The Vedanta Kesari January 2012 Issue by Sri Ramakrishna Math Chennai

J anuary 2012

VOL. 99, No. 1

ISSN 0042-2983

A CULTURAL AND SPIRITUAL M O N T H L Y O F T H E R A M A K R I S H N A O R D E R

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 January 2012

Vedic Prayers

Editorial

The Good Old ‘New Year’

Articles

Seva Yoga and Holy Mother Sri Sarada Devi Swami Vimalatmananda Maud Stumm—Who Taught Swamiji to Draw Somenath Mukherjee Diverse Shades of Karma Yoga Hasmukh Adhia

10 15 33

Compilation

Kathopanishad: In the words of Swami Vivekananda

Travelogue

Western Ghats Shrines in Karnataka—A Pilgrimage ‘Atmashraddha’

Reminiscences

Rajendra Lal De—Some Memoirs A.K.Dey

New Find

Unpublished Letters of Swami Turiyananda

The Order on the March

Book Review

Features Simhâvalokanam (The Golden Link to God)—5, Sri Ramakrishna Tells Stories—30

Cover Story: Page 4

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Cover Story

River Narmada at Omkareshwar Held sacred by millions of Hindus, the river Narmada (affectionately called Ma Narmada) also called Rewa, is the fifth largest river in the Indian subcontinent. Narmada, meaning in Sanskrit ‘the giver of joy', forms the traditional boundary between North India and South India, and flows through three states before joining the sea. Omkareshwar or the Lord of Omkara (Sound Brahman) is the name of one of the Jyotirlingas, on the banks of Narmada in the Khandwa district of Madhya Pradesh. Omkareshwar is also the name given to the small island where this temple is located. The picture on the cover was taken from the western tip of the Omkareshwar Island.

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VOL. 99, No. 1, JANUARY 2012 ISSN 0042-2983

ACH SOUL IS POTENTIALLY DIVINE.

T HE

GOAL IS TO MANIFEST THE DIVINITY WITHIN.

Vedic Prayers

Tr. by Swami Sambuddhananda

`ËàmUoZ Z àm{U{V `oZ àmU… àUr`Vo & VXod ~«÷ Ëd§ {d{Õ ZoX§ `{XX_wnmgVo && —Kenopanishad, 1. 9

`V² what (OZ… people) àmUoZ with the vital breath Z àm{U{V cannot live `oZ by what n«mU… the five-fold breath àUr`Vo is made to function. VV² that Ed alone, only Ëd§ thou ~«÷ Brahman {d{Õ know `V² what BX§ this CnmgVo worship BX§ this Z not. What none can breathe with the vital breath1 but that by which the five-fold vital breath is made to function—know that alone to be Brahman and not this that people worship. 1. Vital breath means all the five fold functions of Prana, Apana, Vyana, Udana, Samana.

Renunciation is the very basis of our true life; every moment of goodness and real life that we enjoy is when we do not think of ourselves. This little separate self must die. Then we shall find that we are in the Real, and that Reality is God, and He is our own true nature, and He is always in us and with us. Let us live in Him and stand in Him. It is the only joyful state of existence. Life on the plane of the Spirit is the only life, and let us all try to attain to this realisation. T h e

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—Swami Vivekananda, CW, 2: 174

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The Good Old ‘New Year’ The Arrival of New Year Every year is a New Year. Though new, every year comes with same old problem— the problem of ‘knowing’ but not practising what one knows. It is a never-ending problem —the problem of a weak will, a feeble resolution, an unending sense of helplessness. Everyone knows and yet . . . Typically, celebrations mark the arrival of a New Year (not only the New Year Day according to Georgian Calendar, but according to language/religion/region) everywhere. People greet, rejoice and present gifts to their friends and observe the day with feasts and bursting of crackers. Delight and a sense of auspiciousness marks the day. After all it is a mangal divas, an auspicious day. The Sanskrit word mangalam means ‘wishing all the best’, invoking the blessings of progress and success. It has a positive ring of joy and goodwill. The New Year Day is an occasion to celebrate. While people in all walks of life observe it in some way or the other, it is most widely welcomed by youth, especially, students. A New Year Day heralds a new day in their studies and it is the time to strengthen their resolve to progress and grow, to learn many things, and unlearn many meaningless things that one picks up in one’s journey, knowingly or unknowingly. Students, with their youthful energy and enthusiasm, wish their classmates in many ways, and a sense of humour rules the day. ‘See you next year,’ they greet with a smile, on the night of 31 December! T h e

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The Same ‘Old Issue’ The grown-up, however, view New Year Day differently. Burdened with years of experience, they do not always look at it as something to celebrate. For many it is just a routine matter. To some others, it is a dreaded day for it means a heavy demand on their already light purse. Thus, the New Year Day brings hope to some, fear to some, anxiety or gloom to others, and to some, too busy to care for such nuances of celebrations, it is just one of the days in their humdrum lives. There are others, however, who despite their age, look forward to New Year Day. They have an undying sense of celebration and enthusiasm. To a spiritual seeker, however, the New Year Day is a simple reminder of the passing nature of life. One may celebrate it, seeking blessings for all the good things that come in one’s way or one proposes to do. But a spiritual seeker is also aware of the fact that a New Year Day means one day—or one year?— is lesser in his life. He knows for sure that 365 days have been lessened from his life-account. And another account of 365 days has just been opened, and how well or ill he will use it, depends chiefly on him, though it is never sure whether and when he might be called away to shift his accounts to another bank— i.e., being called away to a fresh lease of life—during the next 52 weeks. It is a mixed world in which he lives, a world of hope and despair, as real as life. Time, the ‘Great Eater’, carries on with its assigned work!

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Apart from these facts, the New Year Day is a good way to enthuse oneself. Nothing plays a more energizing role in our lives than enthusiasm. One may have all the essential things one aspires in life, but if one lacks enthusiasm for life, all things become insipid, just as a delicious food loses its taste in absence of appetite. What is appetite to enjoying a meal, enthusiasm is to life. It is necessary to truly explore and experience life’s infinite possibilities and for that an enduring sense of enthusiasm is indispensable. Enthusiasm The word enthusiasm is derived from entheos, which means ‘God within’. Enthusiasm is the fervour or zest one derives from the Divine Source within. An enthusiastic person is, in one sense, connected with something within. He may or may not be aware of it, but the source of his undiminished enthusiasm has to come from something deeper. A young child is enthusiastic by nature. He is full of curiosity and zest. If one is in the company of a child, one is very likely to absorb his bubbling energy and enthusiasm to some measure. This interest in life is a divine quality. One of the epithets by which God is described is ‘old and yet ever new’. He is also compared to a ‘today-born child’ (sadyojata). A just born child is full of many possibilities. Hence, God, the Divine in His individual or cosmic aspects, is full of infinite possibilities. He alone can be the source of enduring and unremitting enthusiasm. How to remain enthusiastic in one’s spiritual aspirations, despite all the obstacles and distractions that come one’s way, is an issue everyone has to grapple with. After the initial interest in spiritual life wanes, everything seems dull and routine and one looks at wonder with those who have been carrying T h e

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on with their spiritual practices uninterruptedly for a long time. It is no easy task to work hard with determination and with a sense of meaning throughout. On the other hand, there is this need for patience. No one should expect a seed to get sprouted and become a full-fledged tree overnight! Nor does repeating God’s Name and living a morally vibrant life bring an overnight revolution in one’s life. In spiritual life, it is evolution, more than a revolution, which really happens, and matters. Of course, a sudden change may happen, in case of some, when listening a spiritual discourse, or reading a spiritual text, or meeting a holy man, or undergoing some traumatic experience. It is a moment of inner transformation. One suddenly comes face to face with a Spiritual Reality. Why and how this happens can never be fully explained. All that one can say is that perhaps there was an inherent treasure of holy and good impressions or samskaras in the person, waiting to be activated and the events mentioned above acted like a catalyst. It was like tearing off of the thin veil over the innate goodness and spiritual aspiration of a person. Sri Ramakrishna described it graphically thus, Who gets this passionate love for God? Those who have performed many meritorious deeds in their past births, or those who are eternally perfect. Think of a dilapidated house, for instance: while clearing away the undergrowth and rubbish one suddenly discovers a fountain fitted with a pipe. It has been covered with earth and bricks, but as soon as they are removed the water shoots up.1

Not everyone, however, is blessed with such sudden inner development. Most of us have a long way to go. After the period of sudden or dramatic change is over, one has to, again, come in terms with the reality of daily life. It often brings a sense of what

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Aldous Huxley called, ‘sacred insensitivity’— a sense of weariness with even issues related to our spiritual practices. We become insensitive and mechanical and enthusiasm gets damped. The question that nags us is ‘how to be enthusiastic and patient, simultaneously, and not end up as an arambha-shuraa (‘a-heroat-the-beginning’)?’ Some Counsels Sage Patanjali’s well-known sutra (2.14) says: sa tu dirgha kalam, nairantaryam-satkar-asevita dridha bhumi It [spiritual life] becomes firmly grounded by long, constant efforts with great love (for the end to be attained).

One has to practice for a long time, uninterruptedly, and with great love (satkara). The term satkara can also mean reverence or respectfulness. One should have respect for one’s spiritual life or ideal. Casualness or waywardness about spiritual matters should be completely avoided. One should have deep faith and hope in one’s spiritual potential, in God, in the Divinity within. Sri Ramakrishna would refer to two types of farmers—those who take to cultivating newly, and those who are hereditary farmers: New farmers give up cultivating if their fields do not yield any crops. But hereditary farmers will continue to cultivate their fields whether they get a crop or not. Their fathers and grandfathers were farmers; they know that they too must accept farming as their means of livelihood.2

The incident was reported in a newspaper some years ago of a Polish woman whose husband went into coma while he was accidentally hit by a railway coach which he

was handling as a mechanic. The doctors gave up all hope and told the wife to look after him, who, they opined, would not survive beyond a few weeks or months. The wife, devoted and committed as she was to her husband, continued to look after him—for 17 long years! Her services resulted in the husband returning to consciousness. Her care and nursing included changing her husband’s sides every two hours or so to avoid bed sores. When asked how she could do this stupendous service, she replied that it was prayer and patience which gave her strength in the midst of most trying conditions. Indeed, a sterling example of patience and enthusiasm. The Bhagavad Gita (18.33) speaks of three types of tenacity (dhriti)—sattvika, rajasika and tamasika. Of these the sattvika type of tenacity is the most needed for spiritual strivings: That tenacity, unswerving through Yoga, by which one controls the functions of the mind, the breaths (pranas) and the senses, is Sattvika, O Partha.

In rajasika and tamasika, one’s tenacity is directed to ‘earning wealth or enjoying objects of senses’, or towards ‘sleep, fear, grief, depression and pride’. The power of tenacity is same; the difference lies in the direction in which it is used. Conclusion Enthusiasm is vital to any achievement worth its name. But it should be coupled with patience, or else it would end up in restlessness and one will not gain any results. Enthusiasm is also infectious. If one lives with an enthusiast person, one is sure to absorb something of it. This New Year, to know, and to practice what one knows, one needs to bridge the gap and that is overcome only by enthusiasm and tenacity. The same old, enthusiasm!

References: 1. The Gospel of Sri Ramakrishna, p.659 T h e

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Simhâvalokanam

From the Archives of THE VEDANTA KESARI (January, 1921-22, Pp. 278-279)

The Golden Link to God BY K. S. RAMASWAMI SASTRI, B.A., B.L.

The modern mind is becoming more and more averse to prayer. It makes a parade of its scientific and rationalistic temper of mind and sacrifices at that altar the great joy-giver and purifier of life. Prayer implies a mental falling back upon the contemplation of the eternal elements in life and the realisation of God’s power and mercy and love. It is not a selfish appeal to the God of Battles, but an unselfish trust in the God of Love. The fact is that though the law of conservation of energy is in operation in the material world, there is not only a law of conservation of value but also a law of augmentation of value in the spiritual world. The soul of man is eternal and its ascent of self-realisation implies an ascending scale of values. This does not mean that the soul acquires a new value or a new bliss but that the soul realises its infinite value and bliss more and more and in an everincreasing measure. . . It is by prayer that this increasing self-realisation of the soul is attained. Nay, it is by prayer that we are put into moods of rhythmical adjustments with others. Anti-social endeavour is a moral disease. Moral health depends on love. He who does not love God, is not likely to love man with a full and unselfish love. Why should he do so? Why should he not use others as mere instruments of his pleasure? It is only he who wants to go through love of man to love of God—God who is in himself and his neighbour and in all—that will have a pure and disinterested loving moral relation towards others. It is impossible to understand why the existence of suffering should be incompatible with prayerfulness. Suffering is a purgation for evil done. Prayer is a mood of love for God, which purifies our sins and prevents future sins. If suffering is only sin in effect, why should it prevent prayer which is the only means of triumph over sin? Further, the appeal to God in prayer is not like a humble petition to an autocratic emperor. It is a child’s raising of trustful and loving eyes to its father or its mother. The answer to it is not a capricious giving or withholding of bounties, but the removal of the inner hindrance, caused by sin, to the flow of His Love and Grace. The answer to prayer is thus primarily in the soul. Prayer is hence a knocking at the door of the house of Light. The opening of the door takes place inside the heart. When the Light of His Love streams out, the darkness of sin, which cannot abide the Light of His Love, flees away. T h e

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COMPILATION

The following compilation from the nine-volume Complete Works of Swami Vivekananda attempts to present Swamiji’s thoughts in relation with the verses from the Kathopanishad. Of all the Upanishads, Swami Vivekananda loved the Kathopanishad most. He once told [CW, 6:456] his disciple, Sharat Chandra Chakravarty, to memorize the Kathopanishad. In many of his lectures, Swamiji quoted from the Kathopanishad. This compilation juxtaposes what Swamiji said in different contexts (references to the CW, are given in brackets) with the original verses. The Kathopanishad consists of two chapters, subdivided into 2 and 3 sections, and in all having 120 verses. Swamiji has referred to some 86 verses from different sections of the Upanishad. In this compilation only those verses which could be related to Swamiji’s words have been given; uncommented verses have been omitted. This compilation has been done by V. Radhakrishnan, a retired teacher of Mathematics from Pune, Maharashtra. (Continued from the November 2011 issue . . .) Known are known by the Knower:

¸vi e“≈Ò C¥Ò ›wπÒ {g∆Zi˘ ˚≈{Z’º V_si¯ Zi˘ $ Ahvi—_ <—”ZiZ<h <N“V¶ ≈»C<{©¸hv $ Ah∆˘ —_ hh˘ $$ 3 $$ . . . that Reality is the only thing we know, because in and through It we know everything else; and yet we cannot conceive of It. How can we know the knower? If we knew It, It would not be the knower, but the known; It would be objectified. (5.274) Duality censured:

¸∆v—Óv h∆V¯¶ ¸∆V¯¶ h∆–w—Ó $ VƒÁ¸Zv: ¥ VƒÁ¸¯VZˆiZv<h ¸ HÓ iZiv— ≈ﬂ¸<h $$ 10 $$ What is here is there too, and what is there is here also. He who sees the manifold goes from death to death. (2.175-176) He goes from death to death who sees the many here. See that One and be free. How are we to see it? (2.182). T h e

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This one and only God is the ‘knownest’ of the known. He is the one thing we see everywhere. All know their own Self, all know, ‘I am’, even animals. All we know is the projection of the Self. Teach this to the children, they can grasp it. Every religion has worshipped the Self, even though unconsciously, because there is nothing else. This indecent clinging to life as we know it here, is the source of all evil. It causes all this cheating and stealing. It makes money a god and all vices and fears ensue. Value nothing material and do not cling to it. If you cling to nothing, not even life, then there is no fear. ‘He goes from death to death who sees many in this world.’ There can be no physical death for us and no mental death, when we see that all is one. All bodies are mine; so even body is eternal, because the tree, the animal, the sun, the moon, the universe itself is my body; then how can it

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die? Every mind, every thought is mine, then how can death come? The Self is never born and never dies. When we realise this, all doubts vanish. ‘I am, I know, I love’8— these can never be doubted. There is no hunger, for all that is eaten is eaten by me. If a hair falls out, we do not think we die; so if one body dies, it is but a hair falling. (7.93-94) Mind: the only instrument:

Vi¥_—∆v VZu™¸Ò ivÓ iZiZ&–˚h <N“Åi $ VƒÁ¸Zv: ¥ VƒÁ¸Ò¯ ›ÍS><h ¸ HÓ iZiv— ≈ﬂ¸<h $$ 11 $$ This mind, so deluded, so weak, so easily led, even this mind can be strong and may catch a glimpse of that knowledge, that Oneness, which saves us from dying again and again. (2.182) The will is the ‘still small voice’, the real Ruler who says ‘do’ and ‘do not’. It has done all that binds us. The ignorant will leads to bondage, the knowing will can free us. The will can be made strong in thousands of ways; every way is a kind of Yoga, but the systematised Yoga accomplishes the work more quickly. Bhakti, Karma, Raja, and Jnana-Yoga get over the ground more effectively. Put on all powers, philosophy, work, prayer, meditation—crowd all sail, put on all head of steam— reach the goal. The sooner, the better. (7.71) . . . It is useless, running hither and thither, and spending energy in vain, which should be spent only in polishing the mirror. The same idea is expressed again: ‘None sees Him, none sees His form with the eyes. It is in the mind, in the pure mind, that He is seen, and thus immortality is gained.’9 (2.185) The Self shines in the Heart:

‚å¨˛>VZ¶: ≈¯°∏Zv V¿¸ ‚ZÁV<i <h˛><h $ B©emZ§ ¬Úh¬™¸˚¸ i hhZv <—”¯›ˆ¯ ¥hv $ Ah∆˘ —_ hh˘ $$ T h e

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‚å¨˛>VZ¶: ≈¯°∏Zv ]¸Zv<h»C—ZπÚVN“: $ H`{ZiZv ¬Úh¬™¸˚¸ ¥ A—Z® ¥ U Ê: $ Ah∆˘ —_ hh˘ $$13 $$ . . . Know it for certain that there is no greater Tirtha (holy spot) than the body of man. Nowhere else is the Atman so manifest as here. That car of Jagannatha that you see is but a concrete symbol of this corporeal car. You have to behold the Atman in this car of the body. Haven’t you read ‘know the Atman to be seated on the chariot’10 etc., ‘all the gods worship the Vamana (the Supreme Being in a diminutive form) seated in the interior of the body’11? The sight of the Atman is the real vision of Jagannatha. And the statement ‘seeing the Vamana on the car, one is no more subject to rebirth’12, means that if you can visualise the Atman which is within you, and disregarding which you are always identifying yourself with this curious mass of matter, this body of yours—if you can see that, then there is no more rebirth for you. (7.119-120) Oh, One that cannot be confined or described! One that can be perceived in our heart of hearts! One beyond all compare, beyond limit, unchangeable like the blue sky! Oh, learn the All, holy one! Seek for nothing else! (5.275) Apparent duality and Real Unity:

¸sZv∆NÒ“ ∆¨›`v —ƒ˝>Ò ≈—`h∏v ¯ <—πZ—<h $ A—Ò πVZ`i˘ ≈ƒsN˘“ ≈ﬂ¸i˘ hZiv—Zi¯<—πZ—<h $$ 14 $$ As rain falling upon a mountain flows in various streams down the sides of the mountain, so all the energies which you see here are from that one Unit. It has become manifold falling upon Maya. Do not run after the manifold; go towards the One. (2.182) Chapter II Canto 2 He is everywhere:

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their fellow-men, must when they die, reap the benefit of those good works—they become these gods. (2.243)

ÓÒ¥: {¯<f∏∆˘ —¥¯Cwh»CR¥∆˘ ÓZvhZ —v<∆∏∆˘ ‚<h<s∆`¨CZvL¥h˘ $ iƒ∏∆˘ —C¥øh¥∆˘ ™¸ZvV¥∆g”Z ›Zv”Z W“h”Z ‚<j”Z W“hÒ TƒÓh˘ $$ 2 $$

The One manifests as many:

He is in all that moves; He is in all that is pure; He fills the universe; He is in the sacrifice; He is the guest in the house; He is in man, in water, in animals, in truth; He is the Great One. (2.182-183)

¸Zv<iVw¸v ≈±≈®whv {C≥CÁ—Z¸ ∆v<Ói: $ ˚sZL¯Vw¸v&i¯¥¸Ò –wh ¸sZN“V` ¸sZ√¯hV˘ $$ 7 $$ Each work we do, each thought we think, produces an impression, called in Sanskrit Samskara, upon the mind and the sum total of these impressions becomes the tremendous force which is called ‘character’. The character of a man is what he has created for himself; it is the result of the mental and physical actions that he has done in his life. The sum total of the Samskaras is the force which gives a man the next direction after death. A man dies; the body falls away and goes back to the elements; but the Samskaras remain, adhering to the mind which, being made of fine material, does not dissolve, because the finer the material, the more persistent it is. . . all our actions in this world will determine our future birth. (2.256) . . . we are in this world by our own actions. Just as we go out with the sum total of our present actions upon us, so we see that we come into it with the sum total of our past actions upon us; that which takes us out is the very same thing that brings us in. What brings us in? Our past deeds. What takes us out? Our own deeds here, and so on and on we go. (2.257) Those who do good works in this world and help others, but with an eye to reward, hoping to reach heaven or to get the praise of

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AN“˚hsZ ¥—`¬ÚhZwhCZÁVZ e“≈Ò e“≈Ò ≈±<he“≈Zv T<Óº $$ 9 $$ As fire coming into this world is manifesting itself in various forms, even so, that one Soul of the universe is manifesting Himself in all these various forms. (2.183)

You are the creator of your own destiny:

T h e

‚<Õ¸`s_N“Zv ¬¯—iÒ ≈±<—˝>Zv e“≈Ò e“≈Ò ≈±<he“≈Zv T¬Ú— $

—Z¸¯¸`s_N“Zv ¬¯—iÒ ≈±<—˝>Zv e“≈Ò e“≈Ò ≈±<he“≈Zv T¬Ú— $ AN“˚hsZ ¥—`¬ÚhZwhCZÁVZ e“≈Ò e“≈Ò ≈±<he“≈Zv T<Óº $$ 10 $$ As air coming into this universe manifests itself in various forms, even so, the One Soul of all souls, of all beings, is manifesting Himself in all forms. This is true for you when you have understood this Unity, and not before. Then is all optimism, because He is seen everywhere. The question is that if all this be true that that Pure One—the Self, the Infinite—has entered all this, how is it that He suffers, how is it that He becomes miserable, impure? (2.183) The Self not affected by the limitations of the many:

¥Ú¸Z`v ¸sZ ¥—`◊ZvN“˚¸ fR¯: i <◊ˆ¸hv fZR¯∏T_ Z`|∆Zv∏:_ $ AN“˚hsZ ¥—`¬ÚhZwhCZÁVZ i <◊ˆ¸hv ◊ZvN“∆¨:•vi TZ|: $$ 11 $$ As the sun is the cause of the eyesight of every being, yet is not made defective by the defect in any eye, even so the Self of all is not

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affected by the miseries of the body, or by any misery that is around you. I may have some disease and see everything yellow, but the sun is not affected by it. (2.183) If a man has jaundice he sees everything as yellow; the cause of his vision is the sun, but his seeing everything as yellow does not touch the sun. Even so this One Being, though the Self of every one, is not touched by the purities or impurities outside. (2.412) Unto them belongs eternal peace:

AN“Zv —{≥ ¥—`¬ÚhZwhCZÁVZ ANÒ“ e“≈Ò TÓ¨πZ ¸: N“CZv<h $ hVZÁV˚sÒ ¸v&i¯≈ﬂ¸–wh π≥CZ ñVofm§ gwI§ emœV§ ZoVaofm_² $$ 12 $$ He is the One, the Creator of all, the Ruler of all, the Internal Soul of every being - he who makes His Oneness manifold. Thus sages who realise Him as the Soul of their souls, unto them belongs eternal peace; unto none else, unto none else. (2.183)

<iÁ¸Zv&<iÁ¸ZiZÒ fvhiºvhiZiZÒ AN“Zv TÓÚiZÒ ¸Zv <—∆πZ<h N“ZVZi˘ $ hVZÁV˚sÒ ¸v&i¯≈ﬂ¸<wh π≥CZ ñVofm§ empÝV… emœVr ZoVaofm_² $$13$$ He who in this world of evanescence finds Him who never changes, he who in this universe of death finds that One Life, he who in this manifold finds that Oneness, and all those who realise Him as the Soul of their souls, to them belongs eternal peace; unto none else, unto none else. (2.183)

There is none in the universe but I. And this is the one way, says the Vedantist, to Knowledge. Kill out this differentiation, kill out this superstition that there are many. (2.252) As long as you see the many, you are under delusion. In this world of many he who sees the One, in this ever-changing world he who sees Him who never changes, as the Soul of his own soul, as his own Self, he is free, he is blessed, he has reached the goal. Therefore know that thou art He; thou art the God of this universe, ‘Tat Tvam Asi’13 (That thou art). All these various ideas that I am a man or a woman, or sick or healthy, or strong or weak, or that I hate or I love, or have a little power, are but hallucinations. Away with them! What makes you weak? What makes you fear? You are the One Being in the universe. What frightens you? Stand up then and be free. Know that every thought and word that weakens you in this world is the only evil that exists. Whatever makes men weak and fear is the only evil that should be shunned. What can frighten you? If the suns come down, and the moons crumble into dust, and systems after systems are hurled into annihilation, what is that to you? Stand as a rock; you are indestructible. You are the Self, the God of the universe. Say—‘I am Existence Absolute, Bliss Absolute, Knowledge Absolute, I am He,’14 and ‘like a lion breaking its cage, break your chain and be free for ever.’15 (2.236) (To be continued. . .)

vvv References

ApñV ^m{V {à`_²& Sarasvati Rahasyopanishad, Verse 58 9. Kathopanishad 2.3.9 10. Kathopanishad 1.3.3 11. Kathopanishad 2.2.3 T h e

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12. aWo M dm_Z§ ÑîQ‰m nwZO©Ý_ Z {dÚVo> 13. Refer Chapter VI of Chandogyopanishad. 14. {MXmZÝXê$n… {edmo@h§ {edmo@h_² Nirvana Shatkam by Acharya Sri Sankara. 15. {ZJ©ÀN>{V OJ‚mmbmV² {nÄOam{Xd Ho$ear&

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Seva Yoga and Holy Mother Sri Sarada Devi SWAMI VIMALATMANANDA

The Pioneers of Seva Yoga In April of 1896, Holy Mother Sri Sarada Devi was staying in a devotee’s house at 59/2 Ramakanta Basu Street in Baghbazar, Kolkata. This blessed devotee was Sri Sarat Sarkar whose house was adjacent to that of a great devotee of Sri Ramakrishna, Balaram Bose. Swami Vivekananda was at that time preaching Vedanta in the West and was also, writing inspiring letters to his brother-disciples at Alambazar Math in Kolkata. He was urging them to accept the idea of the service of Narayana (God) in human beings. Some of his brotherdisciples had reservations regarding this doctrine of service and decided to know the opinion of Holy Mother. Thus, one day they came to Holy Mother and told her about Swamiji’s ideas. One of Swamiji’s letters was read out to her. After carefully listening to the contents of the letter, Holy Mother firmly remarked, Naren [Vivekananda] is an instrument of Thakur [Sri Ramakrishna] who makes him write these words for inspiring his children and devotees for doing His work, for doing good to all in the world. What Naren writes is true and must be fulfilled hereafter.1

This simple and direct reply of Holy Mother at once cleared the hesitation and

Holy Mother Sri Sarada Devi

doubts about serving God in all beings from the minds of the brother-disciples of Swamiji. Holy Mother was fully supportive of all the

The author is a member of the Board of Trustees of Ramakrishna Math and the Governing Body of the Ramakrishna Mission, Belur Math, West Bengal. T h e

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activities of Swami Vivekananda. Her opinions were supreme in the Ramakrishna Sangha (Order). Without her sincere sympathy and active co-operation, it would not have been possible to rapidly expand the services of the Ramakrishna Sangha. Sri Ramakrishna himself performed the service of God in all beings at Deoghar, in today’s Jharkhand, in 1868 and later at Kalaighata Village near Ranaghat in West Bengal in 1870-1871. Sri Ramakrishna persuaded his companion Mathur Mohan Biswas to feed and clothe the famine-stricken people of these two places. Sri Ramakrishna was, thus, the pioneer and exemplar of Seva Yoga. The Holy Mother was another example of this Seva Yoga. When she was just twelve years old, there was a famine in 1864. At that time, she lived with her parents at Jayrambati, her birthplace. She would serve Kichuri [a preparation of rice-lentils] to the famine stricken people of her village. She would bring it with her own hands, fresh from the oven, and, after gently fanning it to cool, she would serve it with deep maternal solicitude. She took keen interest in all the services of the Sangha and always inquired from the monks about relief and other services in detail. She was a constant source of encouragement and support to the entire Ramakrishna Sangha.

though they were serving the Sangha in their best capacity, after formally renouncing the world. One day, a monk boldly said to Holy Mother: Somebody said that to run the hospital, to sell our literature, to keep the accounts and other activities of the Sangha are not proper for the monks. If they want to work, they should worship, read, meditate, sing, etc. All these secular activities will take away our minds from God Realization.2

Holy Mother listened to the words of that monk and said with great firmness: If you don’t work, with what will you occupy yourself day and night? Is it possible to meditate and make Japa all the twenty-four hours? . . . You get your food just because you have engaged yourself in some work here. Otherwise, would you not be moving from door to door for a morsel of rice? Everything shall go on as the Master ordains. The Math will run as it is doing now. Those who cannot put up with this will clear out.3

Once Holy Mother was at Jayrambati. During a conversation at night with Swami Ishanananda, her attendant and disciple, Mother clarified the idea behind Seva Yoga or the Yoga of doing service to others:

Seva Yoga: Explained by Holy Mother Seva Yoga, expounded by Sri Ramakrishna, and introduced in practical field by Swami Vivekananda, is different from the traditional paths. Generally, the Hindu monks are not in favour of directly doing any service to the people. They are solely engaged in sadhana, austerities and pilgrimages. Many of the monks and brahmacharis of the Ramakrishna Sangha, therefore, had a doubt in their minds about this Seva Yoga—even T h e

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You must work, of course. Work keeps the mind in order. But Japa, meditation and prayer are quite essential. At least once at dawn and again at dusk one must sit down for spiritual practices. It is like the rudder of a ship. When you sit at dusk, you get to think of all that you have done and not done during the day. Then you have to compare the states of your mind yesterday and today. . . Along with this work, if you don’t meditate morning and evening, how can you understand whether you are working in the right lines? . . . It may be that one does these for some length of time in the beginning. Because of this, one becomes egoistic like N. After that he fails to do even that, but sits thinking of all kinds of J A N U A R Y

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things, which only generates restlessness in his mind. Far better is it to work than to let the mind loose to indulge in riotous thinking. If the mind is allowed a little laxity, it will create such turmoil. My Naren observed all this and so laid down the foundation of selfless work.4

Holy Mother also told him, You see, reasoning, questioning, Japam and meditation—all are for purification of the mind. To withdraw the mind from unreal, to concentrate the mind, to purify the mind—all are for sincere hankering after God. But by love alone will you get His grace—He knows best. Do you know how He will be satisfied? Whatever you are doing—by this itself will He be pleased. That is—He will be propitiated simply by Seva. By Seva you can satisfy everybody—from the birds and beasts of the forest to God Himself. So, don’t be distressed—do my work whole-heartedly.5

Again, in 1911, while at Koalpara, Mother told him: The Master is the spring of all that we do or have; He is the ideal. Whatever you do, if you hold on to him, you will never go wrong.6

Shashi Bhushan Ghosh, a lay disciple of Sri Ramakrishna wrote, . . . When she (Holy Mother) heard about the miseries of the people, she felt sad at heart. I learnt from her that every work of public interest is the work of Thakur.7

There are many sayings of Holy Mother about selfless work (‘Shiva Jnane Jiva Seva’ i.e. Seva Yoga). Seva Yoga signifies selfless work. This selfless work has been aptly termed as Seva Yoga by the eleventh President of the Ramakrishna Order—Swami Gambhiranandaji, in Yuganayak Vivekananda, his biography of Swami Vivekananda in Bengali.

1) Educational and Cultural 2) Medical 3) Relief and Rehabilitation 4) Rural Development (Village Uplift) 5) Spiritual Ministry Holy Mother was the pioneer in all these categories of service. She either actively participated or expressed deep concern or was very much interested. 1) Educational and Cultural Services The first school of Ramakrishna Sangha was inaugurated by Holy Mother in the presence of Swami Vivekananda, Swami Brahmananda and Swami Saradananda, on 13th November 1898 at Baghbazar in Kolkata. That school was meant for girls and was called ‘Ramakrishna School’. Swami Vivekananda planned this school and his English disciple Sister Nivedita was in charge. (After the passing away of Sister Nivedita, this school was renamed ‘Sister Nivedita Girls’ School’.) Swami Vivekananda prayed to Holy Mother for the inauguration of the school and Holy Mother gladly agreed to it. She came to the school at 16 Bosepara Lane, Baghbazar, which was also the residence of Sister Nivedita. Golap Ma and Yogin Ma accompanied Holy Mother. Holy Mother Herself worshipped Sri Ramakrishna there and that itself was the inauguration of the school. She blessed the school saying: I pray that the Divine Mother blesses this school. May every student be trained to be an ideal girl here.8

All were happy and the happiest of all was Sister Nivedita. Remembering that memorable day, Sister Nivedita wrote,

Role of Holy Mother in Seva Yoga There are five categories of service rendered by the Ramakrishna Sangha: T h e

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I cannot imagine a grander omen than her blessings, spoken over the educated Hindu womanhood of the future.9 J A N U A R Y

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Holy Mother paid a visit to the school whenever she came to Kolkata. Sister Nivedita would consider it a festive occasion and decorate the gates with auspicious leaves and flowers. Nivedita told her students to offer flowers at Holy Mother’s feet. One day, Holy Mother told the students to sing a few songs. The students sang and recited poems. After listening, she remarked, ‘Very good.’ She saw the artwork of the students and was very pleased and said, ‘They have learnt well.’10 In 1900, Nivedita was busy in America collecting funds for the school and for the proposed home for girls. In this period, Holy Mother wrote to her,

The house in Baghbazar in Kolkata where Sister Nivedita started the girls' school in 1898

I always pray to the Lord that He might help you in your noble efforts and keep you strong and happy. I pray too for your quick return. May He fulfil your desire about the women’s home in India and may that home fulfill its mission in teaching true religion to all.11

Hence, the first school of the Ramakrishna Sangha was blessed by Holy Mother in various ways. The stone plaque outside the house, commemorating the inauguration of the Although Holy Mother hergirls' school by Holy Mother, in the presence of Swamiji and others self had no formal education, yet she took a keen interest in spreading educonsider that in Her time, women’s education cation. During this time (1898-1920), seven was very rare. She told many devotees to send educational institutions were started. She fully their daughters to Nivedita’s school instead supported and sympathised with these of arranging their marriages at a young age. institutions and also expressed Her own ideas She educated her nieces Maku and Radhu in on women’s education. It is a wonder to a general way, made them read out religious T h e

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books for her, and had her letters written by them. Radhu was admitted into a Christian school. Mother’s opinion was very clear-cut. If the girls were educated, they would understand their own fate—good or bad, present and future. Not only that. In the villages, educated girls would come forward to help the other girls in many respects. She had a desire to start a school for the girls of Koalpara (in Bankura district of West Bengal). But due to non-availability of the right woman teachers, this idea was dropped. Holy Mother knew darning, embroidery and generally did not depend on others for

such sundry tasks. She also was happy to do these herself. We can recall here Sister Nivedita’s thoughtful observation about Holy Mother’s dealings though she was not so called educated, In her one sees realized that wisdom and sweetness to which the simplest woman may attain. And yet, to myself the stateliness of her courtesy and her great open mind are almost as wonderful as her sainthood. I have never known her to hesitate to give utterance to large and generous judgment, however new or complex might be the question put before her.12

(To be continued. . .) References 1.

2. 3. 4.

6. 7.

Holy Mother Sri Sarada Devi by Swami Gambhirananda, 1986, Ramakrishna Math, Mylapore, Madras, P. 179 [Henceforth only ‘HM Life’] Ibid, p.336 Ibid, p.336 The Gospel of the Holy Mother Sri Sarada Devi, Ramakrishna Math, Mylapore, Madras, 3rd impression, Pp.396-397 [Henceforth HM Gospel] Matri Darshan (Bengali), edited by Swami Chetanananda, (1st Edition - 1394 B.S), Udbodhan Office, Baghbazar, Kolkata, p.130 HM Life, p.256 The Compassionate Mother Sri Sri Sarada Devi, Based on Sri Sri Sarada Devi in Bengali by Br.

Akshayachaitanya, Translated by Swami Tanmayananda, Sri Ramakrishna Sarada Sangha, Malaysia, 1st Edition,2003, p.141 8. Shatarupe Sarada (Bengali), Edited by Swami Lokeswarananda (1st Edition, 1392 B.S), Ramakrishna Mission Institute of Culture, Kolkata, p.147 9. Sister Nivedita of Ramakrishna-Vivekananda by Pr. Atmaprana, 1st Published October 1961, Published by Sister Nivedita Girls’ School, 5 Nivedita Lane, Kolkata-3, p.69 10. Sri Sri Mayer Katha, Vol 2 (Bengali), Udbodhan Office, Kolkata, 7th Edition, 1380 B.S, p.314 11. Sister Nivedita, p.253 12. HM Life, p.497

Holy Mother’s was an all-embracing Mother’s heart, which wrapped itself in love about every child born of woman, and her family was the human race. . . Those who had the rare blessing of living with joyous thing; that purity and holiness were tangible realities; that the odour of sanctity was literally a sweet perfume overlaying and destroying the foulness of material selfishness. Compassion, devotion, and God-union were her very nature; one scarcely knew that she possessed them. It was through the sweet benediction of a word or touch that one sensed her presence. —Sister Devamata

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Maud Stumm —Who Taught Swamiji to Draw SOMENATH MUKHERJEE

1 Swami Vivekananda was not in good health when, on 20 June 1899, he left for his second visit to the West. Less than a couple of months before the journey began, he was heard saying, ‘. . . If I have another attack, I can not stand it. My chest is always sore all over with neuralgia pain, and I have never once lost that ache on the left side, since I was ill.’1 Added with it was his bout of asthma which, even, at times, went on uninterrupted for seven days. However, the sea voyage, as everyone had expected, did justice to his unstable health; he landed in London with an apparent fitness. But this hardly lasted for long, and plans were afoot to give him prolonged rest. The American family, who took up this responsibility was the Leggetts, with Josephine Macleod [Swamiji’s ‘friend’ and a member of Leggett household] at the helm of affairs. Francis Leggett’s farm house at Ridgely near Stone Ridge was selected for the Swami’s rest and recuperation. Necessary arrangements were made and his friends, as was expected, became eager to meet their beloved Swami after a long gap. With Swami Vivekananda on board, the Allan State Line’s S. S. Numidian left Glasgow on 17 August 1899. It took exactly 12 days to complete the transatlantic voyage and on 28 August, early Monday morning, the ship reached New York port almost three hours

behind schedule. Such prior arrival had, perhaps, disarrayed the plan of Josephine Macleod’s to receive the Swami personally at the dock. Instead, two other persons whom she had directed earlier to attend the dock were in time and received Swamiji. They were Maud Stumm, an American artist in her late twenties, and Mrs. Mary B. Coulston, the then Treasurer of the New York Vedanta Society. At the behest of Miss Stumm, one Mr. Sydney Clarke had also made himself available at the dock to look after the incoming luggage. Miss Stumm came all the way from Ridgely to receive the Swami. While making plans for the impending visit of Swamiji, Miss Macleod had, on 17 August, 1899, wrote to Sara Bull, ‘I think I may keep Miss Stumm over—she has her worth.’ This proves the closeness of Miss Stumm to the Leggett family which, inseparably, included Josephine all along. Besides, Maud was no stranger to Ridgely, as we elsewhere find that she was a, ‘frequent visitor at Ridgely…’2 Narrating Vivekananda’s arrival in America during his second Western visit, the Life writes, On the morning of Monday, August 28, 1899, the S.S. Numidian docked at New York, and once again, after an absence of almost three and a half years, Swami Vivekananda set foot on

The author is engaged in research work on the life of Swami Vivekananda under instruction and guidance of the Swami Vivekananda Archives, Ramakrishna Mission Institute of Culture, Golpark, Kolkata. T h e

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American soil. . . That very afternoon, after visiting the town house of his old friends Mr. and Mrs. Francis Leggett, the Swami and his brother-disciple Swami Turiyananda went with them by train to Ridgely, their [Leggetts’] beautiful country home in the Hudson River Valley some ninety miles from New York.3

Swamiji was hardly a stranger to Ridgely; during his first Western visit he had twice been there while responding to warm invitations from the Leggett family. Here a few words about Ridgely would provide necessary backdrop to our imminent text. ‘The countryside here’, Louise Burke writes4 , ‘had been green and flowering. . . Mr. Leggett had acquired the property in Ulster County in 1892. . . . It consisted of several small farms, so that the estate, when it became all of a piece, included within its 130 acres two substantial buildings.’ As regards the estate’s exact location, Linda Prugh, another eminent researcher, writes, ‘The property was near the small, quiet village of Stone Ridge, settled. . . on a ridge between the valleys of two rivers flowing into the Hudson some ten miles away.’5 Elaborating on the layout of the acquired property and its subsequent additions, Linda Prugh adds, There were only two houses already on the property: the Inn, built in the 1840, and a cottage, subsequently enlarged and named the Little Cottage. . . By 1894, four buildings had been added to Frank Leggett’s property at Ridgely. The main building, Ridgely Manor, was built as his residence. . . Also built, were the Casino, a playhouse, complete with bowling alleys and an adjoining grass tennis court, the stable, with a five room apartment on the second floor and a four room apartment on the ground floor, and the ten-bedroom Big Cottage. . .6

While commenting on Ridgely, Frances, daughter of Frank and Betty Leggett, wrote T h e

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afterwards, ‘The site was chosen for its views, and nothing then [in 1890s] impeded the vistas of mountains—to the north the blue Catskills, to the south the rugged Shawangunks.’7 This time Maud Stumm, along with some other guests, was accommodated at the village of Stone Ridge, situated around a mile from the Manor.

Swami Vivekananda (sitting) along with others at Ridgley Manor

Maud Stumm’s presence at the port, more so when we consider the physical state in which the Swami was at that point of time, becomes more significant. Readers acquainted with the Life are well aware of how Miss Josephine Macleod took every possible care of Vivekananda during his mortal days; and, furthermore, when he left his worn out human frame, she took his mission to every possible corner of the globe till the very end of her own life. And it was Miss Macleod who was almost behind everything that went before the Swami’s arrival in New York. Therefore, Miss Stumm’s having had the task of receiving the not so well Swami, is more than indicative of her reliability and closeness to Miss Macleod.

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Besides, Miss Stumm’s exquisitely worded sketch of the Swami during one of his majestically spiritual phase has immortalized her in Vivekananda literature. The immense importance of her reminiscence, apart from its unmistakable sincerity, depth and brilliance, has also become singularly important because following those remarkable days at Ridgely, Swamiji hardly had remained more than two and half years in the earth. And he was more than aware of his fast receding worldly days. Long after she had received Vivekananda at the port, Maud, giving away her initial experience of that day, would later write, ‘He was tired and ill-looking’. And we know that she hardly had exaggerated. But this was not the first time that Maud saw the Swami; they had met earlier, but such details may wait for the time being. For even more than a hundred years since their mutually pleasing acquaintance, we hardly know anything about this remarkable lady. And time has long become overdue that we make some sincere efforts in this regard.

Society of American Artistes was established with the help of the League in 1889, and the League had constructed a permanent building at 215 West 57th Street at New York. Since 1892 the Art Students League has been functioning at the same building. As to its present activities, it is said that, ‘The Art

2 It was in 1866, near Cleveland (Cuyahoga), Ohio, that a girl child was born to Frank A. and Lucy Stumm. She was named Maud. Her early education began at the Cleveland public schools. But, presumably, to accede to her aptitude, Maud was allowed to pursue art. The beginning was at the Cleveland Art Club, where she was attached from 1884 to 1888. Afterwards her stint began with the New York Art Students League, an exceptional institution even in those days. Dissatisfied with the New York art schools, a group of art students had founded the Art Students League of New York in 1875. It had its start in ‘a small 4th-floor loft in downtown Manhattan at the corner of 5th Avenue and 16 th Street.’ 8 Afterwards, the

Students League continues to operate today in the same manner it always has: as a set of independent studios, run by individual instructors who have complete autonomy and creative control in the classroom, without any interference from higher administration.’9 During my research I could learn from the Arts Students League, that there Maud Stumm had attended classes on four occasions. The first was in December 1886, followed by in February-May 1890. Later she again was with the League during March–May 1892, and subsequently, in February- March 1920-21. The same source further informed that ‘Her residences, while a student with them, were listed as 27 North Washington Square and 63 East 55th St.’

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During Maud’s days at the Arts Students League, she had been taught by Kenyon Cox (1856–1919), and Siddons Mowbray (18581928). Mowbray in later years was best known for his decorative work. In 1891 he became a full member of the National Academy of Design. In 1903 Mowbray became the Director of the American Academy in Rome. 10 As regards Kenyon Cox, his biography has it that, ‘In the first two decades of this century Kenyon Cox was among the best known cultural figures in the United States. This reputation rested on his activities as a painter and critic. . . Cox’s murals and easel pictures brought him reputation in the art world. . . but his public stature rested chiefly on his criticism.’11 What followed in the same biography had, perhaps, greater bearing on his pupil we are focused to, ‘Cox and his peers had returned from Paris in the 1870s with a sense that their generation would produce art that was technically better, intellectually broader, and less parochial than that of their predecessors.

They were interested in depicting current life in an intimate and vigorous manner that employed skilled drawing and rich coloration. They were certain that a revitalized American art could both become a major national school and enrich the world tradition. Cox retained a lifelong belief in the future of American art, provided that it was thoughtful, expertly painted, and projected overtones of idealism, whatever its subject or style. He wanted art to become a major and accepted part of life, and for the artist to become a protagonist in the development of American culture.’12 However, in later years Maud Stumm became known as a portrait, figure and stilllife painter. Says Biographical Dictionary, During the early 1890s, her [Maud Stumm] water colors were shown at the Art Institute of Chicago, the National Academy of Design, and the Boston Art Club. After studies in Paris in the mid-1890s, she returned to New York, where she designed illustrations for books, magazines, and calendars, until 1909 or later.13 (To be continued. . .)

References 1.

2. 3.

5. 6. 7. 8. 9.

Letters of Sister Nivedita – Edited by Prof. Sankari Prasad Basu (Nababharat Publishers, Calcutta, April 1982), Vol. I, p. 114. Late And Soon, by Frances Leggett (Houghton Mifflin Company, Boston, 1968), p. 115. The Life of Swami Vivekananda – By His Eastern and Western Disciples (Advaita Ashrama, Kolkata, July 2006), Vol. II, p. 482. Swami Vivekananda in the West: New Discoveries – By Marie Louise Burke (Advaita Ashrama, Kolkata), Vol. 3 (2000) p. 384, Vol. 5 (1998) p.110 Josephine Macleod And Vivekananda’s Mission, Linda Prugh (Sri Ramakrishna Math, Chennai), p. 20. Ibid., Pp.20-21. Late And Soon, p. 83. www.theartstory.org/school-art-studentsleague.htm > accessed 20 January 2011. www.theartstory.org/school-art-studentsleague.htm > accessed 20 January 2011. T h e

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10. http://kr.blog.yahoo.com/minium3926/ 893433.html > accessed 20 January 2011. 11. Kenyon Cox: 1856 – 1919: A Life in American Art, By Howard Wayne Morgan (The Kent State University Press, 1994, Kent, Ohio and London, England), page ix, Available at -: http:// www.questia.com/PM.qst?a=o&d=24648653 > accessed 21 January 2011. 12. Kenyon Cox: 1856 – 1919: page x, Available at -: http://www.questia.com/PM.qst?a=o&d= 24648653 > accessed 21 January 2011. 13. Artistes in Ohio, 1787 – 1900: A Biographical Dictionary – Compiled and edited by Mary Sayre Haverstock, Jeannette Mahoney Vance and Brian L. Meggitt (The Kent State University Press, 2000, Kent, Ohio), page 841, Available at: http:// books.google.co.in/books?id=ZdICm_ W8xKwC&pg=PA841&lpg=PA841&dq#v= onepage&q&f=false > accessed 21 January 2011.

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Western Ghats Shrines in Karnataka —A Pilgrimage ‘ATMASHRADDHA’

(Continued from the November 2011 issue. . .) We left Sringeri early in the morning for Kollur on our way to the temple of Udupi.

It took us some 45 minutes to reach Agumbe. We halted at the Agumbe village market for a while, and in the midst of light drizzle, sipped hot coffee from one of the village stalls. There was thick mist on the road and though we wondered about the safety of travelling in such a situation, we continued our journey. There was continuous drizzle all through the way.

Agumbe Ghat Passing through the green paddy fields and verdant roads, we headed to Kollur via the well-known Agumbe Ghat—a hilly village reputed for receiving heavy rainfall. Agumbe receives the second highest annual rainfall in India, next only to Cherrapunji (or the nearby Mawsynram). It receives a mean annual rainfall of 7,640 millimetres (301 inches). Often called as the ‘Cherrapunji of the South’, Agumbe is also the home of the Agumbe Rainforest Research Station, the only permanent rainforest research station in India. Agumbe forest abounds in many waterfalls, and is known for the presence of a large number of King Cobras as well as numerous medicinal plants. The mountains are rich with iron The road leading to Sita Nadi—near Agumbe Ghat and manganese deposits. The road was steep and there were many From Agumbe’s famous sunset point hair-pin bends before we could reach the which receives lot of visitors, one can see, on foothills on the other side. It is called Sita Nadi, a clear day, the setting of sun on Arabian Sea named after a small river with that name. though the sea is at quite a distance. The author is a monk of the Ramakrishna Order. T h e

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Maharishi who prayed to Divine Mother for The Temple of Mookambika at Kollur deliverance. Adi Shakti responded to his After nearly three hours of pleasant fervent prayers and vanquished demon Kaumtravel from Agumbe through the winding asura or Mookasura (the asura who became a roads of Western Ghats, we reached Kollur, a mooka or dumb). At Kola Maharshi’s prayer, small township known for its ancient temple the Divine Mother agreed to stay at Kollur as of Mookambika. Devi Mookambika (‘the mother who vanquiKollur, named after the sage Kola, is shed demon mooka’) and be worshipped by regarded as one of the seven Muktisthala (holy devotees. places where one gets mukti or liberation) in Thus the place, earlier known as Mahathe Karnataka region of Parashurama Kshetra ranyapura or the Great Forest, came be to be —the land salvaged from sea by the sage called Kolapura or Kollur. Parashurama. Surrounded by thick evergreen Later, in the ninth century, Adi Shankaraforest and a few small villages, with areca-nut charya is believed to have meditated at the gardens, Kollur is a quintessential western ghat nearby Kodachadri hill where he had a vision village/township. The Kodachadri peak along of Mookambika Devi. The Devi asked him to with other peaks of Western Ghats make a ask for a boon. The Acharya expressed his wish beautiful view from the temple. to install Her in Kerala for worship and She Dedicated to Mookambika Devi, the temple at Kollur, is one the most revered pilgrimage centers for people in Karnataka and in Kerala. Located in the picturesque surroundings on the banks of the river Sauparnika and the lush green Kodachadri hill, the temple attracts millions of pilgrims every year. According to legend, Kola Maharishi, who was engaged in penance here, was disturbed by a demon named Kaumasura who was also engaged in doing penance to please Lord Shiva, to get a boon from Him. To An artist’s visual about Adi Shankaracharya leading Mookambika Devi prevent the demon from agreed. She, however, kept a condition that fulfilling his evil desire, the Divine Mother he should lead Her to the proposed place of (Adi Shakti) made him dumb (mooka) and worship and that while She will follow him, when the Lord appeared before him, he could not ask for anything. Thereupon he got he should not look back until he reaches his destination. While walking, as if to test the enraged and soon began troubling Kola T h e

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Acharya, the Mother deliberately paused for a while, and when he did not hear the sound of

Entrance to the Mookambika temple

Motherâ&#x20AC;&#x2122;s anklets, he turned around to ascertain whether She was still coming. The Devi then stopped there and asked him to install Her image (vigraha) right there. Hence it is believed that the original place of the Goddess is on top of Kodachadri Peak (3880') and as, for the commoners, it was a tedious journey to trek to Kodachadri, Adi Shankaracharya brought Her image at Mookambika temple at Kollur and consecrated it there. After parking our vehicle, where we left our upper garments (in conformity with the local custom followed by all male devotees going to temple) and wrapped in chaddars, we walked toward the temple for some 200 plus metres. With a number of small shops selling flowers, incense sticks, Bhajan CDs, photographs and other assorted items located around it, a high wall, with a large entrance, surrounds the temple. As it is a rainfed area, the temple and other buildings have sloping roofs. T h e

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An elephant, manned by a mahout, stood near the entrance of the eastern Gopuram, moving and waving its brightly decorated trunk. Many devotees bowed before it, held a coin which the elephant deftly grabbed in its trunk and blessed the devotee with his trunk. The elephant and the devotees, both, seemed to enjoy it! The temple is a neat place, and one sees much orderliness there. A singlestorey structure, rectangular in shape, with low roof and many lamps fixed on its walls, the temple is set in a traditional Kerala style temple architecture. The temple has a gold plated crest and copper roofs and a tall flagpost and a lamp-post in front. The place was, as it were, swathed in peace and sanctity. As we queued up for the darshan, a kindly priest waved us to come forward and stand near the platform outside the altarâ&#x20AC;&#x201D;an honour offered by the temple authorities to certain guest-devotees to the temple. We offered our respects to the Divine Mother. Though there is an image of the Mookambika Devi, the actual deity is in the form of JyotirLinga incorporating both Shiva and Shakti (i.e., a line of gold divides the Shiva Linga, one part representing Shiva and the other, Shakti). After killing the Mookasura, the Divine Mother merged in this Shivalinga which is believed to be a svayambhu (made by Nature). The Goddess is worshipped as Devi Saraswati in the morning, as Devi Lakshmi at noon and Devi Durga in the evening. The Panchaloha image (an alloy of five metals) of the Goddess is installed on a Srichakra which was consecrated by Adi

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Shankaracharya himself. In the temple, there are many images carved on stone and worshippedâ&#x20AC;&#x201D;such as Ganesha, Subrahmanya, Naga, Mahishasura Mardini and the goddesses mentioned in Devi Mahatmyam. One of the priests suggested that we visit the underground cave behind the temple where Adi Shankaracharya is believed to have meditated. We followed him and he took us near a closed door which was part of mantapas along the temple wall. He obtained the key and let us in. We climbed down the lowroofed steps, and found ourselves facing a small room-like place, lit with dim light of a bulb over an image of Adi Shankara placed over a small stone altar. We sat there in silence, trying to recall the visit of the great Acharya, who though an Advaitin par excellence, understood the need of worship of God with form as a means for self-purification, leading to Self-realization. We were told that the temple has a vast collection of jewels received as gifts of acknowledgement from devotees, from kings, ministers, and commoners alike, whose wishes

Devotees in the temple courtyard

have been fulfilled by the blessings of the Goddess Mookambika. The kings of Vijaya Nagara Empire gifted the facial mask of Goddess Mookambika, made of gold. The temple celebrates many puja festivals throughout the year. There is a Sri Mookambika Ashtakam mentioned in the Skanda Purana and the place itself is mentioned in the Puranic literature. As we came out of the temple, we saw a tributary of Souparnika River flowing by, at a distance. We learnt the river is connected with Garuda, the divine bird of Lord Vishnu. The legend says that Suparna (Garuda) did penance on the banks of this river praying to

A panoramic view of the Mookambika temple T h e

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the Goddess for the abatement of his mother Vinutha’s sorrows. When the Goddess appeared before him, he prayed that the river be henceforth known after him, Suparna, and therefore came to be called as Souparnika. At the location where he is said to have sat in penance, there is a small cave known as ‘Garuda’s Cave’. Though a bath in the Souparnika river is considered sacred, we could not bathe due to paucity of time. The river, flowing as it is through medicinally rich forest, is believed to cure many ailments of those who bath in it.

A panoramic view of the Kodachadri hills

A Visit to Kudajadri As stated above, the temple of Mookambika was originally located at the hilltop of Kodachadri hills. We thus decided to pay a quick visit to it at the hilltop. Moola Mookambika temple at Kodachadri It took nearly an It was a breathtaking scene at the top, hour and half of uphill drive from the temple however. We felt as if we had reached the to the hill top. And what a tedious drive it clouds with many low-floating clouds coming was! We had a lifetime experience while in and going out of the thickets and bushes of driving up the hill. The road was indeed bad, the mountain. The mountain is covered with broken and slushy. There were more potholes Shola forests which are the lifeline of streams than plain surfaces. In some places the steep and rivers originating from the hills. (Plants climb led to our vehicle becoming tilted in Shola forests are neither shrubs nor big trees, precariously! The hills are located at an altitude but medium sized green plants with tough of 1343 metres above sea level. T h e

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trunks, that withstand strong winds that lash the mountain sides continuously. The speedy winds that lash the mountains during monsoon can easily uproot bigger trees but do no harm to Shola forest. Shola forest also shelter different types of reptiles, birds, insects and vertebrates. The flora and fauna of Shola forest is unique.) The hill of Kudajagiri or Kudajadri (in Malayalam, ‘umbrella mountain’—koda, umbrella, and giri or adri, mountain). A place in the Kudajagiri hill is called Ambavanam and Chitramoolam where Adi Shankaracharya is believed to have meditated. One has to trek a tiresome and difficult terrain to reach there. We satisfied ourselves with visiting other two important spots connected with Adi Shankara. The hill road ended at a concrete travellers’ bungalow built by the Public Works Department of the Government of Karnataka. Quite close to it is the small hut-like structure housing Mookambika Devi’s image called mula vigraha or the original image of the Devi. The place was silent, wet and serene. Except for the family of the priest who lived in a house nearby, there was no one in the vicinity. On hearing of our arrival, the priest came and opened the ‘temple’ for us. We offered our respects and chanted verses from the Devi Mahatmyam before proceeding to the second place of our interest on the hills. A visit to the Mookambika Devi Temple is incomplete without visiting Sarvajna Peetha at Kudajadri—the spot where Adi Shankaracharya is believed to have meditated after becoming ‘all-knowing’. A mantapa, with Adi Shankara’s image, marks the place. Located on the peak of the hill, one has to trek for two kms through a beaten track passing through bushes and small valleys to reach it. At times, the trek seemed too slippery and risky but by Divine Grace, nothing untoward happened. T h e

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The stone mantapa at the top of Kodachadri hills

The image of Adi Shankaracharya inside the mantapa

Finally we reached at the Sarvajna Peetha. The temple as such is not more than a room measuring less than 7’ x 7’, standing on an open rocky surface. It was a wonderful experience to be there, at the top of the hill, all alone, with no habitation for miles, besides the temple hallowed by the presence of Adi Shankaracharya. One could see many clouds

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floating over the hills, and a green cover spread over the whole hills. Soon, however, we had to start our journey back, towards Udupi. It was getting late but somehow we could drive down without any problems (‘road’ notwithstanding) and proceeded to Udupi. Towards Udupi Now we were on the plains. We crossed many backwater rivers before we could reach our destination. Filled with expectations to visit the famed temple town of Udupi, we drove through an ancient landscape and finally reached the temple. The term Udupi (also spelt as Udipi) is synonymous the temple of Lord Krishna which forms the core of the Udupi. A whole culture, cuisine especially, is built around the temple. Also known as Rajata Peetha and Shivalli (Shivabelli), it is most well known for its association with Madhvacharya, the great teacher of dvaita. Two views of the backwater rivers on the way to Udupi We first proceeded towards the Krishna Mutt, as the temple of Sri Krishna is known here. (To be continued. . .) The secret of religion is not in theories but in practice. To be good and to do good—that is the whole of religion. —Swami Vivekananda

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Rajendra Lal Deâ&#x20AC;&#x201D;Some Memoirs A.K.DEY

Prof.A.K.Dey, retired Principal of C.P. and Berar College, Nagpur, Maharashtra, is an initiated disciple of Swami Shankarananda, the seventh President of the Ramakrishna Math and Ramakrishna Mission. His father, Sri Rajendra Lal De, was a disciple of Holy Mother and had the good fortune of receiving the grace of some of the direct disciples of Sri Ramakrishna. Prof A.K.Dey, now living in Dhantoli, Nagpur, writes about his fatherâ&#x20AC;&#x2122;s sacred memoirs of Holy Mother and other direct disciples. My father, late Sri Rajendra Lal De, was a disciple of Holy Mother Sri Sarada Devi. Born in the year 1888 at Mulghar in Khulna district of East Bengal (now Bangladesh), he was the only child; he lost his parents when he was hardly eight years old. He was brought up by his uncle and aunt who loved him like their own child. He passed his Entrance Examination in the year 1906. After having served as a teacher for about a year, he joined the Bengal Nagpur Railways at Adra in West Bengal as a clerk. He was married in the year 1914. One day, as he was returning from Raghunathpur, a small town near Adra, it started raining. He was then walking across a large tract of land. Finding no other way to protect himself from rain, he took shelter under a tree. The sun had already set. While waiting for the rain to stop, he noticed in the dim light a book lying under the tree. He took it home. This was a book about Holy Mother Sri Sarada Devi. He read about Holy Mother for the first time from that book. In those days, he was passing through a difficult time. He had lost his peace of mind due to some household problem. Restless and unhappy, he was eager to get peace of mind and the book came, as if, just at the right time. He read the whole book T h e

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on that very night and the reading had a soothing effect on his troubled mind. He felt an intense desire to have the darshan of the Holy Mother.

Holy Mother Sri Sarada Devi

Some days later, he went to Belur Math and met Mahapurush Maharaj (Swami Shivananda) and Khoka Maharaj (Swami Subodhananda). He opened his heart to them and expressed his desire to have initiation [mantra diksha]. They advised him to go to Jayrambati where the Holy Mother was staying. As per their advice, he soon went to Jayrambati. Reaching there he anxiously asked a devotee

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whether it would be possible for him to have the darshan of the Holy Mother. The said devotee felt sympathy for him and helped him to have the darshan of the Holy Mother. When my father found himself in the divine presence of Holy Mother, he felt as if his own long lost mother was sitting before him. All his hesitations disappeared and he felt quite free to talk to her. His joy knew no bounds when Holy Mother agreed to initiate him. After receiving the initiation from Holy Mother, he returned home with a cheerful mind. Sitting in the shrine of his house, he would practise Japam of the mantra which he had received from the Holy Mother. He would pray and worship daily in the morning and the evening. He had a desire to offer payasam (sweet rice-porridge) to Sri Ramakrishna, but he was told by some one that being a Kayastha [ie. Non-Brahmin] he was not eligible to offer cooked food to Sri Ramakrishna. So during his next visit to Holy Mother he asked her whether being a Kayastha he could offer cooked food to Sri Ramakrishna. Holy Mother replied that he being a child of Sri Ramakrishna he had every right to offer cooked food to him. She further said that Sri Ramakrishna would gladly accept the food offered to him with devotion. About a year or two after my father’s initiation, my mother received initiation from Holy Mother in a dream. During his next visit to Jayrambati, my father told Holy Mother about my mother’s divine dream. Hearing this she said that my mother should regularly practise, both in the morning and evening, Japa with the mantra she had received in her dream. Accordingly, my mother began practising Japam twice a day with great devotion. She would also read Sri Sri Ramakrishna Kathamrita [The Gospel of Sri Ramakrishna], the Ramayana, the Mahabharata and other holy books. T h e

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Rajendra Lal De

My parents were thus living a pious, contented and peaceful life. But with the arrival of my maternal grandmother, who had come to stay in her daughter’s house, the atmosphere of the house was spoiled. She would often interfere with the family affairs and dictate her daughter and son-in-law. A man of strong personality, my father would refuse to be dictated by her. As a result, his relation with his mother-in-law became strained and the atmosphere in the house became tense. My mother was a tender-hearted woman. So all this had an adverse effect on her mind. One day fed up with the mother-inlaw’s interference and overbearing nature, my father sternly asked her to leave his house. Angry and insulted, my grandmother left the house forever. My mother was shocked and dismayed. This shocking incident led her to the brink of mental breakdown. She could not concentrate her mind on the day-to-day duties. After some days she stopped taking bath, cooking food, practising Japa, even looking after her eldest

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child who was a toddler then. Sitting alone in a corner, she would utter meaningless words. My father was shocked to notice the signs of insanity in her. He was bewildered and confused. At this critical time his friends stood by him. As advised by them, he arranged for her treatment. Though under medical treatment for quite a long time, there was no marked improvement in her behaviour. So my father went to Jayrambati and told everything to Holy Mother. She felt sad for my mother and asked my father to fetch her to Jayrambati and assured him that she would become normal again. After some days my father started for Jayrambati along with my mother. But because of flood in the Amodar river they could not reach Jayrambati. After some days when my father found time to make a visit to Jayrambati, he came to know that Holy Mother was in Kolkata and she was confined to bed. During that period my father had met Mahapurush Maharaj who felt very sad to hear about my mother and said, ‘We will pray to Sri Ramakrishna for her recovery so that she could live a normal life.’ Though my mother could not be taken to Holy Mother, there was gradual improvement in her mental health, and within a couple of years she got rid of her mental illness and became almost normal. What the expert doctor’s treatment could not do was done by the blessings of Holy Mother, by the grace of Sri Ramakrishna and also by the prayer of Mahapurush Maharaj who was full of affection for her. She lived a normal life till her death at the age of seventy-two. She became calm and quiet and spent her days doing her daily duties silently, practising Japa, offering worship and serving with devotion the monks and devotees who visited our house. Her face reflected her inner peace and serenity. T h e

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It was perhaps in 1922 my father was transferred to Khurda Road Junction in Orissa. The monks of Ramakrishna Order used to get down at Khurda Road Station for taking a train to Puri, and during the waiting period they would visit our house which was adjacent to the station. My parents would feel blessed to have an opportunity to serve them. My mother used to cook various delicacies for the monks. Khoka Maharaj used to praise her cooking profusely. We can find my father’s meeting with Mahapurush Maharaj at Khurda railway station in the book Sri Ma Darshan,

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On 5 May 1926, Wednesday, Swami Shivananda went to Puri with all others by train. From the

Swami Shivananda railway station he came to Jagannath temple by a car at around 7 in the morning. In the evening at 6.30, Swami Shivananda boarded the train Kalikata Express for Bhuvaneshwar. On the way at Khurda railway station, a devotee named Rajen (Rajendralal De), who was a railway employee, came to meet him. He was talking very joyfully and enquiring about the welfare of the devotees. When the devotee told about the bad health of his wife, Swami Shivananda became compassionate like a mother and consoled him. J A N U A R Y

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He said, ‘The nature of the world (samsara) is like this, pray to Sri Ramakrishna, he will remove your sorrows’. Then he himself became introvert as if praying to Sri Ramakrishna for devotees’ welfare.

In 1930 my father was transferred back to Adra Junction Station. There he was known to quite a large number of people who loved and respected him. Here he used to celebrate the birth anniversary of Sri Ramakrishna on quite a large scale with help of local devotees. On these occasions a large number of poor and needy people were given feast and clothes. A large number of devotees from nearby towns and villages would attend the celebrations. For three days, there used to be evening congregations which would be quite well attended. Every year some monk from the Belur Math used to grace the occasion as the Chief Guest. The speakers on these occasions included well-known litterateur S.Wajed Ali, Prof. Binoy Kumar Sarkar, Principal Dr. Brown, Justice Naki Imam and others. The tradition of celebrating the birth anniversaries of Sri Ramakrishna, Holy Mother and Swami Vivekananda continues at Adra even today. My father was intimately known to many monastic disciples of Holy Mother, among whom mention may be made of Swamis Parameshwarananda (Kishori Maharaj) and Tapananda. Kishori Maharaj used to visit our house very often. Swami Tapananda was a good singer and composer of Bhajans. Holy Mother was fond of his songs. He served many direct disciples of Sri Ramakrishna.

A couple of years before his retirement, my father lost his eldest son who died of typhoid. The whole house was drowned in sorrow. Receiving the sad news Kishori Maharaj came to our house all the way from Jayrambati. My parents found solace in his holy company. One day, during the mourning period, he was performing vesper service in the evening in our family shrine. While waving the lamp his uttaria [the cloth used to cover the chest and shoulders] suddenly caught fire which was quickly put off. Later he asked my father whether his deceased son was initiated. Receiving his answer in the negative, he advised my father to get all his remaining sons initiated from Belur Math as early as possible. According to his advice, my father arranged for initiation of we three brothers. After retirement my father settled with his family at Purulia in West Bengal. Here also he used to celebrate the birth anniversaries of Sri Ramakrishna and Holy Mother every year as long as he was alive. On these occasions about five hundred poor beggars, many of whom were afflicted with leprosy, were fed to their heart’s content. In the evening there used to be singing of devotional songs and discourses on the life and teachings of Sri Ramakrishna and Holy Mother. Throughout his life my father followed the path shown by Sri Ramakrishna and Holy Mother. He was not a man of means, but he tried to serve the poor and the needy with whatever means he had. He passed away in the year 1960 at the age of seventy-two.

Bibliography 1. 2. 3.

Sri Sri Mayer Katha (Bengali), published by Udbodhan Karyalay, Kolkata (Old edition) Sri Sri Sarada Devi (Bengali) by Brahmachari Akshaychaitanya. p.83 Rail Karmir Smriti Katha (Bengali) by Parimal Dey T h e

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4. 5.

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Published by Kulish, Alipore Road, Kolkata - 27 Sri M Darshan (Bengali), by Swami Nityatmananda, Sri M. Trust, ChandigarVol-15, Pp.165-172 Shivananda Patrasangraha (Bengali), Ramakrishna Math, Barasat, West Bengal, p.185 J A N U A R Y

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

14 The Boy Jatila Let me tell you the story of a boy named Jatila. He used to walk to school through the woods, and the journey frightened him; One day he told his mother of his fear. She replied: ‘Why should you be afraid? Call Madhusudana.’ ‘Mother,’ asked the boy, ‘who is Madhusudana?’ The mother said, ‘He is your Elder Brother.’ One day after this, when the boy again felt afraid in the woods, he cried out, ‘O Brother Madhusudana!’ But there was no response. He began to weep aloud: ‘Where are You, Brother Madhusudana? Come to me. I am afraid.’ Then God could no longer stay away. He appeared before the boy and said: ‘Here I am. Why are you frightened?’ And so, saying He took the boy out of the woods and showed him the way to school. When He took leave of the boy, God said: ‘I will come whenever you call Me. Do not be afraid.’ One must have this faith of a child, this yearning. (p.338 ) Boy Feeding God A brahmin used to worship his Family Deity daily with food offerings. One day he had to go away on business. As he was about to leave the house, he said to his young son:

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‘Give the offering to the Deity today. See that God is fed.’ The boy offered food in the shrine, but the image remained silent on the altar. It would neither talk nor eat. The boy waited a long time, but still the image did not move. But the boy firmly believed that God would come down from His throne, sit on the floor, and partake of the food. Again and again he prayed to the Deity, saying: ‘O Lord, come down and eat the food. It is already very late. I cannot sit here any longer.’ But the image did not utter a word. The boy burst into tears and cried: ‘O Lord, my father asked me to feed You. Why won’t You come down? Why won’t You eat from my hands?’ The boy wept for some time with a longing soul. At last the Deity, smiling, came down from the altar and sat before the meal and ate it. After feeding the Deity, the boy came out of the shrine room. His relatives said: ‘The worship is over. Now bring away the offering.’ ‘Yes,’ said the boy, ‘the worship is over. But God has eaten everything.’ ‘How is that?’ asked the relatives. The boy replied innocently, ‘Why, God has eaten the food.’ They entered the shrine and were speechless with wonder to see that the Deity had really eaten every bit of the offering. (p.338)

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Unpublished Letters of Swami Turiyananda1 The Shanti Ashrama2 The 9th May 1902 My dear Shanti I have received a letter from Swami Saradananda by the last mail. Swamiji was very ill in the monastery. But he has been doing better and I trust is all right now. May Mother keep him Shanti yet for some time for the good of many. The world does not produce such souls often and by mercy [?]. His coming to Japan has evidently been postponed. I have been asked to go back to India. S. Saradananda has written to Dr.Logan also at the request of the Swamiji to see that I start allright. I have not heard from Dr.Logan yet but hope to do so soon. I have heard from S.Abhedananda too. He wishes me to go back rather than suffer here this way. I feel in the same way under the circumstances. So will get ready by and by. If Mother wills it so I shall see you all again Shanti. But whether we meet in the physical plane or not certainly Mother has united us in the higher where we know no separation. Let Motherâ&#x20AC;&#x2122;s will be done. You need not be anxious for money Shanti. It is already there. One friend has offered to pay the passage. I shall write to you again as it develops. Remember me kindly to all the kind and dear friends there and give them my best wishes and love. With best wishes and love as ever. I am Yours in the Mother Turiyananda

The Shanti Ashrama The 28th May 1902. My dear Shanti, I have received your two very kind letters. The Vedanta Society of San Francisco has arranged for my passage to India at the direction of Swamiji. The 6th of June has been fixed

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the date for my departure. Doctor Logan will come to the Ashrama and take me to the city. Everything is going smooth so far. I am very sorry I shall not see you nor can I make any reply to your last letter in a definite way. I shall speak about it to Swamiji when I see him. In the meantime if you think it best you can live in the Ashrama with Gurudasa3 and go on practising meditation etc. Gurudasa will be delighted to have you here I am sure. You need not despair Shanti at my going. The Mother is within you and I know you belong to Mother. Sannyas or no sannyasa wherever you will be you will be doing Mother’s work. Only you need, as you yourself have so beautifully expressed it in your letter “the final death of the little self.” Pray for it Shanti from the bottom of your heart making your heart and tongue one and Mother will grant it. I may pray for you Shanti if you want me to. But for the present I must bid you goodbye. Kindly remember me to all the friends who have been so good and kind to me. I shall remember them all with grateful and loving heart so long as the memory endures. Wishing you all well. With love to Curria[?] Helen and all as ever I am Yours in the Mother Turiyananda

The Shanti Ashrama The 30th May 1902 My dear Shajee I received your very kind letter duly. I am sorry I could not write to you earlier. I have been suffering from nervous prostrates since a length of time. Now I am feeling better. I need a change very badly. I have been asked by Swamiji to go back to India as I have not been keeping well in this country. I leave here on the 6th of June if every thing goes well here. I hope to see you [once?] again before long. Kindly convey [my?] very best wishes and love to all the friends there. May Sri Guru Maharaj keep you all under his guidance and care always is the sincere prayer of Yours ever well wisher Turiyananda

References:

1. A direct disciple of Sri Ramakrishna 2. In U.S.A. 3. Later, Swami Atulananda

Courtesy: Ramakrishna Museum, Belur Math T h e

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Diverse Shades of Karma Yoga HASMUKH ADHIA

A Universal Order The question ‘What is Karma Yoga?’ appears simple but it is the most difficult thing to understand. Is doing ‘work without selfish desire’ (niskama karma) the only meaning of Karma Yoga? If it were so, then how many people in this world can follow the path of Karma Yoga? Without expecting some reward of the work (karma) done, how can one survive in this life? What, then, is the practical meaning of the philosophy of Karma Yoga in life? Karma Yoga can be interpreted as an attitude towards doing an action, big or small. Karma Yoga is a way of conducting our activities. It is all about learning to remove our obsession with results and instead becoming focused on the work on hand. The fruits of any Karma are bound to come whether you want them or not. It is as certain as the principle of ‘every action always has its own reaction’. The universal order of actionreaction is so perfect in this matter that there is no mistake in that. Therefore, there is no need to worry about the result at all. Six Aspects of Karma Yoga If one analyses the concept of Karma Yoga as given in Bhagvad Gita, one can clearly see that there are at least six things which, if followed fully in any activity, can make any Karma into a Karma Yoga. These six can be listed as follows.

1. Following the code of conduct of the society i.e. avoiding nishiddha (prohibited) karma. 2. Doing any given work most efficiently and without neglect (pramada). 3. Focusing only on the present duty, without being apprehensive about results. 4. Accepting the result, whether good or bad, of our efforts as the prasad [grace] of God. 5. Not having ego or doer-ship in case the results achieved are superior. 6. Sharing the fruits of karma with others in the society. But does that mean that if any one of these is absent, one cannot do Karma Yoga? Not really so. Karma Yoga may be done while following only one or more of these. The bare minimum thing to follow is the first of these six things i.e., one should not transgress the boundaries of Dharma while doing any karma, which means one should not violate the code of conduct of the society. Shades/Levels of Karma Yoga Now, having ensured this code of conduct, one can dwell on different shades the term Karma Yoga can take for different people. Here are some examples: 1. A person gets profit out of whatever business he is doing, but shares a part of it with deprived sections of people.

Dr Hasmukh Adhia is an officer of the Indian Administrative Services in Gujarat. The author is grateful to his spiritual mentor Swami Visharadananda Saraswati of Srirangapatnam for his guidance in writing this article. T h e

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2. A person works in an organization free of charge as a service, but expects the organization to give him minimum facilities such as house or food, etc. 3. A person works in a service organization without taking any facility of reward. (This is better as compared to second example) 4. A person works in an organization but only in the area of his expertise e.g., a doctor gives his service as a doctor. 5. A person is willing to work in a service organization in any position irrespective of his qualification i.e., he may be a doctor but he is willing to work as an ordinary reception clerk. (This is better than the fourth example) 6. A person may work in a voluntary organization but wants to be recognized as a selfless worker. 7. A person wants to work in an organization/within a family setting but wants to remain completely anonymous. (This is better than the sixth example) As seen from the examples given above, each one of them is practising some form of Karma Yoga, but the shades of understanding are different. The last one is the best one. If one follows all the six dimensions of Karma Yoga, one can indeed excel in Karma Yoga. But even if one follows one or two or three, one can still be doing Karma Yoga, though one is not doing the best. The Karma Yoga, thus, has scope for every one. The level of doer-ship (kartrutva) and enjoyer-ship

(bhoktrutva) that really binds one, also decides the shade or level of Karma Yoga one is doing. A person may think ‘I do’ while doing Karma Yoga or he may think ‘I am only an instrument of God’. Just as in a business, a person may think (1) I am the sole owner, or (2) I am one of the partners, or (3) I am only a junior partner, or (4) I am only a servant, or (5) I am a mere instrument. What attitude one has decides the level of doership or absence of it that one feels. Similarly, one can have different levels of bhokrutva (enjoyer-ship) in any activity. For example, a person can say, (1) I alone will decide as per my choice what is to be cooked every day for everyone, or (2) I should also be consulted but others’ views can also be taken about their food preference, or (3) I will take whatever others decide to make.

The third is an example of a lesser sense of enjoyer-ship than the second or the first one. Conclusion Karma Yoga is the art of doing action in a right way. It aims at making us free from all bondages. The more the sense of doer-ship or enjoyer-ship one has, the lesser one stands in the ladder of Karma Yoga.

We must do the work and find out the motive power that prompts us; and, almost without exception, in the first years, we shall find that our motives are always selfish; but gradually this selfishness will melt by persistence, till at last will come the times when we shall be able to do really unselfish work. We may all hope that some day or other, as we struggle through the paths of life, there will come a time when we shall become perfectly unselfish; and the moment we attain to that, all our powers will be concentrated, and the knowledge which is ours will be manifest. —Swami Vivekananda, CW, 1: 34-35 T h e

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Swami Prameyanandaji Maharaj is No More With deep sorrow we record the passing away of Srimat Swami Prameyanandaji (Ramgopal Maharaj), one of the Vice-Presidents of Ramakrishna Math & Ramakrishna Mission, at Ramakrishna Mission Seva Pratishthan Hospital, Kolkata, on 20 October 2011 at about 8:25 am. He was 79. The Swami had been keeping tolerably well for the last few months, though he suffered occasionally from hypoaexemia (low level of oxygen in blood). On 9 October, just two days after Vijaya Dashami, he was admitted to Seva Pratishthan on account of a marked fall of oxygen level in blood. On 17 October his health condition became critical and he was put on ventilator support. His condition continued to be grim and the sad end came on 20 October morning. His body was brought to Belur Math in the afternoon and was kept for darshan of devotees from 3.30 pm. The body was cremated at Belur Math on 21.10.11 at about 12.30 pm. Swami Prameyanandaji was born in April 1933 at Dhakadakshin in Sylhet district (now in Bangladesh). An initiated disciple of Swami Shankaranandaji Maharaj, he joined the Order at Karimganj (Assam) centre in 1951, and had Sannyasa from his guru in 1961. Just after joining the Order, he participated in our relief and rehabilitation project at Cachar (Assam) from May 1951 to August 1953. Thereafter, he was posted to Shillong centre where he continued till 1960. During 1960-1961 he served at our Tamluk ashrama for a few months. After that, he served Swami Yatishwaranandaji Maharaj at Belur Math for two months. In June 1961, he was posted to the Headquarters Office at Belur Math. Having served there till February 1966, he was appointed Secretary of Swami Vireswaranandaji Maharaj, the then President of the Ramakrishna Order. He served Revered Maharaj for 19 long years in that capacity. After the Mahasamadhi of Swami Vireswaranandaji Maharaj, he was made Editor of Udbodhan, the Bengali journal of the Order. In April 1987, he was appointed a Trustee of Ramakrishna Math and a Member of the Governing Body of Ramakrishna Mission and, in September of the same year, he was made Manager of Belur Math. In March 1997, he was elected Treasurer of the twin organizations. Having served in these capacities for many years, he was elected VicePresident of the Ramakrishna Order in February 2009, which office he held till the end. During his spiritual ministry, he blessed many devotees with Mantra Diksha (spiritual initiation) in West Bengal, Assam, Tripura, Meghalaya and Bangladesh. He also visited at different times Russia, USA, Canada, Mauritius, Brazil, Argentina, Uruguay and various countries of Europe. Revered Maharaj has two books to his credit: T h e

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Sevadarshe Ramakrishnananda (life of Swami Ramakrishnananda) and Puja Vijnana (the science of ritualistic worship). His sad demise is a great loss to the Organization and creates a void difficult to fill up. Â&#x2020; Durga Puja Celebrated Durga Puja was celebrated at Belur Math from 3 to 6 October 2011 with due solemnity. The weather was fine on all the four days, and thousands of devotees attended the Puja to receive the blessings of the Divine Mother. The Kumari Puja performed on 4 October drew huge crowds, and the Sandhi Puja on that evening was also attended by many devotees. Sri M K Narayanan, Governor of West Bengal, attended the evening Arati of the Divine Mother on Navami Day. This year, besides Doordarshan Kolkata, Doordarshan India also telecast live the Puja at different times on all the days. Cooked Prasad was served to about 49,000 devotees on Ashtami day and to more than one lakh devotees during the four days. Durga Puja (in image) was celebrated at the following 24 centres: Antpur, Asansol, Barasat, Contai, Cooch Behar, Dhaleswar (under Agartala), Ghatshila, Guwahati, Jalpaiguri, Jamshedpur, Jayrambati, Kamarpukur, Karimganj, Lucknow, Malda, Medinipur, Mumbai, Patna, Port Blair, Rahara, Sheila (under Cherrapunji), Shillong, Silchar and Varanasi Advaita Ashrama. At Shillong Ashrama, Sri R S Mooshahary, Governor of Meghalaya; Sri Bindu M Lanong, Deputy Chief Minister of Meghalaya, and several other dignitaries attended Durga Puja celebration. Durga Puja (in image) was performed at our centres in Durban (South Africa), Geneva (Switzerland), Mauritius and Toronto (Canada), and the following nine centres in Bangladesh: Baliati, Barisal, Chittagong, Comilla, Dhaka, Dinajpur, Habiganj, Narayanganj and Sylhet. At Dhaka centre, Ms Sheikh Hasina, Prime Minister of Bangladesh; Mr Shamsul Haq Tuku, State Minister for Home Affairs; Mr Ahad AN Sarkar, State Minister for Sports; Mr Sadeque Hossain Khoka, Forthcoming Birthday Celebrations (January to March 2012) Swami Turiyananda 8 January Swami Vivekananda 15 January Swami Brahmananda 25 January Swami Trigunatitananda 27 January Swami Adbhutananda 7 February Swami Yogananda 11 March

Sri Ramakrishna 23 February

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Dhaka City Corporation Mayor; Mr Suranjit Sengupta, Presidium Member, Bangladesh Awami League, and several other distinguished persons attended the Durga Puja celebration. Commemoration of the 175th Birth Anniversary of Sri Ramakrishna The following centres celebrated the 175th birth anniversary of Sri Ramakrishna. (Main programmes conducted by them are given against their names.) Bangalore: Devotional songs and discourses on 22 and 23 October; about 3000 persons attended; Chandigarh: Talk on the life and teachings of Sri Ramakrishna at Patiala on 13 October, which was attended by about 100 persons; Lucknow: Musical performance on 1 October; Raipur: Spiritual retreat on 2 October in which 120 devotees participated; Taki: Devotees’ convention on 16 October in which about 200 devotees participated; Thiruvananthapuram: Daylong Japa-yajna on 5 October, reading from The Gospel of Sri Ramakrishna on 6 October from morning to evening, discourses on the Bhagavata from 8 to 15 October, and devotees’ convention on 15 and 16 October; Vijayawada: Four quarterly three-day residential spiritual retreats during the year. Allahabad: A week-long celebration from 5 to 11 November with symposiums and cultural programmes; Chandigarh: Quiz competitions on the life and teachings of Sri Ramakrishna in 13 schools of Pinjore and Kalka, Haryana, in which 950 students participated, and a public meeting and a spiritual retreat in Chandigarh Ashrama in the month of November; Chennai Mission Ashrama: Teachers’ Convention on 12 November in which 170 teachers participated; Jamshedpur: Spiritual retreat on 23 October in which 275 devotees took part; Kadapa: Public meeting, devotional music and release of a Telugu version of the Bengali film Bhagavan Sri Ramakrishna on 6 November; spiritual retreat from 5 to 7 November in which 60 devotees participated; Ramharipur: Devotees’ Convention at Durgapur city on 6 November in which about 2500 devotees participated; Sikra-Kulingram: Devotees’ Convention on 20 November in which about 400 devotees took part. Moscow (Russia): A public meeting at the Indian Embassy in Moscow, on 3 November, which was presided over by the Indian Ambassador to Russia and addressed by Padmashree Dr B Rybakov and others. Vivek Express in Haryana, Punjab and Chandigarh The Vivek Express, Exhibition Train by the Indian Railways to commemorate the 150th Birth Anniversary of Swami Vivekananda, was in Punjab, Haryana and Chandigarh from 23 October to 16 November, 2011. The Vivek Express was in the following places (the approximate number of people visited are given in bracket): Panipat (6000), Ambala Cantt (3000), Chandigrah (4000), Kalka, Patiala, Ludhiana (7500), and Amritsar (4500). At all these places the exhibition was inaugurated by eminent people who included government officials, directors, Members of Parliament and Minister. While members of the Vivekananda Seva Samiti, Kurukshetra and Panipat, and the children of Saint Vivekananda Millennium School took part in organizing the events at their respective places, people from all sections Mayor of Chandigarh Municipality inaugurating of society, including students of schools and colleges, Vivek Express at Chandigarh universities, professionals and household people visited the exhibition. Ramakrishna Mission Ashrama, Chandigarh, put up a book stall at Panipat, Ambala, Chandigarh, Kalka and Patiala stations. The Vivekananda Study Circle, Ludhiana and Amritsar, put up stalls at these two stations. In all books worth around 2 lakhs were sold. T h e

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Youth Leadership Award The Vivekananda Institute of Human Excellence, Ramakrishna Math, Hyderabad organized a Swami Vivekananda Youth Leadership Award event titled Yuva Sangharsh-2011 as part of the 150th birth anniversary celebrations of Swami Vivekananda between 30th July and 23rd October 2011. Unlike a typical student-competition, the event was marked by examination of young participants' leadership qualities through the help of various ways including their response to challenging situations. The OUTSTANDING LEADER AWARD was presented to 2 students: Mr Vikram Krishna and Ms. Saumya Cheeda, both of Bharatiya Vidya Bhavan Public School, Jubilee Hills, Hyderabad.

Viveka Prabha Conference in Mysore A conference of volunteers engaged in collecting subscribers for ‘Viveka Prabha’, the Kannada magazine published from Mysore Ashrama was organised from 10-12 October, 2011 in Mysore. About 500 enthusiastic devotees and wellwishers participated in this. The programme included Guided Meditation, class on worship, Bhajans, lectures on the Holy-trio, classical music performance, exposition of Mahabharata etc. The participants wholeheartedly resolved to increase the circulation of the magazine and thereby help in spreading of noble values across Karnataka State. General News Sri Ashok Gehlot, Chief Minister of Rajasthan, laid the foundation stone for the proposed Vivekananda Museum at Khetri centre on 4 October. On 9 October, Viveknagar (Tripura) centre organized a blood donation camp, which was inaugurated by Sri Manik Sarkar, Chief Minister of Tripura. Fifty-two persons donated blood in the camp. Swami Smarananandaji inaugurated the newly built scholars’ house / monks’ quarters at Jammu Ashrama on 22 October. A student of our Kalady school has been awarded Dr Ambedkar Foundation Merit Award for securing the second rank among the tribal students in Kerala in Secondary Examination 2010 conducted by the Kerala Board of Secondary Education. The award carries a sum of Rs. 50,000 and a certificate of merit. The Class-IX student of Deoghar Vidyapith, who stood first at the State Level Science Seminar Contest 2011, secured the second position at the National Level Science Seminar Contest organized by the National Council of Science Museums at New Delhi on 30 September. Chennai Math has launched a website <www.vivekanandahouse.org> which provides information about Vivekanandar Illam (Vivekananda House) and is optimized for mobile devices. The General Secretary, Swami Prabhanandaji, inaugurated the newly constructed extension to dispensary building at Bankura centre on 7 November. Narainpur centre conducted a four-day sports meet from 9 to 12 November in which 1850 students from 43 schools participated. Sri Kedar Kashyap, Minister for Tribal Development, Government of Chhattisgarh, inaugurated the meet. Sri Jayaram Ramesh, Union Minister for Rural Development, visited Narainpur centre on 10 November. Narainpur centre organized the concluding phase of its Silver Jubilee celebration from 25 to 27 November. Sri Shekhar Dutt, Governor of Chhattisgarh, inaugurated the function and released the commemorative

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volume. Dr Raman Singh, Chief Minister of Chhattisgarh, and several other distinguished persons addressed the various meetings held on this occasion. The newly built extension to the girls’ hostel building at Narainpur was inaugurated on 27 November. A student of Purulia Vidyapith, who secured the third position in the Delhi-based International Mathematics Olympiad Test, has received the prestigious ‘Bihar Gaurav Award’ from the Chief Minister of Bihar. The award comprises a citation and a sum of Rs. 50,000/-. As part of the annual public celebrations of Ganeshotsav, held in September 2011, Dagdusheth Halwai Ganapati Temple, the well-known Ganesh temple in Pune, designed its pandal on the lines of Sri Ramakrishna temple at Belur Math. The monks from the Pune centre of Ramakrishna Math took part in the inauguration ceremony. The event, as always, attracted lakhs of devotees and visitors from different part of Maharashtra and neighbhouring states. Shown here is a view of the Pandal at night>> Relief Work: A Brief Report as on 1 December 2011 1. Earthquake Relief: West Bengal: In the wake of the devastating earthquake on 18 September, hundreds of people lost their lives while many suffered the loss of property in Sikkim, West Bengal and other surrounding states. Our Saradapitha centre distributed the following items among 122 affected families in 6 villages of Kurseong, Kalimpong, Debagram Fulbari and Siliguri areas in West Bengal from 22 September to 11 October: 1470 kg rice, 294 kg dal (lentils), 162 kg sugar, 40 kg mustard oil, 1.5 kg milk powder, 50 packets of biscuits and 720 one-litre water bottles. 2. Flood Relief: (a) West Bengal: Continuing its flood relief operations, our Sikra Kulingram centre further distributed 250 kg chira, 1450 saris, 200 dhotis, 1250 lungis, 1250 blankets, 125 kg bleaching powder and 1100 kg lime among the victims in Charghat, Gobardanga and Saguna blocks of North 24Parganas district. Saradapitha centre distributed 1000 blankets to flood-affected people of Amta-ll and Bagnan blocks in Howrah district. (b) Uttar Pradesh: Our Lucknow centre distributed clothing to 221 children in the flood-affected areas near Ayodhya in the month of October. 3. Fire Relief: (a) West Bengal: Our Sarisha centre distributed 8 saris, 8 dhotis, 9 uttariyas, 5 mosquito-nets, 19 towels, 8 mats, 8 blankets and 8 plastic sheets to 5 families whose houses had been gutted by fire in Chakmanik village of South 24-Parganas district. Saradapitha centre handed over 30 sets of school benches, 5 sets of chairs & tables, 10 fans and 1 computer to a school at Banipur in Howrah district which had been destroyed by fire. (b) Odisha: Our Puri Mission centre served cooked food (rice and dalma) for 5 days and distributed the following items to 11 families whose houses had been destroyed by fire in Old Sadar Thana Road and Kacheri Road areas in Puri town: 11 blankets, 12 saris, 15 dhotis, 11 towels, 11 mosquito-nets, 15 sets of garments, 11 mats and 11 sets of utensils (each set containing 1 bucket, 1 degchi, 1 karai, 1 ladle, 2 plates, 2 bowls, 2 spoons and 2 tumblers). 4. Distress Relief: The following centres distributed various items, shown in brackets, to needy people: Belgharia (1006 saris, 709 dhotis, 221 lungis, 805 shirts, 805 pants, 969 frocks, 158 sets of salwar & kamij, 20 woollen garments, 36 water bottles, 51 kg chira, 20 kg chhatu, 10 kg biscuits, 763 kg soap); Cooch Behar (371 saris, 37 dhotis and 4 lungis), Jalpaiguri (500 saris), Limbdi (food items to 704 poor families). 5. Winter Relief: 311 blankets were distributed through the following centres to poor people: Cooch Behar - 270, Khetri - 41. T h e

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For review in THE VEDANTA KESARI, publishers need to send us two copies of their latest publication.

ADVAITA THE TRUTH NON-DUALITY

Compiled by Andre van den Brink Published by Epighaph, A Division of Monkfish Book Publishing Company, Rhinebeck, New York. 2009, Paperback, Pp.98. $12.50. Copies available from Andre van den Brink, Laan 207, 2512 DS, The Hague, Netherlands, e-mail: a.v.d.brink@freeler.nl ‘The truth is completely unified knowledge.’ This is how this small but very interesting book begins. It is a collection of extracts from the notes taken by the celebrated author Paul Brunton, while listening to Sri Subramanya Iyer, an authority on Advaita Vedanta in a bygone age. Though we fail to see rigorous logical coherence in the text, still it can be a useful introduction to the tenets of Advaita Vedanta, especially for those who are not yet acquainted with classical works. Sri Iyer studied Vedanta under Swami Satchidananda Shivanubhava Narasimha Bharati, well-known pontiff of the Sringeri Math. In 1932, he commenced teaching of Vedantic ideas to a small group of aspirants in Mysore at the request of Sri Krishnaraja Wodeyar IV, the then Maharaja of Mysore. Here he would train scholars, in particular many monks of the Ramakrishna Order into the intricacies of Vedanta philosophy. One of his students was an Englishman, Paul Brunton, who travelled all over India in search of spiritual truth. Brunton was attracted to the great erudition of Sri V Subramanya Iyer and the present volume owes its origin to the notes taken by him. The book is divided into 12 sections, each devoted to a particular theme of Advaita. The first T h e

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chapter deals with the essential characteristic of philosophy being an art as well as science in enquiring into truth. The second chapter deals with the means and methods of inquiry into the truth, the two general features of such an enquiry in Vedanta being generalization and verification. This enquiry demands correct and definite understanding of meaning of important words like Reality, Truth, Consciousness, Ego, and in tune with the Vedantic tradition. Advaita does not deny the existence of the world. It only asks of what substance can the world be? The answer lies in ‘Brahman’, the absolute essence of all existence. What prevents us from seeing the world as Brahman or Atman (Self)? Erroneous thinking, caused by illusion. The last two sections of the book deal with Advaita in practice and qualities of a Jnani, the knower of truth. It is not enough to grasp the intellectual truth of non-duality. We should be able to correlate all our experiences to the consciousness of Brahman or Atman and this requires strenuous practice of Yoga, the discipline through which one has to pass, in order to cleanse the mind. The person who achieves success on this path is a man of enlightenment, a Jnani. He knows that the reality is himself, that the world which is seen is only an appearance. In him we will find absolute harmony between thought and action. Though the book gives an exposition of some of the basic tenets of Advaita Vedanta, it is not free from some disputed views such as identifying mind with the seer or the self (p.47) and the opinion that says, ‘deep sleep is simply having no ideas. . . It is given by nature to show how in Jnana the whole universe goes back into you as an idea’ (p.61). But such ambiguities do not take away the immense spiritual benefit one gets by studying this book. _________________________________ SWAMI VIRESHANANDA,

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DAILY INSPIRATION By J.P.Vaswani Published by Gita Publishing House,10, Sadhu Vaswani Path, Pune - 411 001. Paperback, Pp.132, Rs.75/This attractively got up pocket sized edition presenting 365 noble thoughts of Dada Vaswani will deflect minds from feelings of despair and reveal the inherent strength of men and women, young and old, regardless of their religious beliefs. Dada Vaswani reminds us that humanity has conquered the external forces but not the ego. One should have faith, give up fear and stop complaining. God grants ‘what we need, not what we want’. The guru has a very prominent role in shaping our minds and therefore, finding the guru is the ‘greatest discovery’. These thoughts will eliminate negative attitudes and promote understanding of the purpose of life and, like the ‘Great Sayings’ of Ramakrishna, are worth reading, not once but many times. ______________________________ P. S. SUNDARAM, CHENNAI

GEMS FROM THE OCEAN DEVOTIONAL HINDU THOUGHT

By V.Krishnamurthy Published by Readworthy Publications (P) Ltd. A-18 Mohan Garden, Near Nawada Metro Station, New Delhi - 110 059. 2011, paperback, Pp.366, Rs.399. Sri V. Krishna Murthy is a mathematician with an impressive record of teaching and research in prestigious institutions in India and abroad. He has authored several books on Hinduism and this book under review is the second under the series Traditional Hindu Thought. As may be surmised from the plan of this book the series is a commendable attempt to acquaint the general T h e

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reader with Hindu religious texts with copious quotations from original texts. The present volume consists of a wide range of selections from both Sanskrit and vernacular texts such as Srimad Bhagavatam, Naryaneeyam, Ramayanas of Valmiki, Kambar, and Tulasidas, works of Tamil saint-poets of both the Vaishnava and Shaiva schools and many others. Erudite though he is, he does not overawe the reader with his vast erudition; instead he takes the average reader through the great expanse of Hindu religious poetry with the only desire to share with all the spiritual and aesthetic experience he had enjoyed. His style is conversational and there is nothing that puts you off even when he handles an abstruse passage like the Shruti Gita from the Bhagavatam. His method is to freely translate verses from the original and comment upon it drawing parallels from a wide range of Sanskrit and veranacular texts. The first chapter is a comparative study of Sundara Kanda of the Ramayana in Valmiki, Kambar and Tulsidas. The second chapter covers selections from Srimad Bhagavata which apart from hymns of Dhruva and Prahlada and the Rasalila chapters , includes Shruti Gita and Kapilopadesha. The third chapter contains selections from Narayaneeyam, Soundarya Lahari and an assortment of other hymns including the works of Nayanmars and Alwars. The chapter begins with a short discourse on Bhakti and prayer. The fourth and concluding chapter titled the Guru begins with a section on devotion to the guru and followed by Dakshinamurthy Stotram in its entirety and short sketches of great masters of the Hindu tradition acquainting readers with their devotional works also. The chapter also includes the whole of a discourse on Shraddha by the late Sankaracharya of Kanchi Sri Sri Chandrasekharendra Saraswathy translated from original Tamil. The last but one section is on the author’s late father Sri R. Visvanatha Sastry who was a learned exponent of Advaita Vedanta as well as Puranas. He has left twenty-nine Sanskrit manuscripts ‘expounding the Advaita school of thinking and its symbiosis with Bhakti’, as the son aptly puts it. What is most impressive is the way he gave up his body like a true jnani as graphically described by the author quoting from the leaves of his diary.

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The author is an adherent of the monistic school of Vedanta, but he has no sectarian narrowness and the great exponents of the Bhakti schools also receive reverential treatment in the book. The book is, as Sri Ramakrishna would put it, ‘fried cheese soaked in treacle’ and Sri Vi Krishnamurthy is no dry jnani. _______________________ M. C. RAMANARAYANAN, KERALA

THE HIDDEN WISDOM GODDESS

OF THE

By Devadatta Kali Published by Motilal Banarsidass Publishers Private Limited, 41, UA Bungalow Road, Jawahar Nagar, Delhi - 110 007. 2010, paperback, Pp. 244+ ix, Rs. 295. Suratha the demoralized king who lost his kingdom to his enemies and was betrayed by his trusted men, and Samadhi, the disillusioned merchant who was disowned by his own kith and kin but who was still attached to them, meet Sri Medhas the seer in a forest hermitage who imparts to them the higher knowledge emanating from the Divine Mother’s battles with the gruesome demons —Madhu Kaitabha, Mahishasura, Shumbha Nishumbha and other asuras. Medhas shows the king that though he had enormous power over other people, he had little power over himself. The wise guru enlightens his royal disciple that the Divine Mother ‘has become everything and abides in all things as consciousness and power’ [p.95]. ‘In the embodied state we are separated from our true fullness, our infinite being by the limiting power of maya’ [p.95]. The king is made to understand that the Mother is the supreme deluder and the supreme knowledge that dispels all delusions. ‘She is the Saviour and the Remover of the bondage, in the words of Sri Ramakrishna. The compassionate guru then turns to the woebegone Samadhi and points out to him that since the Mother abides in all things in the form of power, he must use that power to overcome his feeling of smallness that makes him miserable. Medhas teaches him his divinity. He tells him that knowledge of the Self endows him with greater power than all the earthly possessions. T h e

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The battles fought by the Devi are our own internal conflicts which our infinite consciousness. In other words, Devi Herself fights against our inner demons—our ego,our attachments, our pettiness. The story of the Devi Mahatmyam may be a myth but myths do not say what happened but what are, as the Greek philosopher would say. After a severe penance and meditation for three years, Suratha prays to the Mother for the restoration of his kingdom which is granted to him. But Samadhi wants only liberation from ‘samsara’ which the gracious Mother confers on him. This book is an imaginative reconstruction of the Devi Mahatmyam. Devadatta Kali [David Nelson] is an initiated disciple of Swami Prabhavananda’s spiritual grandson of Sri Ramakrishna’. He rightly calls the book ‘an extended meditation in the form of a novel’. The reader cannot say where the narrative ends and philosophical speculation begins. The book appeals to a sensitive reader as a beautiful work of art also. The story handles many literary devices like description, suggestion, anticipation, retrospection, characterization and so on. In the first chapter, Suratha’s internal disturbance makes him oblivious of the external quietude while in the fifth chapter, he is full of peace unmindful of the rumbling thunder which hints at his spiritual progress. The Kadamba tree which witnesses the despair of the afflicted returns in the final chapter as a witness to their transformation. Nature is the fourth character in the novel—eerie, stormy fascinating and serene, reflecting the human mood. The reader would not be able to say whether he likes the book for the enchanting manner in which the Mother’s lila is unfolded or for the effortless ease with which the philosophical content is discussed. The abstract of all the twenty chapters and the glossary of the philosophical terms add value to the book. The front cover is adorned with the Divine Mother’s picture. __________________________ K. PANCHAPAGESAN, CHENNAI

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Mystery of Man and Universe By Neduntheru S. Kannan Published by Srinivasa Educational and Social Trust. 2010, paperback, Pp.575, Rs.600. US$ 50 J A N U A R Y

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(Copies available from 30 (old no.7), Third Main Road, Kottur Gardens, Chennai 600 085.) Science and Religion have always remained the two domains of human interest. Are they mutually compatible? The present work under review, coming from the pen of a highly reputed mathematician, Prof. Neduntheru Kannan who is also a great Vedantin, examines this issue in a very pragmatic, interesting and thought -provoking manner. Simply stated, science discovers the principles upon which the universe operates. It does not construct them. It cannot ignore them either. Nobody has the ability to legislate how the world operates, based on religious or political beliefs. Spirituality to many is the essence of the formula, I am one with God or I am God. The problem that divides and sends whole nations to despair is undoubtedly, the concept of God. Who is the God that is Supreme? Is He my God or your God? Is he Vishnu or Siva or Allah or Christ? These kinds of religious debates and discussions are unfortunately unending. It is worth remembering in this context, that Swami Vivekananda propagated the concept of Universal Religion declaring that all religions are right, leading the ardent follower, to the same goal. Many people mistakenly suppose that one cannot be moral without religious foundations. This is a false supposition, for, ever since Renaissance, the secularization of morality and the realization of naturalistic values continue quite independently of religious commandments. This precisely defines the position of the atheist. It will probably swerve many believers who have faith-based reasons to adhere to their own traditional faith. Coming to facts, no aspect of human activity is now left out by scientists. But they agree that they know only 1/7th of the matter contained in the universe. The remaining 6/7th of the matter in the universe which is not fully understood is called by the scientists, dark matter. They also believe that all this matter makes up less than a third of the total universe. In other words, 70% of the universe is made up of dark energy, the incomprehensible T h e

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energy. We know for instance, that the Universe started with a Big Bang but none can precisely say what caused this Big Bang. We know that Black Holes exist in space but we do not know what these holes are made of. There are truths which cannot be comprehended by human knowledge. It is good to have a scientific temper but science has its own limitations. Our enquiries of Truth, about the universe in which we are living, the place of man in it, his ultimate goal and the means of attaining it are the fundamental issues tackled in Vedanta. The world within is vaster and more mysterious than the world without. The author, endowed with profound knowledge of various sciences and with the right kind of scientific temper, has established, in a very convincing manner that but for the Grace of God earned through the path of absolute self-surrender, the life of man in this world is empty and meaningless. The great truths arrived at by scientists take us only to one level of understanding, but can never make us realize the ultimate secret of Creation since it comes under the realm of the Vedanta. The declaration of the Mundaka Upanishad Yamevaisha vrunute tena labhyah (III.2.3) provides the correct answer. The ultimate truth cannot be comprehended by any amount of intellectualization or ratiocination; without the Grace of God, none can successfully probe the mystery of life. The learned author, who is well-trained in the Srivaishnava tradition and who has learnt the subtle secrets of the system at the feet many saints and scholars of great repute, with a special and justified fascination for the postRamanuja polymath Sri Vedanta Desika, has done a commendable job in highlighting the mystery of man and the universe in the present work. He has already endeared himself to the world of scholars and laymen alike, through his interesting monograph, Divine Sovereignty and Our Freedom, In the work under review, the text proper contains twelve chapters (p.258 to 450). The preliminary matter includes forewords from many saints and scholars (p.6-66). The Prologue, a veritable mine of information runs from p. 67 to p. 257. The Epilogue (p.451-457) and the three Appendixes which include a Glossary (p. 458-575) enhance the value of this book. This book is a welcome addition to the vast literature available on Srivaishnava religion and philosophy. _________________________ M. NARASIMHACHARY, CHENNAI

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The Gita in Rhymed English Verse By Sibaprasad Dutta. Published by Nanda Chowdhuri, 395, Ramakrishna Palli, Sonarpur, Kolkata - 700 150. 2008, Hardback, Pp.360 + ix, Rs.495, US$ 60, Stereling pound 40. The Bhagavadgita is perhaps the most popular of the Vedic scriptural literature. Ever since it was taught by Sri Krishna to Arjuna on the field of the Mahabharata war, it has captured the imagination of millions of people around the world. There is a large number of translations of this scripture available today in all Indian languages. It has been translated into many foreign languages too, testifying to its popularity. The first English translation of this book was by Charles Wilkins, who was an officer under the second Governor General of the East India Company, Warren Hastings, sometime towards the end of the eighteenth century. This was published in London, and soon traveled to Europe and USA. Traditional commentaries by Adi Shankara, Sri Ramanuja and Sri Madhva on the Gita have leaned more towards Self-Realization through renunciation. Some of the modern commentaries have laid stress on Karma Yoga and Bhakti Yoga, to suit the temperament of modern man. The first translation of the Gita in English in a verse form was the famous The Song of the Lord by Sir Edward Arnold. This translation, along with its companion volume The Light of Asia (based on the life of the Buddha) gained instant popularity and was instrumental in attracting a large number of English-speaking public to a deeper study of the text. The book under review is a similar attempt to present the translation of the original Sanskrit

text into English in a versified form. In the Preface itself, the author, Sibaprasad Dutta, justifies this attempt in an interesting manner. It is the practice to memorize the Sanskrit verses and to recite them in a musical way. This is possible because the versus are in a poetical form with a nice cadence. Such a thing is not possible with a prose passage. Similarly, if the translation is also in the form of poetry it should be possible to memorize it and also recite it musically. This also helps the reader remember the message of the Gita and aids him to put it in practice easily. Each chapter commences with a prologue giving a brief review of what the chapter is all about. This is followed by a systematic translation of each verse. From the second chapter onwards, the author explains the message of the chapter not only in the context of the verses it contains, but also by quoting relevant verses from other chapters. This is a great service he has rendered to those readers who are approaching the Gita for the first time. Newcomers face the problem that the text of the Gita appears to them to be disjointed, jumping from topic to topic in a way that appears random. Many of them even develop an impression that many verses are later interpolations. This attempt by the author of linking each chapter with other chapters goes a long way in dispelling such wrong notions. Another added feature of the book is the way the original verses have been presented. For the comfort of the reader, the conjunctions of words have been split, indicating the individual words. This helps those readers, who have a nodding acquaintance with Sanskrit, to recite the verses easily. Needless to say, The Gita in Rhymed English Verse is a valuable addition to the available literature on the Gita. The language of the book is simple and easy to follow. The author should be commended for this unique attempt. It is hoped that students of the Gita, who are beginners, will make use of this book and greatly benefit by it. ______________________________ NVC SWAMY, BANGALORE

Every soul is potentially Divine. Realize your own divinity, then you will realise that all souls are Divine. A cloud obscures the sun. We say, ‘There is no sun.’ But the sun always shines. So the cloud of ignorance makes us believe that we are weak human beings. But the sun of Atman is always shining. Remove the cloud of ignorance and the Atman will reveal itself in your heart. When you realize that, then you are a man. Otherwise you are not different from beasts. —Swami Turiyananda T h e

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The Vedanta Kesari Library Scheme Continued from page 4 5077. 5078. 5079. 5080. 5081. 5082. 5083. 5084. 5085. 5086. 5087. 5088. 5089. 5090. 5091. 5092. 5093. 5094. 5095. 5096. 5097. 5098. 5099. 5100. 5101. 5102. 5103. 5104. 5105. 5106. 5107. 5108. 5109. 5110. 5111. 5112. 5113. 5114. 5115. 5116. 5117. 5118. 5119. 5120. 5121. 5122.

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

Harur Muthu College, Harur, Dharmapuri Dist., T.N. - 636 903 Mahendra Engineering College, Namakkal Dist., T.N. - 637 503 Sri Sarada Niketan College, Karaikudi TK., T.N. - 630 301 Seethalakshmi College, Pallathur, Sivagangai Dist., T.N. - 630 107 Adhiyamman College, Hosur, Krishnagiri Dist., T.N. - 635 125 Kirupananda Variyar College, Ariyanoor, Salem Dist., T.N. - 636 308 P.G. Arts College, Periyampalli, Dharmapuri - 636 701 Thiruvallur Arts College, Rasipuram, Namakkal Dist., T.N. - 637 401 Chikkaiah Naicker College, Veerappan Chatram, Erode, T.N. - 638 009 Maharaj Womens College, Erode Road, Perundurai, T.N. - 638 052 The Karur Polytechnic College, Athur Post, Karur, T.N. - 639 002 Govt. College, Coimbatore, T.N. - 641 001 Govt. Law College, Race Cource Road, Coimbatore, T.N. - 641 018 S.N.R. sons college, Avarampalayam, Coimbatore, T.N. - 641 016 Sree Aman Arts & Science College, Erode, T.N. - 638 011 Karuppannan Mariappan College, Erode, T.N. - 638 105 Govt Arts College, Thanthonimalai, Karur, T.N. - 639 005 Karpagam Arts & Science College, Coimbatore, T.N. - 641 021 Govt Law College, Coimbatore, T.N. - 641 001 Shankara Science & Commerce College, Coimbatore, T.N. - 641 035 The Ayurveda College, Pathanjalipuri, Coimbatore, T.N. - 641 108 Lakshmi Narain Visalakshi College, Coimbatore,, T.N. - 641 201 L.R.G. Govt. Arts college, Tiruppur, Coimbatore, T.N. - 641 604 Vidyasagar College , Coimbatore, T.N. - 642 126 Sri Giridharan Raghavan, Maharastra - 421 501 Sri K. Madhava Murthy, Andhra Pradesh - 500 020 Rathanavel Subramanian College , Coimbatore, T.N. - 641 402 Kovai Kalaimagal College, Coimbatore, T.N. - 641 109 Sri Saraswathi Thiyagaraja College, Coimbatore, T.N. - 642 107 Providence College, Coonoor, Nilgiris Dist, T.N. - 643 104 S.G.B Model High School, Hyderabad, 500 045 Sri Rathna Clinics, Hyderabad, A.P 500 067 Sri Ramakrishna Seva Samithi, Adilabad, A.P 504 001 Sri Asim Kumar Chakraborty, Paschim Midnapore. W.B 721 102 Sri R.V.S.S. Prasad, Hyderabad, A.P 500076 Sri Ramachandra Hridaya, A.P 524 0048 Sri Balaji Polytechnic College, Chennai, T.N - 600 048 Chennai National College, Avadi. Chennai, T.N - 600 119 Loganatha Narayanaswami Govt College, Ponneri, T.N - 601 204 Sree Balaji College of Nursing, Chennai, T.N - 601 302 Jaya College of Para Medical, Tiruvallur Dist, T.N - 602 024 Dhanalakshmi college of Engg, Chennai, T.N - 600 048 M.A Chidambaram College of Nursing, Chennai , T.N - 600 113 Sridevi College, Ponneri, T.N - 601 204 Bharani Swathi College, Medavakkam, Chennai, T.N - 601 302 Jaya Engg College, Thiruninravur, T.N - 602 024

T h e 5123. 5124. 5125. 5126. 5127. 5128. 5129. 5130. 5131. 5132. 5133. 5134. 5135. 5136. 5137. 5138. 5139. 5140. 5141. 5142. 5143. 5144. 5145. 5146. 5147. 5148. 5149. 5150. 5151. 5152. 5153. 5154. 5155. 5156. 5157.

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Dharma Medical College , Kancheepuram, T.N - 602 105 Rajalakshmi College, Kancheepuram, T.N - 602 105 Adhiparasakthi College, Kancheepuram, T.N - 603 319 Vignesh College, Tiruvannamalai, T.N - 606 603 Raja Muthiah Dental College, Chidambaram, T.N - 608 002 Ramaswamy Tamil College, Karaikudi, T.N - 623 001 G.T.N Arts College, Dindigal, T.N - 624 004 Dhanalakshmi College, Mahabalipuram, T.N - 603 104 Arignar Anna College, Tiruvannamalai, T.N - 604 407 K.P College of Pharmacy, Tiruvannamalai, T.N - 606 601 Sri Sankara College, Trichy, T.N - 620 009 Raja Dorai College, Sivagangai, T.N - 623 560 Arulmigu Palani Andavar College, T.N - 624 602 Madurai medical College, Maduari, T.N - 625 001 K.L Narayanaswamy College, Madurai T.N - 625 009 Theni Kammavar Sangam College, Theni Dist, T.N - 625 534 Nadar Saraswathi College, Theni, T.N - 625 531 Sankaralingam College, Thiruthangal, T.N - 626 130 S.Chattantha Karayalar College, Thirunelveli,. T.N - 627 804 E.M Gopala College, Madurai, T.N - 625 014 SACS-M.A.V.M.M College, Madurai Dist, T.N - 625 301 Homeopathic College, Maduari Dist, T.N - 625 706 V.V Vanniaperumal College, Virudhunagar, T.N - 626 001 Govt College of Engg, Tirunelveli, T.N - 627 007 S.A Raja College of Pharmacy, Tirunelveli, T.N - 627 116 Rajas Dental College, Tirunelveli District, T.N- 627 118 Govt Polytechnic College, T.N- 628 008 Sri Ramakrishna Yoga & Naturopathy College, Kanyakurari, T.N- 629 161 Saraswathi Velu College, Walaja Tk, T.N- 631 102 Pallavan Pharmacy College, Tiruvannamalai, T.N - 631 702 G.G.R College of Engg, Vellore, T.N - 632 009 Indian Engg College, Tirunelveli dist, T.N - 627 116 A.T.S.V.S College, Kanyakurari, T.N- 629 171 Meenakshi College, Sivaganga Dist, T.N- 630 611 Sri Sankara College, Kanchipuram, T.N- 631 561 To be continued . . .

India’s Timeless Wisdom

_ÝXmo dX{V {dîUm` Yramo dX{V {dîUdo& C^`moü \$b§ Vwë`§ ^mdJ«mhr OZmX©Z…&& A dullard says, ‘O Lord.’ A wise man says ‘O Lord’. Both get the same result for God looks at one’s inner feelings (bhava) and responds. —Traditional Saying

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SRI RAMAKRISHNA MATH MYLAPORE, CHENNAI-600004 PHONE: (044) 24621110 Email: mail@chennaimath.org Website: www.chennaimath.org Let Auspiciousness be Everywhere! 175TH BIRTH ANNIVERSARY CELEBRATIONS OF SRI RAMAKRISHNA 2011-12 Sri Ramakrishna Math, Chennai, (Chennai Math for short) is a spiritual centre of distinction, having been blessed by the visit of Holy Mother Sri Sarada Devi, the divine consort of Sri Ramakrishna. Swami Ramakrishnananda, one of the eminent spiritual luminaries and a direct disciple of Sri Ramakrishna, founded this Math. Several other distinguished direct disciples have hallowed the Math by their visits. Chennai Math takes pride in celebrating the 175th Birth Anniversary of Sri Ramakrishna in the year 2011-12 through various programmes. The celebrations will be culminating with spiritual and cultural programmes from 22nd to 26th February 2012 at the Chennai Math. The culmination of the 175th Birth Anniversary celebrations of Sri Ramakrishna in February 2012 also coincides with the completion of 12 years since the consecration of the Universal Temple at Chennai Math. The Universal Temple dedicated to Sri Ramakrishna and its surroundings need renovation and the 175th Birth Anniversary celebration is the ideal occasion to carry this out and re-dedicate it to Sri Ramakrishna in all its splendour and glory in February 2012. The estimated cost of the renovation which includes painting, repairing and restoration is Rs.82.00 lacs. We solicit your kind donation for carrying out the renovation work. Donations may be made by Cheque/DD in favour of ‘Sri Ramakrishna Math, Chennai’ and sent to Sri Ramakrishna Math at the address given above. Donations are eligible for tax exemption under Section 80(G) of the Indian Income Tax Act. Donations can also be made online at the website by selecting the category ‘Sri Ramakrishna 175.’ For direct transfer to Bank, please contact us for IFSC/Swift code details by email. International donations are welcome. May Sri Ramakrishna bless us all. Swami Gautamananda Adhyaksha

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Released on 18th December 2011

Digitised Archives of Brahmavadin —the first magazine started under the inspiration of Swami Vivekananda Ramakrishna Math and Ramakrishna Mission publish several journals in English and in many Indian and foreign languages. The first journal, however, published ‘under the advice and with the encouragement of Swami Vivekananda’ was the Brahmavadin, which means ‘The Messenger of Truth’. Swamiji conceived the idea of bringing out a journal when he was in America during 1893-1897, and he wrote to Alasinga Perumal, a close associate and admirer of Swamiji in Madras. Brahmavadin made its appearance in Madras on Saturday, 14 September 1895. Though it was not an official organ of the Ramakrishna Mission, it played an important role in highlighting its earliest philanthropic activities and thus contributed to the furtherance of the ideals of the Ramakrishna Movement. After the demise of Alasinga in 1909, its publication was irregular and the last issue of Brahmavadin was brought out in 1914. Soon after, the Brahmavadin’s legacy was continued by a new journal, The Vedanta Kesari, started by the Ramakrishna Math, Chennai, and has been in circulation ever since. The proposed CD will contain, for the first time, the entire collection of 19 volumes (1895 to1914) of Brahmavadin in a digitised format, with search facility indexed author-wise, title-wise, year-wise and by keywords, plus other features. A treasured collection and a researcher’s delight!

Price: Rs.300/- per CD Packing and Posting charges: Rs.60/- (within India) For order of 10 or more, packing and postage is free (For overseas orders, shipping charges vary as per destination) Draw your DD in favour of Sri Ramakrishna Math, Chennai and send to: The Manager, Sri Ramakrishna Math, Mylapore, Chennai – 600004 Website: www.chennaimath.org Email: mail@chennaimath.org YOU

CAN ALSO BOOK ONLINE

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Kala Babu Kunj A Humble Appeal Kala Babu Kunj is the ancestral house of Sri Balaram Basu, an ardent devotee of Sri Ramakrishna, in the holy land of Vrindaban. After the Mahasamadhi of Sri Ramakrishna, Holy Mother Sri Sarada Devi visited Vrindaban in September, 1886 and stayed in this house for almost a year. In later years the place was further sanctified by the second visit of Holy Mother and all other direct disciples of Sri Ramakrishna including Swami Vivekananda. In 1907, Ramakrishna Mission Sevashrama had its humble beginning in this same house. With a view to develop this sacred place into a befitting memorial, we have acquired a portion of the house and renovation work is progressing apace. We are urgently in need of Rs. 1 Crore for the completion of the project. We earnestly request all devotees and well wishers to donate generously for this sacred cause. Cheques/Drafts may please be drawn in the name of ‘Ramakrishna Mission Sevashrama, Vrindaban’ and sent to the address below. All donations are exempt from Income Tax under section 80G of the Income Tax Act, 1961. We hope to dedicate the memorial in a befitting function in September 2012 which marks the 125th Anniversary of Holy Mother’s visit to Vrindaban. Devotees are welcome to visit the site and donate any artifact or photo related to Holy Mother or Vrindaban which can be exhibited on a permanent basis at the site. As is well known, Sevashrama is running a 165-bed Charitable Hospital for the service of ‘Rogi Narayan’ since last 104 Renovation of Kala Babu Kunj under progress years. We appeal to all kind hearted persons to donate generously for this noble cause. Donations to Infrastructure Development and Corpus Fund can avail 100% tax exemption u/s 35 AC of the Income Tax Act, 1961. Donations can also be directly deposited into our AXIS Bank account (A/c No.: 9100 1001 8246 169; IFSC: UTIB0000794). Yours in Sri Ramakrishna, Swami Suprakashananda Secretary

RAMAKRISHNA MISSION SEVASHRAMA Swami Vivekananda Marg, Vrindaban, Dist. Mathura, Uttar Pradesh – 281121 Phone : 0565-2442310, Fax : 0565-2443310 E-mail: info@rkmsvrind.org Website: www.rkmsvrind.org

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Some of the recent Annual Issues of The Vedanta Kesari now available in book form:

(1999) Globalization (2002) How to Organise Life (2004) Sri Ramakrishna in Todays Violent World (2005) Channelling Youth Power (2006) No One is a Stranger (2007) Upanishads in Daily Life (2008) Gita for Everyday Living (2009) How to Shape the Personality (2010) Facets of Freedom

: : : : : : : : :

Rs.60/Rs.45/Rs.45/Rs.45/Rs.45/Rs.70/Rs.70/Rs.70/Rs.60/-

Plus postage Rs.23/- for single copy. No request for VPP entertained Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004

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RAMAKRISHNA KUTIR Bright End Corner, Almora—263 601, Uttarakhand Phone: 05962-254417, E-mail: rkutir@gmail.com, rkutir@yahoo.in

Appeal for Restoration Ramakrishna Kutir (Ashrama) at Almora, Uttarakhand, was founded in 1916 by Swami Turiyananda and Swami Shivananda (two direct disciples of Sri Ramakrishna) at the behest of Swami Vivekananda. The Almora Ashrama is a retreat centre where monks and devotees of Sri Ramakrishna come to live in its spiritual atmosphere and get peace of mind. The place is imbued with the spiritual vibrations of Swami Turiyananda’s holy and austere life. The Ashrama also conducts welfare activities for the poor hill people and needy students. Last year we distributed 5000 woollen blankets to the victims of devastating rain that hit Almora district. Unprecedented rains and cloud burst in September 2010 in Almora resulted in tremendous landslide, gorges, cracks and land-sinking of the Ashrama premises. The changed land contour has damaged the temple and other buildings. Our engineers have suggested abandoning of an old building and rebuilding of other damaged ones. Hence we appeal to all devotees and general public to extend their helping hands to restore the Ashrama buildings. The restoration of land, at least, should be completed before the next rainy season in 2012. After that we shall have to start the construction of the damaged buildings. For this entire restoration and reconstruction work, we need more than 2 Crore rupees.

Cheque/Draft may please be drawn in favour of ‘Ramakrishna Kutir, Almora’ and sent to: Ramakrishna Kutir, Bright End Corner, Almora, Pin - 263 601 (Uttarakhand). The name of the donors of 2 Lakh rupees and above will be displayed in prominent place, if he or she wishes. All donations to Ramakrishna Math are exempt from the Income Tax U/S. 80G of the I.T. Act. Swami Somadevananda Adhyaksha

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Ramakrishna Mission Ashrama Malda - 732101, West Bengal Phone: 03512-252479 Date: 12.09.2011

Appeal for the Construction of a Charitable Dispensary Dear Sir/Madam, Established 87 years ago, the Malda Ashrama of the Ramakrishna Mission is a branch of Belur Math, working for the poor and needy people in this small town of North Bengal. We serve the illiterate, ailing people, flood-draught affected people irrespective of caste, creed and religion as per the ideas and ideals of Ramakrishna-Vivekananda. We run an allopath and a homoeopath dispensary for poor slum dwellers and we have a mobile medical service for rural people. We provide free medical care to about 30,000 people. The Ashrama runs a high school (H.S+2), a kindergarten and a primary school in the Malda Town. Two rural primary schools are being run for tribal children who are first generation learners. Besides, we are also running six free coaching centres in remote village areas. We regularly distribute school uniform, dhoti, saree, blankets, food-packets, etc., to needy village people. We propose to construct a Dispensary Building to accommodate departments of Homoeopathy, Allopathy Medicine, Eye, ENT, Dental, Paediatric, Gynecology, Pathological Tests, etc. The cost of construction for the proposed building is around Rs. 60 lakhs. We request you to lend a helping hand to make this humble project a success. For donations of Rs. one lakh and more, the donorâ&#x20AC;&#x2122;s name will be displayed in a suitable place in the ground floor on marble plaque. All donations for this noble cause are exempted from Income Tax u/s 80G of Income Tax Act. 1961. A/c. payee Cheque / Draft may be drawn in favour of Ramakrishna Mission Ashrama, Malda. With namaskar,

Yours sincerely, Swami Parasharananda Secretary

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Ramakrishna Mission Sevashrama, Muzaffarpur

Swami Vivekananda Path, Bela, Muzaffarpur – 843 116, Bihar

Phone: 0621-2272127, 2272963 E-mail: rkm.muzaffarpur@gmail.com Website: www.rkmmuzaffarpur.org

On the occasion of 150th Birth Anniversary of Swami Vivekananda Very humbly requests you to contribute towards

Eye, ENT, Dental Hospital cum Diagnostic Centre For a place where health infrastructure is very poor and people are really deserving. Our Present Infrastructure : Oldest Eye Infirmary (30 Bedded) in North Bihar established in 1947, General dispensary, Dental, Homeopathy, X-Ray, Pathology etc.—all in a dilapidated condition. Our Vision: To develop a Speciality treatment in Eye, ENT and Dental,Various OPD Sections, Well equipped Clinical Lab., R & D Section, Modern Diagnostic, Paramedical Training and Doctors & Staff Quarters The cost of First Phase: Construction of Hospital Building—Rs.1.70 Crore Equipment, Maintenance, etc., Rs.80 Lakh, Permanent Fund Rs. 1 Crore Work in Progress: Foundation stone laid on 1st January, 2011 (Kalpataru Divas) Foundation work completed on June 30, 2011 Plinth level work started. But we are in dearth of funds.

Front Elevation of proposed centre

Foundation Work

Tie Beam, Columns

We appeal to our devotees, friends, well-wishers and donors to contribute for this noble work. It will be truly a palpable homage to Swami Vivekananda whose heart bled for poor humanity. With Prayers to the Holy Trio for you and yours, Swami Bhavatmananda Secretary All contribution made to our Ashrama are exempted from Income Tax u/s 80G of IT Act 1961. Any contribution can be made by Cheque/Draft in favour of ‘Ramakrishna Mission Sevashrama, Muzaffarpur.’

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Sri Ramakrishna Karnamritam A Poetical Hymn on Sri Ramakrishna in Sanskrit, By Ottur Bala Bhatta Translated by Swami Tapasyananda pages. xvii + 134, Rs. 32/Plus postage Rs.23 for a single copy. Worship of Sri Ramakrishna By Swami Hitananda, Translated by Swami Atmapriyananda pages. viii + 238, Rs. 45/Plus postage Rs.23 for a single copy. Stories of the Devotees of Lord Shiva (Illustrated) pages. 80, Rs. 90/Plus postage Rs.25 for a single copy. The Sixty-three Nayanmars—An Introduction (Illustrated) pages. iv + 50, Rs. 50/Plus postage Rs.23 for a single copy.

For Chanting Only Sanskrit original, in Devanagari script, large font-size Srimad Bhagavad Gita—Moolam pages. iv + 108, Rs. 25/Plus postage Rs.22 for a single copy. Sri Devi Mahatmyam—Parayanam pages. iv + 148, Rs. 50/Plus postage Rs.23 for a single copy. No request for VPP entertained

Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004

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New Release

Swami Adbhutananda As We Saw Him Swami Adbhutananda was a disciple of Sri Ramakrishna. Although he never underwent any formal education and did not know how to read and write, he was held in high respect for his spiritual achievements, pure life, simplicity and insights into spiritual life. This book, a translation from the original Bengali, is a charming account of Swami Adbhutanandaâ&#x20AC;&#x2122;s association with Sri Ramakrishna, Holy Mother Sri Sarada Devi, Swami Vivekananda and other disciples, as also provides intimate glimpses of his austere life, devotion to God, dispassion towards the world and intense spiritual practices. The original book was written by Chandrashekhar Chattopadhyay and the translation is by Swami Satswarupananda. A treasure-trove of spiritual insights!

Hardback Pages 464 + xvi Price: Rs. 175/+ Postage: Rs.25/- per copy No request for VPP entertained

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

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SRI RAMAKRISHNA ADVAITA ASHRAMA (HQS: Ramakrishna Math & Mission, Belur Math) P.O. Kalady, Ernakulam - 683574, Kerala Phone:0484-2462345, Cell:9447051231 E-mail:srkaadv@dataone.in

An Appeal The Ashrama has been running a free hostel for the poor, underprivileged and orphan children from classes V to X since 1936. They are provided with food, uniform, accommodation and education up to Xth Std. absolutely free of cost. They are admitted in the school managed by the Ashrama within its campus. There is an urgent need for repair and renovation of the old hostel buildings and for creating a ‘Hostel Corpus Fund’ of Rs. 2 Crores for maintaining the hostel with 100 boys smoothly in the years to come. We appeal to the generous public and well wishers to donate liberally for this most essential educational project. Donations towards the activities of the Ashrama are exempt from Income Tax under 80G. Cheques or Bank Drafts may be drawn in favour of ‘Sri Ramakrishna Advaita Ashrama, Kalady’ and sent to the above address. Donations also can be sent directly through RTGS/NEFT to our A/c No. 338602010009164 at Union Bank of India, Kalady (IFSC Code: UBIN0533866). Swami Amaleshananda

Adhyaksha

Naturopathy and Yoga Treatment-cumAwareness Camp Sri Ramakrishna Sharadashrama, Ponnampet, Coorg District, Karnataka-571276, is organizing a seven-day Naturopathy and Yoga treatment-cum-awareness Camp (residential) at the small hospital situated in its premises. The camp will be held from 11.1.2012 to 17.1.2012. In the camp the following facilities/treatments will be available: Naturopathic consultation, Hydrotherapy, Physiotherapy, Yoga Therapy, Massage Therapy, Acupuncture, Diet Therapy, Mud Therapy, Lecture/Counselling sessions and Guided Meditation. Treatment will be offered for the following ailments: Arthritis, Low back-ache, Cervical Spondylosis, Migraine, Insomnia, Stress and tension, High BP, Diabetes, Overweight, Asthma, Constipation, Allergic Rhinitis, Sinusitis, IBS and Paralysis. Interested persons can enrol in the camp. By sending registration fee Rs. 500/-, by cash or Demand Draft (drawn in favour of Sri Ramakrishna Sevashama Hospital, Ponnampet).

Dates of Future Camps: February: 25, 26, 27 and 28; March: 16, 17, 18, and 19; April: 27, 28, 29 and 30 For more details, contact: Office: 08274-249555, 249040. Dr. Hithesh: 09845395293

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NEW RELEASE Pages xiv + 69

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Bhagavad Gita for Students Here is a publication meant to help the modern students to become better students and live meaningfully. It is a topical selection of Gita verses keeping a student in mind. It is a ready-reference to know what Gita says about control of mind, overcoming anger, concentration of mind, healthy interpersonal relationships, true happiness and so on. The booklet has 12 chapters with each chapter containing only 4 verses, with translation and transliteration. Swami Vivekanandaâ&#x20AC;&#x2122;s quotes have been appropriately added at the end of each verse. A students' guidebook to self-improvement! Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004

Price: Rs. 20/- + Postage: Rs. 20/- for single copy. No request for VPP entertained

PROTECH CONSULT ANTS PVT .LTD. CONSULTANTS PVT.LTD. F We carry out feasibility studies, preparation of project reports, identification of projects, and sourcing of technology. F We Also Carry Out Basic & Detail Engineering, Procurement And Project Management Services. F Membrane cell chloralkali (caustic soda),solar salt, pure free flowing salt, bromine recovery, bromine chemicals, chlorinated solvents and other chemicals, offer process technology and engineering for the production of chlorine dioxide in association with Erco Worldwide, Canada. This process being elemental chlorine free being now preferred in pulp bleaching, engineering service for bulk drugs and speciality chemical plants. F We Take Up Design Of Chemical Plant Vessels, Heat Exchangers And Other Equipment.

Post Box No.1476, Old No. 77/1, New No. 173, TTK Road, Alwarpet, Chennai-600 018. Tel.:91-44-24990416, 24993082, Fax:91-44-24992167 E-mail: prasad@md2.vsnl.net.in ; protechconsultants@airtelmail.in Website: http://www.protechchennai.com

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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 33 Years of Service to Humanity 1979 - 2010 1. Navajeevan School & Hostel for Blind Children

– Tirupati & Orissa

2. Navajeevan Free Eye Hospital

– Tirupati

3. Navajeevan Free Home for Aged

– Tirupati, Rishikesh & Chennai

4. Navajeevan Harijan Sewa Ashram

– Kothapeta

5. Navajeevan Sharanagati Vridhashram

– Tirupati

6. Navajeevan Orphanage

– Parlaki Mudi [Orissa]

7. Navajeevan Rural Medical Centres

- Berhampur [Orissa]

8. Navajeevan Eye Care Centres

- Serango [Orissa]

9. Navajeevan Orphan Homes

- Visakha & Saluru

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. Vidyadan—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.

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

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Vol.99-01 The Vedanta Kesari (English Monthly) January 2012. Regd. with the Registrar of Newspapers for India under No.1084 / 57. POSTAL REGD. NO. TN / CH (C) / 190 / 12-14. LICENCED TO POST WPP NO. 259 / 12-14 Date of Publication: 26th 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 selfconscious activity. â&#x20AC;&#x201D;Swami Vivekananda

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Subscription (inclusive of postage) Annual : ` 100 10 years: ` 1000 Contact: Sri Ramakrishna Math, Chennai. Website: www.chennaimath.org