovan, Seattle, a swami has made an artistic cottage for himself using the wood and trunk of the tree and continues to build the infrastructure that hosts more than 1,200 devotees the Tapovan Retreat during Durga Puja. We saw the nuns of the convent of San Fransisco Vedanta Society maintaining the large orchard at Olema Retreat Center. They drove the truck, sprayed insecticides on the trees of the orchard, managed the huge bookshop of the society, performed the daily elaborate worship in the temple, and made time to prepare and feed us delicious food! Without these steadfast local American soldiers of Swami Vivekananda, the Vedanta Societies, and especially, the retreat monasteries associated with almost each

major Vedanta Society, could not have been built and maintained. Interestingly, in all the Vedanta Societies we saw men and women in blue jeans and t-shirts who turned out to be a Swami or a Mataji when introduced! This was a very different experience to us as devotees travelling from India.

Throughout our journey we could clearly discern the tangible, growing and significant impact of the Vedanta movement led by Swami Vivekanandaâ&#x20AC;&#x2122;s neo-Vedantic thoughts and the Ramakrishna Math & Ramakrishna Mission on the localities they serve. This was evident from the increasing number of unaffiliated Centres, official Societies and retreat monasteries across the United States, some of the publications in the prominent American media, the lives of individuals as referred to in this article and the dedication of the local congregations.

References 1

2

3 4

Ramakrishna as We Saw Him, ed. and tr. Swami Chetanananda, Vedanta Society of St. Louis, 1990, p. 30.

The Changing Shape of Vedanta Societies in America,

by Clare Giles, Harvard Divinity School, The Pluralism Project at the Harvard University Vedanta in the West: Past, Present, and Future by Swami Chetanananda Life of Vivekananda and the Universal Gospel, by Romain Rolland, Published by Advaita Ashrama, Kolkata, 1930

5

6 7

Six Lighted Windows: Memories of the Swamis in the West, by Swami Yogeshananda, Published by Vedanta Press, U.S., Revised Edition: 1996 U.S. Views on God and Life Are Turning Hindu, by Lisa Miller, August 15, 2009, Newsweek Swami Vivekananda: His Second Visit to the West New Discoveries, by Marie Louise Burke, Chapter Six: A World Mission Draws to a Close, Published

by Advaita Ashrama, First Edition, November 1973, pp. 523-524.

1RZKHUH LQ WKH ZRUOG LV WR EH IRXQG DQRWKHU QDWLRQ OLNH WKH $PHULFDQV VR JHQHURXV broad - minded, hospitable, and so sincerely eager to accept new ideas. Wherever work KDV EHHQ GRQH LQ $PHULFD LW KDV QRW EHHQ GRQH WKURXJK P\ SRZHU 7KH SHRSOH RI $PHULFD have accepted the ideas of Vedanta, because they are so good-hearted. â&#x20AC;&#x201D;Swami Vivekananda, The Complete Works of Swami Vivekananda, 6:447

T h e

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Article

Vedanta: An Understanding NAVINA MEHAN

The term Vedanta refers to the end or the ultimate teaching of the Vedas. This is the philosophical portion of the Vedas, dealing with the ultimate purpose or meaning of life, and is inevitably superior to the other portions of the Vedas. Known as the Upanishads, this philosophical portion of the Vedas was revealed to the rishis or seers of truth. Swami Vivekananda greatly stressed on the fact that the knowledge contained in the Upanishads is for everyone.

The lower knowledge includes the Vedas and social and scientific knowledge. The higher is that which reveals the Imperishable Supreme Truth. Although the Upanishads differ in the teaching methods, they essentially follow a similar line of enquiry.

The fundamental questions raised and answered in the Upanishads are ‘What is the ultimate Truth of our life?’ ‘Who am I and what is the invisible reality behind whatever is apparent?’ ‘Is the purpose of life merely to survive and be satisfied with sensory pleasures and some name and fame?’ ‘Are we like mere slaves, repeating the same activities over and over again driven by some unknown force for reasons not understandable?’ These questions are universal and concern all of us. The Upanishads explore them by delving into the personality of man with the understanding that all knowledge is within Man. The main purpose of life according to the Upanishads is to learn about our real nature.

The rishis received this knowledge through earnest and worshipful enquiry and passed it on to humanity. They suggest us to approach a man of wisdom with an unbiased mind and without any fear and seek the Truth.

The Upanishads state that seeking this truth is personal and at the same time universal for the truth sought concerns every one of us. Just like our bodies are related to each other by its connection to earth and nature, our minds too are linked to each other. According to Vedanta, the problem is ignorance of one’s real nature, which is the condition of the mind and the solution is knowledge which also is a condition of the mind.

We often rely on external objects for satisfaction; but it is a matter of everyday experience that as soon as we have one, we seek another experience. Vedanta points out that happiness is our true nature and it has ultimately nothing to do with external objects.

The Self is described in the Katha Upanishad as ‘birthless, undecaying, and ancient.’1 This Self is beyond name and form, beyond time and space. It is Omnipresent, Omniscient and of the nature of Pure Consciousness.

‘Consciousness is Brahman’ says the Aitareya Upanishad.2 Nevertheless, the universe is a manifestation of this same Self which is beyond speech and expression. The basis of this Universe according to the Upanishads is Consciousness. This Consciousness appears as Universe through the prism of ‘space, time and causation.’ Space, time and causation also

The author is an Associate Professor of Physics at Dyal Singh College, University of Delhi T h e

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sit down in meditation with the Hindu, who have their source in Consciousness and not the is trying to see the Light which enlightens the other way round. Spiritual practice is required heart of every one.’4 to approach the innermost core and this varies Broadly speaking, Vedanta suggests from person to person. four methods or ‘Yogas’ for finding our own The Rig Veda declares, ‘Truth is one, real self. These four yogas are selfless action, sages call it by various names.’3 The fact that the Self is indescribable means that It can be devotion, knowledge and meditation. These referred to by any name. As Sri Ramakrishna may be combined depending on the person’s would say, people enter a pond from different inclination. Seeking the Self is the highest steps and call the same thing as ‘water’ or ‘jal’ desire that anyone can have. In the Katha or ‘pani’ or ‘acqua’. We may use any other Upanishad, the God of Death congratulates name from some other languages, but the thing Nachiketa for rejecting all worldly enjoyments remains what it is and quenches everyone’s and desiring only the supreme one, the thirst. Though formless, Pure Consciousness knowledge of the Self, ‘O Nachiketa, being can be conceived and related through a form discriminating you have rejected (my gifts) by or a symbol. When thus understood it is examining patiently the highest reach of desire, called Creator, Sustainer, and Destroyer of the the support of the universe, the infinite results universe. Religions call it by various names as of meditation, the other shore of fearlessness.’5 Divine Mother, Shiva, Vishnu, God, Jehovah, Indeed, drinking a little bit of the elixir of Father in Heaven and Allah. But to think the Upanishads makes a person fearless. The that the form is absolute, and the ultimate Taittiriya Upanishad declares, ‘One is not reality has become limited by that form is a subjected to fear at any time if one knows the gross mistake. Symbols may be necessary for Self that is Brahman.’6 us, but the ultimate reality is never limited As long as one is ignorant of this infinite by that. Therefore, to fight over names and nature of Self, one is subjected to the repeated forms is simply childish. Sri Ramakrishna cycle of birth and death. The nature of desires would often say ‘Yato mat, tato path’ – As many and actions performed determine the nature faiths, so many paths. Hence the watchword is of future births. This is called the theory of acceptance, not tolerance. One can work within rebirth which is based on the law of causation. one’s own religion and yet learn to appreciate Therefore Vedanta asks us to be careful others. Swami Vivekananda declares, ‘I accept regarding the nature of our desires and actions. all religions that were in the past, and worship Swami Vivekananda exhorts us, ‘We reap what with them all; I worship God with every one we sow. We are the makers of our own fate. of them, in whatever form they worship Him. None else has the blame, none has the praise.

I shall go to the mosque of the Mohammedan; … Therefore, stand up, be bold, be strong.

I shall enter the Christian’s church and kneel Take the whole responsibility on your own before the crucifix; I shall enter the Buddhistic shoulders,... All the strength and succour you temple, where I shall take refuge in Buddha want is within yourselves. Therefore, make and in his Law. I shall go into the forest and your own future.’7 vvv References: 1. Katha Upanishad, 1.2.18 of Swami Vivekananda, 2.374 T h e

2. Aitareya Upanishad, 1.3 3. Rig Veda, 1.164.46 4. The Complete Works 5. Katha Upanishad, 1.2.11 6. Taittiriya Upanishad, 2.9.1 7. CW, 2.224-225

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Special Reports

National Awareness Convention on Leprosy In 1988 Sri Ramakrishna Math, Chennai started a rehabilitation programme for Leprosy Afflicted Persons (LAPs). Under this project LAPs are provided psychological, medical and financial support so that they can lead a normal life. 12 Self-help groups have been formed with 130 members. They are also trained to produce simple household items like phenyl, soap powder, and decorative chains. The Math also sponsors the education of LAPs’ children. The LAPs receive regular treatment in the Math campus every weekend. As of today 1350 LAPs have been rehabilitated.

Though India declared to have eradicated leprosy in 2005, it is still present at the grassroots level. Therefore, in an attempt to draw attention towards this national challenge, the Math organised and hosted a one day National Awareness Convention on Leprosy on 20 Aug 2016 in collaboration with CSIR – CLRI, Chennai and SAKSHAM, Nagpur. The convention was attended

by Dr. Jagat Prakash Nadda, Union Health and Family Welfare Minister, Govt. of India, Dr. Tarun Vijay, former MP, Rajya Sabha, and specialists from medical, paramedic, legal and NGO fraternity working towards elimination of leprosy.

While welcoming the gathering, Swami Vimurtananda, manager of the Math, pointed out that according to WHO report India shares 60% of the global leprosy burden. He called for concerted efforts to conduct awareness campaigns to remove the stigma associated with leprosy.

Dr. Sowmya Swaminathan, Secretary, Directorate of Health Research and Director General, Indian Council of Medical Research said that the disease is being transmitted even to children and hence it is very important to vaccinate the patients and the people around them. The vaccine mycobacterium indicus pranaya has been fully developed in India. Dr. Chandrasekaran, Director, CSIR – CLRI highlighted the pioneering work of CLRI in this field including the development of footwear for appropriate pressure and therapy. He appreciated the work done by Dr.Madhan and his team in collaboration with King Institute, Chennai and the Math on collagen based scaffolds for treating chronic wounds of LAPs. Dr. Tarun Vijay drew attention to Justice Chandru’s work that identifies the British era laws against LAPs that are still in force. He forcefully called for a repeal of all such discriminatory Acts, and suggested replacing the term leper with visesh saksham.

He administered the Leprosy Awareness Oath in English. Dr. V.V.Subramaniam later administered the oath in Tamil. Dr. K. Sukumar, National Organizing Secretary of T h e

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LAP being treated in the Math

LAP self help groups selling handicrafts

SAKSHAM read out the resolution prepared under three headings â&#x20AC;&#x201C; Medical, Social and Legal which was handed over to Dr. Jaggat Prakash Nadda.

In his key note address Dr. Nadda stressed on the importance of handling the social issues of leprosy. He expressed concern that the spread of the disease had gone up from 1% in 10,000 to 2% as of 2014. He spoke of the mass leprosy detection programme undertaken by the Central Government through house to house case detection. Initiated in March-April 2016, this programme has covered 50 districts in 7 states and identified 5000 cases of leprosy. He said that in the second stage 163 endemic districts from 20 states would be covered.

Swami Gautamanandaji, Adhyaksha, Sri Ramakrishna Math, Chennai in his benedictory address said that creation was another form of God and he called upon the gathering to love and serve man seeing God in him and come forward to eradicate leprosy and its social stigma.

Bharatiya Kusht Nivaran Sangh founded by Late Shri Sadashiv Govind Kathre was conferred the Swami Akhandananda Award and rupees one lakh in recognition of their pioneering service to the LAPs for the last 54 years. Swami Gautamanandaji released the souvenir of the convention.

Rehabilitation materials were given to five LAPs. The convention was attended by more than 300 people including 100 LAPs.

Hindu Spiritual and Service Fair The 8th Hindu Spiritual and Service Fair, a unique movement to connect Hindu spirituality to contemporary challenges was held from 2 August â&#x20AC;&#x201C;

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8 August 2016 at the A.M.Jain College grounds in Chennai. These fairs which are being held across India since 2009 aim to dispel the misconception that Hindu spirituality is merely other-worldly and lacks human compassion and service-mindedness.

The inaugural function began with a procession with women in traditional attire carrying kalasams of Ganga theertham. Baba Ramdev, Giani Iqbal, Jathedar of Patna Sahib, Geshe Ngawang, Vice-chancellor of Central University of Tibetan Studies, Dr. Veerendra Hedge of Dharmasthala Temple and others took part in the procession. 350 NGOs comprising spiritual, cultural and youth organizations participated in the Fair. Some of the pre-Fair programmes were Yogathon in which 4000 students performed thematic yoga, Ganathon in which around 5,000 girls sang on selected themes, Swami Vivekananda Walkathon in which around 10,000 students from schools and colleges marched carrying banners and placards promoting ecological preservation, and Swami Vivekananda Ratha Yatra wherein 25 rathas carried Swamijiâ&#x20AC;&#x2122;s patriotic message to around 700 schools.

At the Fair, participating organizations showcased their service activities, devotional literature and handmade products. The thematic pillars of the Fair in Chennai were to Conserve Forests and Protect Wildlife, Preserve Ecology, Sustain Environment, Inculcate Family and Human Values, Foster Womenâ&#x20AC;&#x2122;s Honour and Instil Patriotism. Competitions were held on these themes involving thousands of students. Samskarams were conducted on each of the theme in the form of worshipful respect to parents, teachers, sisters, animals, plants etc. Rich cultural programmes were held every evening. In all over 10 lakh people visited the Fair.

Krishna Pushkaram Krishna Pushkaram, a festival that happens once in 12 years and is observed for a period of 12 days when planet Jupiter enters in Virgo (Kanya Rasi) was celebrated from 12 - 23 Aug 2016 on a grand scale in Vijayawada, Andhra Pradesh where Krishna, the fourth largest river in India flows wide before entering Bay of Bengal, its destination. Devotees from all over India thronged the ghats for a holy dip.

Ramakrishna Mission, Vijayawada had set up a large camp at its Sitanagaram premises located near the Pushkaralu Ghats for the benefit of pilgrims. 2499 pilgrims were provided with free food and accommodation.

Lunch was distributed to 64825 pilgrims. RO water and buttermilk was served to 1.33 lakh devotees and milk to 16450 children. The Mission also hosted the government make-shift hospital which dispensed allopathic, homoeopathic and ayurvedic medicines. Cultural programmes and religious discourses were arranged in the Mission premises. Ramakrishna-Vivekananda literature worth about 1.5 lakhs were sold.

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THE ORDER ON THE MARCH News & Notes from Ramakrishna Math and Ramakrishna Mission Celebration of the 150th Birth Anniversary of Sister Nivedita India: Antpur Math conducted a youths’ convention on 31 July in which 85 youths participated, and a devotees’ convention on 7 August which was attended by 211 people.

Indore Ashrama held a spiritual retreat on 14 August in which about 125 devotees took part.

Jammu centre conducted a programme on 14 August in which 130 school students participated. There were speeches and yoga demonstration.

Malda centre held a spiritual retreat on 21 August which was attended by about 400 devotees.

Nagpur Math conducted a special lecture on 6 August which was attended by 125 people.

Pune Math held a convention for college-going women on 13 August which was inaugurated by Sri C Vidyasagar Rao, Governor of Maharashtra. On the next day a convention for working women was held.

In all, about 700 women participated in the conventions.

Shillong centre conducted cultural competitions in July in which 3200 students from 120 schools and colleges in East Khasi Hills district took part. Prizes were awarded to 280 winners on 6 August.

Swamiji’s Ancestral House held a lecture on 19 August which was attended by 250 people.

Outside India: Malaysia centre held special lectures, cultural programmes and a film show on 6 and 7 August. Sri T S Tirumurti, High Commissioner of India to Malaysia, and about 200 devotees attended the programmes.

Singapore centre conducted a devotional music programme and a spiritual retreat on 8 and 9 August respectively.

News of Branch Centres (in India) Sri V Shanmuganathan, Governor of Meghalaya, inaugurated the newly constructed secondary school building at Shella sub-centre of Cherrapunjee Ashrama on 4 July.

The General Secretary inaugurated the newly constructed dispensary and multigym buildings at Hatamuniguda centre on 10 August.

The concluding programme of the year-long celebration to mark the centenary of the publication of Prabuddha Keralam, the Malayalam monthly brought out by Thrissur centre, was held on 12 August.

Swami Gautamanandaji presided over the programme which was attended by several eminent people and about 800 devotees. A DVD containing digitized version of 100 years of the magazine was released on this occasion.

Sri Basudeb Banerjee, Chief Secretary, Government of West Bengal, inaugurated the newly constructed third floor on the Swami Vivekananda Sesquicentenary Building of Sikshanamandira (a residential college of teacher education under Saradapitha) on 13 August in the presence of the General Secretary and others. The new floor has been built to house Swami Vivekananda Centre for Multidisciplinary T h e

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Research in Educational Studies, a research wing of the college.

The eleventh convocation of Vivekananda University for the faculties of Disability Management and Special Education (DMSE) and General & Adapted Physical Education and Yoga (GAPEY) was held at the Universityâ&#x20AC;&#x2122;s faculty centre in Coimbatore Mission centre on 20 August. In the same programme, the faculty of DMSE launched a quarterly magazine Wonders of Touch which is printed both in braille (for totally blind) and large-size regular characters (for partially blind).

Puri Math inaugurated on 25 August a bookstall on platform no. 5/6 at Puri Railway Station.

A student of class 10 of our Medinipur school secured first rank in the 15th National Cyber Olympiad conducted by Science Olympiad Foundation, Gurgaon. He was awarded a gold medal, a certificate and a sum of Rs. 50,000/- in a programme held in New Delhi on 12 June.

Free Eye Camps 13 centres conducted free eye camps in which patients were tested/given spectacles/operated: Bankura centre treated 445, operated 62 patients; Chennai Math treated 78, operated 12; Ghatshila treated 307, operated 110; Halasuru treated 389, operated 146; Kamarpukur treated 532, operated 116; Lucknow treated 1977, operated 279; Madurai treated 275, operated 71; Porbandar treated 61, operated 33; Puri Mission treated 320; Rajamahendravaram treated 211, operated 53; Rajkot treated 219, operated 52; Ranchi Morabadi screened 2073 children and 218 adults, operated 5 patients; Salem treated 759, operated 115, and Silchar treated 451, operated 70 patients.

Values Education and Youth Programmes Nagpur Math conducted a youth convention on 6 August in which 250 youths participated.

Puri Mission Ashrama held a youth convention on 26 August in which 421 youths from different colleges and universities of Puri took part.

Swachh Bharat Abhiyan (Clean India Campaign) Coimbatore Mission centre held six cleaning programmes in August in which its students cleaned premises of a temple, a hospital, a government office and a few public roads.

Ghatshila Ashrama conducted cleaning drives on 21 and 27 July around the Ashrama campus and a local market area.

Kankurgachhi centre held a cleanliness programme on 31 July at a nearby locality.

Naora Math conducted cleanliness drives from 26 to 30 June in which about 700 students from different coaching centres cleaned religious places, a playground and other public places.

News of Branch Centres (Outside India) Students of Swami Vivekananda College of Fiji centre won the following prizes in the events mentioned below which were held in July and August: Sl.

Event

Organized by

Prize

1

National Level Hindi Essay Competition

Hindi Teachersâ&#x20AC;&#x2122; Assoc.

2

National Level Mathematics Competition

Team Mathematics Assoc. First

3

Kula Arts National Competition

Fiji Films

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1. Flood Relief: (A) India: (i) Bihar: (a) Chapra centre distributed 2800 kg chira (rice flakes) and 600 kg gur (molasses) among 986 floodaffected families in Revelganj and Sadar blocks in Saran district from 24 to 30 August. (b) Patna centre distributed 10,200 kg chira, 2700 kg gur, 2700 kg sattu (gram flour), 2700 kg salt, 650 litres of fruit juice, 16,200 candles and 13,500 matchboxes among 2700 families in Maner and Fatuwa blocks of Patna district from 25 to 28 August. (ii) Uttar Pradesh: Allahabad centre distributed 1020 kg chira, 500 kg gur, 25 kg milk powder, 1248 packets of biscuits, 1020 bottles of drinking water, 60 saris and 40 T-shirts among 707 affected families in various areas of Allahabad district on 24 and 25 August. (iii) West Bengal: (a) Antpur centre distributed 30,600 kg chira and 450 kg sugar among 8610 affected families in 32 villages of Udaynarayanpur block and Jangipara block from 25 to 28 August. (b) Cooch Behar centre distributed 51 saris, 100 dhotis, 81 shirts and assorted fruits among 147 affected families in Patla Khawa village in Cooch Behar district on 20 July.

(B) Bangladesh: Dhaka centre distributed 700 kg rice, 175 kg dal (lentils), 175 litres of edible oil, 350 kg potatoes, 1050 ORS packets and 350 saris among 350 affected families in various areas of Kurigram district on 12 August.

(C) Nepal: Kathmandu centre distributed 1590 kg rice among 636 flood-affected families in Pathamari area in Jhapa district from 28 to 31 July.

2. Winter Relief: The following centres distributed various items, as shown against their names, among poor and needy people: (a) Jalpaiguri: 51 jackets on 12 and 18 August. (b) Ootacamund: 867 sweaters, 491 sweatshirts, 880 jackets, 48 flat-knit tops from 25 July-11 Aug. 3. Distress Relief: The following centres distributed various items, as shown against their names, to needy people: (a) Cooch Behar: 996 shirts and 498 pants from 14 to 21 August. (b) Dehradun: 5555 shirts and 2057 pants from 3 May to 29 June. (c) Jalpaiguri: 815 shirts and 468 pants on 12 and 18 August. (d) Kailashahar: 403 shirts, 279 pants and 660 women’s clothing from 29 May to 31 July. (e) Lalgarh: 52 adults’ garments, 30 children’s garments, 673 uttariyas, 21 towels, 8 bed-sheets and 21 chaddars from 3 June to 9 August. (f) Nagpur: 1018 school uniforms, 1964 notebooks and 982 pens from 9 July to 3 August. (g) Naora: 568 textbooks among 125 students on 9 July and 12 August. (h) Ootacamund: 1516 shirts, 127 T-shirts, 1220 pants, 485 tunics, 500 tops from 25 July-11 August. (i) Ponnampet: 3005 shirts, 1508 pants and 2999 sweaters from 13 February to 19 August. (j) Rahara: 747 shirts and 148 pants from 8 May to 20 July. (k) Shivanahalli: 6000 shirts and 3000 pants from 10 to 30 March. (l) Vrindaban: 1600 mosquito-nets from 10 to 17 August.

4. Drought Rehabilitation: Telangana: Hyderabad centre installed a reverse osmosis plant at Laxmi Reddy Guda village in Ranga Reddy district on 21 August.

5. Economic Rehabilitation: Odisha: Puri Mission centre handed over 10 hand-carts to poor and needy people on 26 August.

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Book Reviews

FOR REVIEW IN THE VEDANTA KESARI, PUBLISHERS NEED TO SEND US TWO COPIES OF THEIR LATEST PUBLICATION.

i, the citizen c

by Dr.R.Balasubramaniam Dr.R Publish Published by Grassroots and Ad Advocacy Movement (GRAAM) C-A-2 KIAD Industrial Housing Area, Ring Industria Road , Hebbal-Mysore-570 E-mail: citizen@graam.

016. E-m org.in. org. or g in. 2015, Hardback, pp.280, pp.2 . 80, Rs. 495.

This book, consists Th eight sections and begins with of eig ght section defining defi de f nii ng tthe he concept of development as democracy for those a tooll ttowards owards achieving d ow vague who only y have a va ague idea of public policy and think of it as a social science idea useful only for politicians or economics boffins controlling the fate of millions of the so-called underprivileged and backward. Establishing development to be a part of the progress countries must make, it redefines development as an ‘expansion of human capabilities.’

The first section is for the reader to understand what the concept of development means to different people, depending on which side of the table they happen to be. The author gives his own experiences to throw light on this difficultto-define concept. What, for example, constitutes development to planners may in fact run counter to their good intentions. Problems might well be seen only through the ‘narrow lens of our own expertise and competence’ (p 31, i, the citizen).What is explained in great detail in officialise might not answer lifeline questions of those who live in the area. Definitions of poverty and deprivation differ according to the standpoint of the community.

Often relief measures can backfire because human beings value their self-respect and pride more than money or help to rehabilitate. Words like ’rich, progress, development’ can mean entirely different things to policy makers as against those receiving their attention.

T h e

Dr Balasubramaniam progresses in his exposition of what, in his experience, development is by telling us to listen to the ‘Voices from the Grassroots’, the next section of the book.

Through the seven essays in this section, Dr Balasubramaniam establishes that no meaningful development programme can get off the ground, leave alone get results, without listening to and sensitively understanding what a particular peoples’ requirements are. As an illustration: a moot point is raised by Akkamma who, when asked for a notarised prof of identity, wonders how a total stranger can confirm that she is indeed who she says she is, thereby showing the system up as inane.

Similarly, development is a partnership, not acts of charity where the ‘beneficiary’ must show gratitude to the ‘benefactor’, or consider the agency which ‘develops’ as superior because there are times when development pandits’ understanding of the lives of the people they seek to help have been, at best, superficial.

So if development is not these things, what is it? The author goes on to define development as the end product of good governance and participative democracy which has led on to intelligent citizenship as being central to the concept. Societal dynamics are constantly changing and every citizen must find answers, both for himself or herself as well as for fellow citizens. One of the most potent weapons in the fight to attain good governance as the first step towards this goal is, as the author points out, the Right To Information (RTI) Act of 2009 which conferred upon every citizen the right to ask for information from any ‘public authority figure’, thereby enabling the battle to check corruption and cronyism.

In the last three sections, Dr Balasubramaniam moves from the general to the particular and strengthens the argument by examining the larger issues of development – namely, valuing human life enough to create the environments which support it, such as better nutrition, enhanced health, and compulsory basic education as the stepping stones

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to fuller understanding. There are no curtains ins to this process, simply because it is a process, hence ongoing and vital, calling for the total commitment tment and participation of everyone concerned.

Through the writings in this book which, interestingly but unsurprisingly began as a blog, ent its Dr Balasubramaniam has given development true definition- an equal partnership in which ich all members, the so-called development agencies ies as well as the members of the communities in which they seek to work are in fact both experiencing ng the process of development. The former does this his by expanding their minds to inclusion and the latter tter by choosing those of the inputs which might intensify ensify their life experiences.

In this brilliant book Dr Balasubramaniam’s niam’s writing is so humane and sensitive that the very notion of development has undergone a redefinition. As readers, we are made to think – what, exactly, is progress? Does it mean only improved living conditions, better chances, more book learning? Up to a point, yes. Beyond that point, anyone who would arrogate to himself the right to develop must pause to ask some questions of himself. Development does not mean patronage.

It is the result of dialogue, reflection and humility.

It goes beyond the pale of giver and receiver: as Dr Balasubramaniam has discovered again and again, the apparent is not the real.

Dr Balasubramaniam is to be thanked for this book which turns on its head, current and accepted notions of the hypotheses of development and forces the reader to start defining the term anew. Another tour de force is the length of each essay – exactly enough to set the ball in motion without labouring the point. The language is clear and simple while retaining strength and conviction.

Beautifully produced, this is a book for every Indian, just to make us think. ___________________________ PREMA RAGHUNATH, CHENNAI

SEKKIZHAR’S PERIYA PURANAM Retold by S. Ponnuswamy, Edited by Urmila Vaidyanathan Published by Giri Trading Agency Pvt. Ltd., Mangadu, Chennai – 600 122. 1st Edition: 2015, Paperback, Pages 368, Rs.295/Periya Puranam, the Great Epic, is the lifestories of 63 Saiva Saints of Tamil Nadu called T h e

Nayanars.

This forms Nayana as it were we the history of Saivism in this region from 3rd century BCE to the 9th century CE. It was c penned by Sri Sekkizhar (1113-1173 (1113-117 CE), the Chief Minister of the Chozha Emperor Kulothunga II, travelled throughout who trav the kingdom doing extensive research before ccompiling co mpiling this thi magnum opus consisting cons co nsis ns isti is ting ti ng of ng of 4286 42286 verses in chaste Tamil.

Being great poetic beauty, Bein Be i g a devotional in devo de voti t on onall lliterature iter it erature of gr Sacred Tamil itt is is worshipped wors wo rshi hipp pped ed by

by Saivites Sa aivites as their th Vedam and its verses are recited in their temples. Sri S. Ponnuswamy has laboured untiringly to render this great epic into simple English prose, faithfully following the original work for the benefit of the modern generation.

The lives of the Nayanars were a saga of intense devotion to the Lord coupled with selfless service to mankind. Most of them were righteous householders living a God-centred life and thereby setting an example for the masses to follow.

Among them—Sri Sundaramurthy Nayanar, Sri Navukkarasar and Sri Gnana-Sambandhar were true messengers of the Lord Himself who preached with authority, spreading the Divine Love and Supreme Knowledge far and wide. It was as if the Lord was blessing His devotees through these Nayanars, by granting them the taste of devotion, unflinching faith and complete surrender leading to Mukthi or liberation.

It is true that it is extremely difficult to maintain the spirit of a traditional scripture in a translation, but the present author and editor have tried their utmost to fulfil the need. At least the present work can be an inspiration for the English readers to study the original texts as and when possible. The book is beautifully designed and the printing quality is also commendable, which makes it attractive for all book-lovers. Especially the devotees will feel blessed to have this in their personal collection and also to present it to the youngsters, so as to acquaint them with the age-old spiritual tradition of India.

We congratulate the Giri Trading Agency for this pious endeavour, which is yet another

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landmark in their glorious task of spreading the Indian spiritual literature among the devotees worldwide. ______________ SWAMI SHANTAC SHANTACHITTANANDA, BELUR MATH

HAAPPILY EVER AFTER, 10 SECRETS OF HAPPY MAARRIAGE.

by J.P.Vaswani 201 Hardbound, artpaper 2015, with colour photos, pp.92, Rs.299.

Rs.2

FAC ACE IT WITH LOVE

by J.P.Vaswani 201 2015, paperback, pp.152, Rs.100.

Rs. Both published by Gita Publishing House, Sadhu Vaswani Mission,10, Sadu Vaswani Path, Pune411 001. E-mail: gph@ sadhuvasawani.org, These two selfimprovement books from the same author are very useful little manuals for daily living. The first dealing with marriage, now a beleaguered institution, contains, as the title says ten secrets for a happy married life. The book starts off with a general instruction on affirming one’s goal (here, happiness in marriage), and then successfully achieving it.

The ten secrets that follow are a common sense approach to any partnership: for example, avoiding quarrels through tact and sensitivity, being a good listener, appreciating ones spouse, keeping love fresh, not having unrealistic expectations, forgiving easily, displaying understanding of each other’s problems, having a sense of humour, being open and, finally, praying together. All these are interspersed with real life examples, anecdotal

descriptions and a column called ‘Ask Dada’.

Meditation Moments is another such subtitle which helps readers to focus.

The contents are very good advice for young couples in the modern world who have to work through their marriages by themselves and, if followed, would lead to greater happiness all round.

That it is meant for the 21st century is very evident by the fact that there is no counsel on how to handle difficult in-laws.

The book is beautifully produced on glossy art paper, with a large print and there is no preaching whatsoever, which is likely to make the book appealing and popular.

The second book, Face It With Love is all round advice on how to make life much more meaningful simply by showing love in any given situation. Love is the grease that oils the stickiest situation and being kind and considerate, offshoots of love, makes a person better liked and hence more likely to be popular and successful. Here again, the first 24 chapters are anecdotal in nature and the author’s point is illustrated by stories from the Puranas. The last ten chapters are advisory: they are instructional and are illustrated with real life stories. The subtitle of the book is –Vasudhaiva Kutumbakam, so inclusion is the broad theme.

This pocket sized book is convenient to carry around, in a bag or the pocket to be read whenever one has a moment to spare. The writer avoids pedantry by making his expression and language simple and direct.

Both books are answers to the modernday ills of stress, lack of friendship and a sense of community, isolated urban life and a general sense of angst that prevails. For these reasons, the books are valuable and will be read by the young who are at the crossroads of an ancient culture made irrelevant by adopting global values without examining them to see if they fit in with the Indian cultural and societal mores. In any case, perhaps these do not exist anymore – ‘a global village’ is what the planet earth has now become, for better or worse. ___________________________ PREMA RAGHUNATH, CHENNAI

The world is full of templations which arouse passions; every day you will see ninety-nine percent of the people rushing in made pursuit after sensual pleasures. Your mind is in constant danger of becoming contaminated; therefore, you must engage your mind in thinking good thoughts, studying good books, and discussing uplifting subjects. —Swami Brahmananda T h e

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Ramakrishna Math (Niranjanananda Dham), Village : Bishnupur (Ghoshpara) P.O. Rajarhat Bishnupur, P.S. Rajarhat, West Bengal 700135

03216272203 Mobile: 7699648789 rkm.rajarhat@gmail.com Web: www.rkmrajarhat.org

AN APPEAL Dear Devotees & Well-wishers, Ramakrishna Math, Rajarhat Bishnupur, which started in 1953 at the birthplace of Swami Niranjanananda, a direct disciple of Sri Ramakrishna is one of the branch centres of Ramakrishna Math & Mission, headquartered in Belur, West Bengal. The present temple was inaugurated in 1986 by Most Revered Swami Bhuteshanandaji Maharaj, who was then the Vice-President and later the 12th President of the Order.

Besides daily worship in the shrine and other special celebrations we serve the backward people of this district under rural development project. Though the place is only about 15 km from Salt Lake, Kolkata, it is yet to see development. Most of the people are day-labourers.

Presently our medical services (allopathic & homeopathy) cater to about 1000 patients per month. Our educational service includes free coaching to about 150 poor students (classes I to X) and vocational skills training in plumbing and electrical for boys and tailoring for women.

To cater to the increasing demand for medicare among the poor and to give thrust to education of children in this area we wish to start the following service activities with munificent support from devotees, well-wishers and corporates: Sl.

Description

Amount - INR

1.

Construction of New Building for Medical Dispensary

1,50,00,000

2.

Computer training centre for poor students

5,00,000

3.

Mobile medical Unit

2,00,000

4.

Embankment of Pond /land development

5,00,000

5.

Text Books, copy books for students

1,00,000

6.

Value Education Programme for youth

1,00,000

7.

Thakur Seva Fund

5,00,000

8.

Sadhu Seva Fund

5,00,000

9.

Community Hall and a Guest House for Devotees

20,00,000

We appeal to you to generously extend your financial / material support for the above.

You may choose any one or two heads and mark your contribution. Donations however humble would be thankfully acknowledged.

Cheque/Draft may kindly be sent in favour of â&#x20AC;&#x153;Ramakrishna Math, Rajarhat Bishnupurâ&#x20AC;? at the address given above. You may also directly transfer to our A/c No. 30496330847 in State Bank of India, IFS Code: SBIN0006208 Branch: Lauhati.

May the blessing of the Holy Trio and Swami Niranjananandaji be upon you all.

With loving namaskars and best wishes, Yours sincerely, Swami Harimayananda Adhyaksha

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OCTOBER 2016

Ramakrishna Mission Sevashrama (A branch centre of Ramakrishna Math & Mission, Belur Math. Howrah, W.B. – 711 202) Swami Vivekananda Path, P.O. Bela, Muzaffarpur–842 002, 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 Infrastructure:

Oldest Eye Infirmary in North Bihar established in 1947, General dispensary, Dental, Homeopathy, X-Ray, Pathology

Service Rendered (2015-16) :

Total OPD – 87,647, Cataract Operation : Full Free – 3,325, (SC/ST-1,089, BC-1,365), Part Free – 1,703, Patho Test – 2,799, Dental-3897, Computer Awareness & Tailoring Training, Value Added Competition for 4,000 Students, National Youth Day Celebrations, Disaster Management, Non-Formal Education and Coaching to 375 Children

Our Vision:

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

Work in Progress:

Construction of Diagnostic Unit is complete and has been brought in use.

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.6 crore for construction of Ancillary Medical unit, Office and Doctors Qrs. Rs.3 crore for Equipments.

Rs.15 Lakh for Maintenance.

Rs.15 Lakh for Educational Programmes, Puja and Celebration.

Rs.15 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. Health infrastructure in Muzaffarpur in north Bihar is very poor and our Sevashrama needs to have a better set-up for continuing its medical services. Your contribution will be a real worship of Sri Ramakrishna, Ma Sarada and Swami Vivekananda who lived their lives for spiritual growth of devotees and aspirants. I fervently hope by this service to the poor and needy we both 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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Ramakrishna Mission Ashrama (A Branch of Ramakrishna Mission, Belur Math) Sector 15-B, Madhya Marg, Chandigarh – 160015 Tel: 0172-2549477 E-mail: rkmachandigarh@gmail.com Website: www.rkmachandigarh.org A HUMBLE REQUEST New Universal Meditation Hall, Educational and Cultural Complex at Chandigarh Ashrama Dear devotees, well-wishers and friends, Ramakrishna Mission Ashrama at Chandigarh was started in 1955 in the aftermath of India’s partition. Since then the Ashrama has been providing spiritual solace to seekers in search of peace, free mobile medical service, a Boys’ Hostel for college students, value education programs in schools and colleges, spread of inspirational and ennobling literature among the masses, etc.

Proposed Hall and Complex

Over the years, these activities have steadily increased and so also the number of devotees attending these programs as well as morning and evening prayers, and those coming for meditation, spiritual retreats/ satsangs. To meet the increasing needs for space, it has been decided to construct a new building having a) A spacious Meditation Hall and Monks Quarters - Rs. 1.3 Crores (approx.) b) Educational & Cultural Centre: Rs. 2.1 Crores (approx.)

Foundation Stone laying for the Universal Total cost of the project: Rs. 3.4 crores (approx.)

Meditation Hall on 24.11.1985—by Swami Cheques/ Demand Drafts may be drawn in Gambhiranandaji, 11th President of the favour of ‘RAMAKRISHNA MISSION ASHRAMA, Ramakrishna Order CHANDIGARH’ and can be sent to the address given above. Contributions, from within India, can also be directly deposited in any of the following banks: 1) ICICI A/c No. – 001301029198, Branch – Sector 15-C, Chandigarh, IFSC – ICIC0002429 2) IDBI A/c No. – 003104000083216, Branch – Sector 8-C, Chandigarh, IFSC – IBKL0000003 (Kindly intimate us the details of the deposit, your address and phone number by e-mail on the same day) Contributions to the Ramakrishna Mission are exempted from Income Tax u/s 80(G) of I.T. Act, 1961.

Construction in progress

Yours in the service of Bhagavan Sri Ramakrishna Swami Satyeshananda, Secretary

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OCTOBER 2016

Sri Ramakrishna Sevashrama Hospital (A unit of Sri Ramakrishna Sharadashrama)

Ponnampet, Kodagu – 571216, Karnataka

08274-249040 / 249555 : srkseva@gmail.com c : www.rkmponnampet.org An Appeal Sri Ramakrishna Sharadashrama, Ponnampet set amidst nature’s lap in the Kodagu district was started in 1927. The ashrama runs a 25-bed Allopathy hospital which was started in 1958.

In 2011 a Naturopathy and Yoga Centre was set up to cater to enthusiasts who would like to benefit from alternative systems of healing. The Hospital uses an integrated approach to heal body and mind through Yoga, Naturopathy Cleansing Therapies, Diet, Physiotherapy, Prayer, Meditation and Spiritual Guidelines. Over 7000 patients have undergone this holistic treatment.

The Outreach Activities of the Unit include periodic Holistic Camps which are attended by people from across the state, Seminars on Naturopathy, Yoga etc., and Yoga & Health Awareness Classes for school students.

The old building is not conducive for all these activities and so we are constructing a new building that will include the Naturopathy, Yoga and Physiotherapy Unit, Accommodation for House Surgeons and a Hospital Dining Hall. Besides this we are also purchasing patient cots, medical equipments etc.

The fund required for the above activities is as follows: 1

Cost of New Building (for Naturopathy, Yoga & Physiotherapy Unit + Rs. 68 lakhs Accommodation for Hourse Surgeons + Hospital Dining Hall

2

Cost of Cots, Medical Equipment, Computers

Rs. 10 lakhs

Total Fund Rs. 78 lakhs Donations may be sent by A/C payee cheques or demand drafts drawn in favour of ‘Sri Ramakrishna Sevashrama Hospital, Ponnampet’.

Donations can also be made online to our bank account through RTGS or NEFT. Our branch details are: Corporation Bank, Ponnampet, Kodagu District. SB A/c No. 003200101001813; IFS Code: CORP0000032.

Those who are sending donation by RTGS/NEFT are requested to send their address and other details like PAN no. by email for issuing receipts. All donations are exempt from income tax under section 80G. Anticipating your favourable response to complete this project within the stipulated time and thanking you, Yours in the service of the Lord, Swami Bodhaswarupananda Adhyaksha

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OCTOBER 2016

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150

1200

T

e

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OCTOBER 2016

To commemorate the birth centenary of the Second President of Sri Sarada Math and Ramakrishna Sarada Mission our Most Revered Pravrajika Mokshapranamataji, the newsletter Devaksharâ&#x20AC;&#x2122;s issues (2015, 2016) have been published as a tribute to her. Devotees who wish to read them may download them directly. (the link is http://rksaradadprayag.org/debakshar.htm ).

May the choicest blessings of Most Revered Mataji be showered upon all.

This is my heartfelt prayer.

Yours sincerely Swami Sarvatmananda Secretary

Communication:

Swami Sarvatmananda Ramakrishna Sarada Ashrama, Dak Banglow Road, PO: Devaprayag, Tehri Garhwal, Uttarakhand. Pin - 249301 Email: rmksarada@gmail.com; Phone-09410520939, 9897452084 All donations are exempted from Income Tax u/s 80G of the I.T. Act 1961.

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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 1979–2016 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

‒

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/-

2. Sponsor 5 IOL Cataract Eye Operations

‒

Rs. 7000/-

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

‒

Rs. 6000/-

4. Sponsor one poor aged person for one year

‒

Rs. 5000/-

5. Sponsor one free eye camp at Rural/Tribal area

‒

Rs. 50000/-

6. Vidyadan̶ Educational aid for one child

‒

Rs. 2000/-

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

Contributions to NAVAJEEVAN BLIND RELIEF CENTRE, Tirupati are eligible for Tax Relief U/S 80G of Income Tax Act. 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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It is a funny world, and the funniest chap you ever saw is He—the Beloved Infinite! Fun, is it not? Brotherhood or playmatehood—a school of romping children let out to play in this playground of the world! Isn’t it? Whom to praise, whom to blame, it is all —Swami T h His e V eplay. danta K e s a r i ~ 55 Vivekananda, ~ O C T O B E R 2 0 1 6 CW, 6.367

56

Vol.103-10 The Vedanta Kesari (English Monthly) October 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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10 years: ` 1000 56 ~ O C TWebsite: O B E R 2 0 1 6www.chennaimath.org Contact: Sri Ramakrishna T h e V e d a n t a KMath, e s a r i ~Chennai.