The Vedanta Kesari March 2010 Issue by Sri Ramakrishna Math Chennai

M arch 2010

VOL. 97, No. 3

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.sriramakrishnamath.org

CONTENTS Vedic Prayers

March 2010 85

Editorial

Spiritual Dimension of Human Birth

Articles

Swamiji and Madame Calvé Swami Tathagatananda Spiritual Values in the Gita Swami Visharadananda Vivekananda’s Enthralling Voice Dharitri Kumar Das Gupta Coping with Family Stress: Holy Mother’s Example Sharmila Bose

91 100 105 110

Reminiscences

Reminiscences of Master Mahashay Lalit Chattopadhyay

New Find

Unpublished Letters of Swami Saradananda

108

Poem

Difficult People Reena Sinha

115

The Order on the March

117

Book Reviews

121

Features Simhâvalokanam (At Shri Ramakrishna Samaj, Cuddapah)—89, Vivekananda Tells Stories—114

Cover Story: Page 4

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Cover Story

RIMSE, Mysore RIMSE (Ramakrishna Institute of Moral and Spiritual Education) is a premier educational institution run by Sri Ramakrishna Ashrama, Mysore. Situated on sprawling campus covered with greenery consisting of coconut groves, coffee plants, Ashoka trees among many other shrubs and plants, the Institute was started in 1974. Besides running B.Ed. courses, RIMSE conducts a number of residential and one-day retreats for students, teachers, corporate and government officials and general public. The gopuram of the RIMSE prayer hall, enshrining a marble image of Sri Ramakrishna, was consecrated in 1985. A marble image of Swami Vivekananda at the entrance of the prayer hall fills the place with sanctity and solemnity. (For more details: mysore.rimse@gmail.com)

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(To be continued. . .)

VOL. 97, No. 3, MARCH 2010 ISSN 0042-2983

ACH SOUL IS POTENTIALLY DIVINE.

T HE

GOAL IS TO MANIFEST THE DIVINITY WITHIN.

Vedic Prayers Tr. by Swami Sambuddhananda

agmo d° gÖ & ag ∞ß≤ ¯odm`ß b„‹dm@@Z›Xr ^d{V & —Taittiriya Upanishad, II. 7

gÖ He (Brahman) d° indeed ag ∞ß≤ bliss {h verily Ed itself A`ß that b„‹dm attaining ^d{V becomes AmZ›Xr happy (blissful) That (Brahman) is bliss itself; attaining to that, the soul indeed becomes happy (blissful).

This whole universe is a picture, and when these desires have vanished, men will enjoy the world, and then this buying and selling and these foolish ideas of possession will be ended. The money-lender gone, the buyer gone, the seller gone, this world remains the picture, a beautiful painting. I never read of any more beautiful conception of God than the following: ‘He is the Great Poet, the Ancient Poet; the whole universe is His poem, coming in verses and rhymes and rhythms, written in infinite bliss.’ When we have given up desires, then alone shall we be able to read and enjoy this universe of God. Then everything will become deified. Nooks and corners, by-ways and shady places, which we thought dark and unholy, will be all deified. They will all reveal their true nature, and we shall smile at ourselves and think that all this weeping and crying has been but child's play, and we were only standing by, watching. —Swami Vivekananda, CW, 2: 149

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Spiritual Dimension of Human Birth Life’s Changing Goals What should be the ultimate purpose of human life? It is an old, old question having diverse answers. To a man who ‘loves’ wealth, becoming rich in the worldly sense is the goal of life. Of course, behind his apparent desire for wealth is the desire for sensory enjoyments and satisfying his ego and its products such as prestige, power and popularity. To a man who likes to read and learn, learning is the goal of life. To someone who likes to travel, visiting places, watching new sights and places seems to be the goal of life. To a seeker of God —a rare human being!—seeking God is the goal of life. Life’s ‘goals’ seem different for different people. Each one—a teacher or a politician or a scientist or a trader or an artist or social activitist and so on—has his goal of life. Generally speaking, there is hardly any fixity with regard to the goal of life; ‘the goal’ differs and keeps changing, depending on one’s age, station in life, immediate needs, social and cultural demands and other factors that play a role in our lives. The goal of a high school student, for example, is to do well in his studies and get enough marks in the final exams and get admitted to a good professional college. To an engineering student, the goal is to get placed in good company, with a fat salary. To a person already decently employed, the goal is to seek promotion, gain more financial and social security and carry on his duties towards his family and others—till the time comes to depart and leave aside all that one has earned and struggled for. This is what holds true in case of most people. Mark Twain, T h e

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the well-known American author, gives a graphic description of this phenomenon:1 A myriad of men are born; they labour and sweat and struggle for bread; they squabble and scold and fight; they scramble for little mean advantages over each other. Age creeps upon them; infirmities follow; shame and humiliations bring down their prides and their vanities. Those they love are taken from them and the joy of life is turned to aching grief. The burden of pain, care, misery grows heavier year by year. At length ambition is dead; pride is dead; vanity is dead; longing for release is in their place. It comes at last—the only unpoisoned gift earth ever had for them—and they vanish from a world where they were of no consequence; where they achieved nothing; where they were a mistake and a failure and foolishness; where they have left no sign that they have existed—a world which will lament them a day and forget them for ever. Then another myriad takes their place and copies all they did and goes the same profitless road and vanishes as they vanished— to make room for another and another and a million another myriads to follow the same arid path through the same desert and accomplish what the first myriad and all the myriads that came after it accomplished—nothing!

What is Spiritual Goal But is man born only to ‘accomplish nothing’! Is this all about life? What about the ‘higher dimensions’ to human life? At this juncture, one has to turn to spiritual traditions to find a satisfying answer. As to the spiritual dimension of life, well, there is something higher, something more lasting—say the great

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mystics and spiritual giants of all religions. In the Gospel of Sri Ramakrishna, for instance, Sri Ramakrishna is never tired of repeating that the goal of human life is God-realisation. He says this in so many ways and occasions and to all those who interact with him. Whether Gita and Upanishad or any of the other great spiritual literature one may take up, Godrealisation or Self-realisation is emphasized as the goal of human life. Why? They base their answer on man’s inherent spiritual dimension. This spiritual dimension of human life means seeking to know our spiritual nature and keeping that as the goal of life, realigning and organising our life and behaviour in such a way that we will realize or experience that divine consciousness in this very life, right when we are alive. Though a biological unit, a human being is not a mere bundle of bones and flesh. Of course, there are many who refuse to go beyond this physical limit of human life. They believe in the apparent man. But man’s spiritual nature comes to surface again and again. This spiritual dimension of man is stated in different ways and idioms in various religious traditions. Says Swami Vivekananda,2 This human body is the greatest body in the universe, and a human being the greatest being. Man is higher than all animals, than all angels; none is greater than man. Even the Devas [gods] will have to come down again and attain to salvation through a human body. Man alone attains to perfection, not even the Devas. According to the Jews and Mohammedans, God created man after creating the angels and everything else, and after creating man He asked the angels to come and salute him, and all did so except Iblis; so God cursed him and he became Satan. Behind this allegory is the great truth that this human birth is the greatest birth we can have. The lower creation, the animal, is dull, and manufactured mostly out of Tamas. Animals T h e

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cannot have any high thoughts; nor can the angels, or Devas, attain to direct freedom without human birth. . . . Here the forces are very equally adjusted and balanced.

A popular Sanskrit verse underlines this uniqueness of human birth thus:

Amhma{Z–m^`_°WwZß M gm_m›`ß EVV≤ new{^Z©amUm_≤ ü& ~w[’{h© Vofm_≤ A{YH$mo {deofmÖ ~w’Ám {dhrZmÖ new[^g©_mZmÖ && Eating, sleeping, fear and procreation are common to both animal and man. The one characteristic that distinguishes man from animal is the intellect. In absence of this intellectual power, man is as good as animal.

Intelligence or the capacity of human mind to discriminate between right and wrong, real and unreal and so on, makes man superior to all the rest of beings. Through his power of thinking, man begins to discover that all the forces that influence or mould his life are not external; he has an internal force, and this internal force is a manifestation of something still deeper. He begins to realise that not only is there an ‘external’ of life but also an ‘internal’ of it. And when this ‘internal’ of things is understood in its clearest and profoundest manner, one finds oneself face to face with what is called by different terms: God, Self, Truth, the Indweller, the All-pervading Spirit, the Superconscious and so on. To realize this inner Core, the atman— which is also the Core of the physical universe —is what is meant by the spiritual dimension of human birth. But then, why only human birth, why not animal also? Is not the All-pervading Spirit present in all, in everyone? Replies Swamiji,3

~ 87 ~

Although the Chitta [mind-stuff] is in every animal, from the lowest to the highest, it is only in the human form that we find it as the intellect. Until the mind-stuff can take the form of intellect it is not possible for it to return through all these M A R C H

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steps [of perception], and liberate the soul. Immediate salvation is impossible for the cow or the dog, although they have mind, because their Chitta cannot as yet take that form which we call intellect.

Superior intellect, thus, is man’s greatest asset. But then, by intellect is not meant his capacity to be intellectual. To be intellectual requires that one should be awake to issues of life in an intellectual way. One should read widely, study and compare notes with the existing thinkers and try to absorb their arguments and be intellectually active. One should be a good observer and a keen learner. This is how the enormous literature, discoveries and intellectual institutions of humanity have come to surface. And what a treasure they are—an asset of the collective humanity! But, generally speaking, to be intellectual is a privilege reserved only for a few. In the sense we are using the word intellectual, one can be so only if, first of all, one is literate and groomed in reading and writing skills. And how many people really are literate! Again, being literate is not sufficient. One should have developed one’s intellectual powers which, in turn, means self-discipline, hard work and wide exposure to the world of intellectualism. To be intelligent is different from being intellectual. To be intelligent, in this context, means to be able to distinguish between what is permanent and what is impermanent. Even though one may have read all the books in a large library and be known for his intellectual achievements, one may be still lacking inner peace and joy. Yes, without peace and joy, what is the use of intellectual activity? The well known story from Chhandogya Upanishad [VII.1] illustrates this point very well. In Swamiji’s words:4

A sage called Narada went to another sage named Sanatkumara to learn about truth, and Sanatkumara inquired what he had studied already. Narada answered that he had studied the Vedas, Astronomy, and various other things, yet he had got no satisfaction. Then there was a conversation between the two, in the course of which Sanatkumara remarked that all this knowledge of the Vedas, of Astronomy, and of Philosophy, was but secondary; sciences were but secondary. That which made us realise the Brahman was supreme, the highest knowledge. . . .Knowledge of the sciences covers, as it were, only part of our lives, but the knowledge which religion brings to us is eternal, as infinite as the truth it preaches.’

Seeking the Eternal To explore life’s spiritual dimension, based on our capacity to think and analyse, is the ultimate purpose of human life. All other activities should be made subordinate to it— then only man can discover a lasting peace and joy in life. Exploring our spiritual dimension takes place not only through the exercise of intellect but also through purifying, training and refining other faculties of mind such as emotions, will and the capacity to work. Based on these faculties are born different approaches to realize our spiritual core. Proper cultivation and Godward direction of emotions is what is called Bhakti Yoga. Training the mind, the will especially, not to stray and remain focused on God in deep meditation is what Raja Yoga deals with. To exercise and purify our intellect in knowing the deepest reality of life is the path called Jnana Yoga, and to work but shun all fruits of actions, ‘remaining satisfied with the Joy of Self’ is Karma Yoga. By making use of one, or two or all these Yogas, one should try to seek the spiritual dimension of human birth.

References: 1. Mark Twain, the Autobiography p. 191 T h e

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2. CW, 1: 142 M A R C H

3. CW, 1: 203 2 0 1 0

4. CW, 1: 367

Simhâvalokanam From the Archives of THE VEDANTA KESARI (March, 1919-20, pp. 340-341)

At Shri Ramakrishna Samaj, Cuddapah

The 10th Anniversary of the above Samaj and the Birthdays of Shri Ramakrishna Paramahamsa and Swami Vivekananda were celebrated on Sunday, the 21st March, 1920. The proceedings of the day began with Abhishekams and archanas in the local temples of Shri Prasanna Visveswara and Shri Anjaneya at 6 A.M. At about 6.30 A.M. All the members of the Samaj and the public assembled in the Samaj premises and Bhajana party of the town also had joined them. Then the pictures of Shri Maha Vishnu on Garuda Vahan and Shri Paramahamsa and Swami Vivekananda were beautifully decorated with flowers, and placed in a specially prepared Mandapam, and taken round the [Cuddapah] town in procession, accompanied with Nagaswaram and Bhajan parties. The procession reached the Samaj again by about 9 A.M. Then in the afternoon, the pupils of the Labourers’ Free Night School, which is worked by the Samaj, were sumptuously fed along with others, who were in all about 100. Then in the evening, the day being the Telugu New Year’s Day, Panchanga Sravanam was arranged, with the distribution of Panakam and Vadapappu (green-gram preparation) to the gentry and Bhaktas. At 6.30 P.M. a public meeting was held in the Old Taluq Office Building adjoining the Samaj premises, under the presidentship of M.R Ry. Professor K. Sundararama Iyer Avl., M.A. of Kumbakonam. The occasion was a grand one, almost all the elite of the town including the District Judge, M.R.Ry. C. K. Srinivasa Rau Garu, B.A., being present. The meeting began with a prayer in Sanskrit, and the President of the Samaj, Mr. V. Pichaiya, B.A., formally proposed the above gentleman to the chair which was loudly cheered. Then the Professor, occupying the chair, made some opening remarks and formally unveiled the bromide enlargement of Shri Swami Vivekananda, which was kindly gifted by the wellknown photographers of Madras, Messrs. A. Ratna & Company. The enlargement was very good and appreciated by all the assembled. Then the Chairman called upon the Secretary of the Samaj to read the annual report. After the Secretary completed reading of the annual report, the Chairman distributed clothing to the Night School boys who were 27 in number. Then the lecturers being called upon, Brahmasri J. Seshadri Sarma Garu, Telugu Pandit of the local High School, delivered a very interesting discourse on ‘Swami Vivekananda and Hinduism’ in Telugu. T h e

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Then Khan Bahadur H. S. A. Manju Mian Saheb Bahadur, delivered an address on ‘Shri Ramakrishna Mission’ in Urdu. Then M.R.Ry. K. S. Ramaswami Sastriar Avergal, B.A. B.L., Sub-Judge delivered a beautiful and very interesting lecture on ‘Shri Ramakrishna Paramahamsa’s ascent of the Golden Stairway’ in English. Then the president rose amidst cheers and wound up the day’s proceedings by a beautiful and instructive address. Then M. R. Ry. C. K. Srinivasa Rau Garu, B.A., District Judge, proposed a hearty vote of thanks to the Chairman and the lecturers of the evening, and the meeting dispersed at about 9 P.M. Then the enlargement of the Swamiji was taken to the Samaj with music and formally installed and the whole proceedings were brought to a close by Mangala Arati at about 9.30 P.M.

Editorial Note on Ramakrishna Movement in Kadapa Kadapa (earlier spelt as Cuddapah) located in Rayalseema area—south Andhra Pradesh—is a five-hour’s drive from Chennai. Kadapa in Telugu means a threshold— threshold to the range of hills surrounding the renowned temple of Lord Venkateswara at Tirupati. A Unani medicine practitioner, by name Khan Bahadur Manju Mian, a devout Sufi, was much inspired by the teachings of Sri Ramakrishna-Vivekananda. He invited Mahapurush Swami Sivanandaji, a direct disciple of Sri Ramakrishna and the second President of the Ramakrishna Order, to visit Kadapa which the latter complied in 1925. Swami Sivanandaji recalled his visit to Kadapa thus: A Muslim whom I met in Kadapa is so highly esteemed that he received the title of Khan Bahadur from the British Government. He belongs to the Sufi sect of Islam, but is very devoted to the Master. In Kadapa there is a little ashrama dedicated to Sri Ramakrishna. The Khan Bahadur, the local collector who is also a Muslim, and several others were responsible for founding the ashrama. We stayed there for a few days. Almost every morning and evening I found the Khan Bahadur seated in a corner of the shrine room in deep humility, intently looking at the portrait of the Master on the altar. He is convinced that the Prophet Muhammad was born as Sri Ramakrishna for the good of the world. (God Lived With Them, p. 160) Manju Mian started an ashrama in a two-storeyed structure built for this purpose. He later donated the land and the buildings to Ramakrishna Math, Chennai. The ashrama continued to function independently for some 80 years under a private group by the name Ramakrishna Samajam. Chennai Ramakrishna Math formally took it over in 2004 and renamed it as Ramakrishna Math, Kadapa. In 2005, it was made an independent centre of the Ramakrishna Math and Mission and a branch of the Ramakrishna Mission was started on a 10-acre plot in Putalampali, on the outskirts of Kadapa. Besides the activities at the Math centre in the Kadapa town, the centre conducts a number of activities at its Mission premise such as maintaining a shrine, a school and a hostel for school students from rural areas, mobile van to spread the message of RamakrishnaVivekananda in rural schools and colleges, among others. The foundation for a new temple of Sri Ramakrishna was laid in September 2009. T h e

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Swamiji and Madame Calvé SWAMI TATHAGATANANDA

Madame Emma Calvø, the celebrated singer, was in Chicago with the Metropolitan Opera Company in 1894. The world was at her feet. Calvø, the toast of two continents, was seen by her flamboyant admirers and the celebrities composing the cream of society as a bright new star sailing forth to conquer the world. The Turning Point One evening in the opera, she had the worst attack of stage fright she had ever experienced. She was still feeling nervous as she stepped onto the stage after the first intermission, even though the first act had been a tremendous success. She felt terribly depressed and thought of giving up the rest of her performance that night. She barely staggered from her dressing room to the wings, where she stood frozen as though paralyzed. Persuaded by the manager to go on the stage, she sang magnificently in the second act. Returning to her dressing room during the second intermission, she virtually collapsed. She felt overwhelmingly depressed and had difficulty in breathing. She requested the manager to announce to the audience her inability to perform because of illness. However, with the assistance of others nearby, the manager nearly carried her to the stage for the third and last act. Making the greatest effort of her life, she completed her role and

received tremendous applause for one of the most glorious performances of her entire career. But her mind was still consumed by a

Madame Emma Calvø

strange foreboding of some impending grave peril. Running to her room after this rousing ovation, a solemn reception of several grave faces was waiting for her. The news was so tragic she fainted. Her only child, her beloved daughter, had been consumed by a fire during her mother’s performance and had died.

The author is a senior monk of the Ramakrishna Order, and the Head of Vedanta Society, New York. His books include The Journey of Upanishads to the West, and Light from the Orient, among others. T h e

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The charm of her unprecedented success instantly vanished. She had showered every mark of tender affection upon her child and could no longer bear to live without her. Unable to bear the agony, she resolved to end her suffering by committing suicide: she would drown herself in the lake. Despite pious entreaties from all her well-wishers, she was helplessly borne like a straw on the strong current of her emotion. At that time, Swami Vivekananda was also in Chicago and the news of his great spiritual saving power was in the air. Many people were seeking interviews with him to get his help and guidance. But though she was definitely aware of Swamiji’s spiritual power, her misconception about this power prevented her from visiting him. Meeting Swamiji Three times she left her house with the intention of drowning herself in the lake. Remarkably, each time destiny led her, unconsciously, to walk on the road that led to the house of the Hale family where Swamiji was staying instead. But on each of these three occasions, she could not bring herself to see the Swami and returned home again. This kept recurring. Then, on her fourth or fifth attempt to go to the lake and drown herself, she went unintentionally as if in a trance to Swamiji, and sat down on a chair. She was in a dreamy state. She heard a consoling voice speak from an adjoining room, ‘Come, my child. Don’t be afraid.’ In that dreamy, trancelike state she rose and went to him. Here we must give Madame Calvø’s own reminiscences of her first meeting with Swamiji several years earlier:1 It has been my good fortune and my joy to know a man who truly ‘walked with God,’ a noble being, a saint, a philosopher and a true friend. His influence upon my spiritual life was T h e

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profound. He opened up new horizons before me, enlarging and vivifying my religious ideas and ideals; teaching me a broader understanding of truth. My soul will bear him eternal gratitude. . . . . He was lecturing in Chicago one year when I was there; and as I was at that time greatly depressed in mind and body, I decided to go to him, having seen how he had helped some of my friends . . . When I entered the room, I stood before him in silence for a moment. He was seated in a noble attitude of meditation . . . his eyes on the ground. After a pause he spoke without looking up. ‘My child,’ he said, ‘what a troubled atmosphere you have about you! Be calm! It is essential!’ Then in a quiet voice, untroubled and aloof, this man who did not even know my name talked to me of my secret problems and anxieties. He spoke of things that I thought were unknown even to my nearest friends. It seemed miraculous, supernatural! ‘How do you know all this?’ I asked at last. ‘Who has talked of me to you?’ He looked at me with his quiet smile as though I were a child who had asked a foolish question. ‘No one has talked to me,’ he answered gently. ‘Do you think that it is necessary? I read in you as in an open book.’ Finally it was time for me to leave. ‘You must forget,’ he said as I rose. ‘Become gay and happy again. Build up your health. Do not dwell in silence upon your sorrows. Transmute your emotions into some form of eternal expression. Your spiritual health requires it. Your art demands it.’ I left him, deeply impressed by his words and his personality. He seemed to have emptied my brain of all its feverish complexities and placed there instead his clean calming thoughts. I became once again vivacious and cheerful, thanks to the effect of his powerful will. He did not use any of the hypnotic or mesmeric influences. It was the strength of his character, the purity and intensity of his purpose, that carried conviction. It seemed to me, when I came M A R C H

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listened with all my ears to the wise and learned discourse that went on around me. I did not attempt to join in their arguments, but I sang on all occasions, as is my custom. The Swami would discuss all sorts of questions with Father Loyson [Père Hyacynthe], who was a scholar and theologian of repute. It was interesting to see that the Swami was able to give the exact text of a document, the date of a Church Council, when Father Loyson himself was not certain.3

to know him better, that he lulled one’s chaotic thoughts into a state of peaceful acquiescence, so that one could give complete and undivided attention to his words.

A great spiritual personality who is perfectly established in higher realizations can transmit spiritual knowledge to a disciple even if the disciple has not undergone vigorous spiritual practices. Swami Vivekananda himself experienced it and says in a lecture,2 I began to go to that man [Sri Ramakrishna], day after day, and I actually saw that religion can be given. One touch, one glance, can change a whole life. I have read about Buddha and Christ, about all those different luminaries of ancient times, how they would stand up and say, ‘Be thou whole,’ and the man became whole. I now found it to be true, and when I myself saw this man, all skepticism was brushed aside. It could be done, and my Master used to say, ‘Religion can be given and taken more tangibly, more really than anything else in the world.’

Mme. Calvø’s unique experience of Swami Vivekananda during the most tragic event of her life illustrates the truth of Swamiji’s assertion. Association with Swamiji Mme. Calvø saw Swamiji again in Paris during the nearly three-month period during which he gave two lectures at the Congress of the History of Religions at the Sorbonne (September 3 to 8, 1900). Following that, she travelled with Swamiji, Monsieur and Madame Loyson, Jules Bois and Miss Josephine MacLeod through southwest Europe to Constantinople, where Swamiji was her guest during her brief period of respite from singing. In her reminiscences of that journey and his visit, Mme. Calvø wrote:

Around this time, Swamiji had a premonition about the death of his dear friend and supporter, Mr. Sevier. His sad, depressed mood did not go unnoticed by Mme. Calvø, who asked him the reason for it. Swamiji said, ‘I want to go back to India to die and want to be with my brothers.’4 Deeply moved by these words, Mme. Calvø made his return to India certain, and paid Swamiji’s fare with a full heart. Having begun her life in poverty, Mme. Calvø had so improved her position in society that she was now the most famous opera singer in the western world. In Paris she entered into a closer association with Swamiji, for she was not only highly cultured musically, but possessed a deep interest in philosophy and religion. Swamiji appreciated her talents and personality and made the following remarks about her:

What a pilgrimage it was! Science, philosophy, and history had no secrets from the Swami. I T h e

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She was born poor, but by her innate talents, prodigious labour and diligence, and her wrestling against much hardship, she is now enormously rich and commands respect from kings and emperors. . . . Though there are other great singers of both sexes . . . Calvø’s genius coupled with learning is unique. The rare combination of beauty, youth, talents, and ‘divine’ voice has assigned Calvø the highest place among the singers of the West. There is, indeed, no better teacher than misery and poverty. That constant fight against dire poverty, M A R C H

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misery, and hardship in the days of her girlhood, which has led to her present triumph over them, has brought into her life a unique sympathy and a depth of thought with a wide outlook.5

The famed biographer of Sri Ramakrishna and Swami Vivekananda, Romain Rolland, also had the unique privilege of meeting Mme. Calvø. On April 4, 1930 he wrote her a letter which reveals the factual nature of the subtle spiritual impact he was also seeking. His letter also confirms that a spiritually illumined personality can transmit this knowledge to one who has not lived an austere spiritual life. Romain Rolland writes in part: . . . It now seems to me that my eyes too have seen him. I lived so intimately with him and with Paramahamsa in these latter years that it is as though I was seated day after day in the little room at Dakshineswar on the banks of the Ganga. I hope that the good effect of that great thought may enter into the soul of the West, wounded but still hard and contracted. It is a serious moment for the West, which has learnt nothing

from the troubles it has already had. If it doesn’t do something to gain possession of itself, the spell would be cast. It certainly won’t be the first great Empire in the world that would have crumbled. The flame of the spirit will find—will even create—other places to dwell. It is never extinguished.6

Conflicts, confusion, frustration of the mind, and uncontrolled emotions generate psychosis. These tendencies can hardly be removed unless individuals absorb the higher values and apply them practically in daily life. When one has a religious ideal and regulates all one’s activities by that ideal, one has a satisfactory way of life. Therefore, we are to associate ourselves with spiritual souls and their message. The snow-white peaks of their sanctity, purity and holiness are a lighthouse of inspiration to drooping souls. The value of having an exalted ideal, strong love for a noble person, and a lofty purposefulness translates itself into service and absorbing devotion to a holy cause. Mme. Calvø was inspired to visit Belur Math in 1910 to express her deep gratitude.

End Notes 1.

2. 3.

Reminiscences of Swami Vivekananda by His Eastern and Western Disciples, Advaita Ashrama, Kolkata, 2004, pp. 258-59 ‘My Master’ in The Complete Works of Swami Vivekananda, Advaita Ashrama, Kolkata, 4: 179 The Life of Swami Vivekananda by His Eastern and Western Disciples, Advaita Ashrama, Kolkata,

5. 6.

1981, p. 556 Marie Louise Burke, Swami Vivekananda, His Second Visit to the West: New Discoveries, Advaita Ashrama, Kolkata, 1973, p. 751 Ibid, p. 552 Cit. from Prabuddha Bharata, April 1978, p. 195

Pray to God with a longing heart. He will surely listen to your prayer if it is sincere. Perhaps He will direct you to holy men with whom you can keep company; and that will help you on your spiritual path. Perhaps someone will tell you, ‘Do this and you will attain God.’ —Sri Ramakrishna

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Reminiscences of Master Mahashay LALIT CHATTOPADHYAY

Master Mahashay, Mahendranath Gupta, or ‘M’, was an eminent householder disciple of Sri Ramakrishna. He recorded the conversations of Sri Ramakrishna in Bengali and published them later as Sri Ramakrishna Kathamrita (translated into English: The Gospel of Sri Ramakrishna). The following is the translation of reminiscences of ‘M’ from Srima Samipe, [In the Proximity of ‘M’], a book in Bengali, edited by Swami Chetanananda (Udbodhan Office: Calcutta, 1996), pp.49-58. Swami Chetanananda (the translator of the present article) is the Head of Vedanta Society of St. Louise, USA. He has to his credit several notable books in Bengali and English, translations as well as original. One of my lawyer friends came to see me one day and accidentally left a copy of the first volume of Sri Ramakrishna Kathamrita at my house. Providence smiled. It is amazing what transpired because of this insignificant event. Like other Westernised Bengalis, I was very fond of English literature and did not care for Bengali writers. After supper, I began reading the Kathamrita out of curiosity. I was so moved that I continued reading till 3:00 am. My eyes forgot sleep; my body forgot rest; and my mind was full of joy and sweetness. I finished the first volume quickly, and when my friend returned, I asked him, ‘Could you lend me the other volumes of the Kathamrita?’ My friend sarcastically replied: ‘My goodness! You enjoyed reading a Bengali book as much as the books of Western writers! I am glad that you have changed your mind. It is the Master’s grace. I shall give you the other three volumes.’ After reading the other volumes of the Kathamrita, I wanted to meet the author. One afternoon I went to the Morton Institution to meet M. The gatekeeper directed me to his room. There an old man was seated T h e

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on the floor, grading students’ papers, and a young man was seated near him. I saluted him; he also saluted me and asked me to sit on a grass mat. He asked me several questions: ‘Where do you live? What do you do? Are you married? How many children do you have?’ When I answered all those questions, he asked: ‘Why have you come here? Do you have any questions?’ I replied: ‘Yes, sir. I have no peace of mind.’ M. laughed and addressed the young man: ‘Did you hear what this gentleman says? He is living in the world and complaining that he has no peace. He is drinking a big bottle of wine and asking, “Why am I drunk?”’ Then M. asked me: ‘Do you know any songs? Why don’t you sing a song to the Master?’ ‘Sir, I don’t know any songs,’ I replied. M. smiled and said: ‘Generally everyone knows some songs, but some are too shy to open their mouths. Do you know the song that Narendra sang when he first met Sri Ramakrishna?’ ‘I don’t know it sir.’

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‘Then please listen: Let us go back once more, O mind, to our own abode! Here in this foreign land of earth Why should we wander aimlessly in stranger’s guise?... Companionship with holy men will be for you A welcome rest-house by the road; There rest your weary limbs awhile.... If anything along the path should frighten you, Then loudly shout the name of the Lord; For He is Ruler of that road, And even Death must bow to Him.

It was a long song and M. sang it in its entirety. This song revealed what was in his heart. I was very impressed and my heart grew full as I watched M.’s joyful face. M. smiled, and said: ‘The idea behind this song is wonderful! Can anyone be happy leaving his own home and living in a foreign land? In this world sufferings never end; for that reason, God created monasteries, where worldly people can get peace by listening to His words. It is like the government installing drinking water faucets by the side of the road, so that travellers can drink water when they are thirsty.’ After a while, M. said: ‘The Master was very fond of Narendra’s singing. Narendra also sang this song: Immerse yourself for evermore, O mind, In Him who is Pure Knowledge and Pure Bliss.

M. then sang the song, creating a wonderful divine atmosphere. Although I have not seen Sri Ramakrishna, I saw M., who recorded the Master’s words and so many beautiful scenes in the Kathamrita. It was evening. We heard the sound of conches from the neighbouring homes. ‘This is the time for prayer,’ M. said, smiling. He set aside the students’ examination T h e

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papers, and continued: ‘The Muslims are very particular with their prayers. They pray to Allah punctually five times a day. A Muslim mason may be working on a roof or a Muslim driver may be driving a car, but at the time for prayer, they stop work and pray. The Master was very fond of them for that reason. It is important to think of God in the evening.’ M. sat on an asana and began to repeat his mantra silently. There was a picture of Chaitanya hanging on the wall. The young devotee lit the kerosene lantern and waved incense in front of the gods and goddesses. Other devotees came and sat on grass mats to join the group meditation. A peaceful silence pervaded the room. I had found an oasis in the desert of the world. When the meditation was over, I got up. ‘Do you want to go now?’ M. asked. ‘All right. Whenever you have time, please visit us.’ ‘Sir, please bless me so that I shall come back soon.’ ‘Please pray to the Master.’ After four or five days I returned to M., who was talking to devotees at the time. I bowed down to him. When he saw me, he smiled and remarked, ‘He has come again.’ He then recounted that old story of the opiumaddicted peacock that the Master had told on his second visit. That day I stayed till the end of his evening gathering. From then on I attended M.’s holy gatherings regularly and learned many things about spiritual life. March 1917, Shivaratri (Spring Festival of Lord Shiva) In the morning I went to the fourth floor of the Morton Institution and found M. seated on a bench with two monks and some devotees. He was listening to the song of Shiva that Swami Vivekananda had composed:

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There Shiva dances. Striking both His cheeks; and they resound ba-ba-bom! Dimi-dimi-dimi sounds His drum; a garland of skulls from His neck is hanging! In His matted locks the Ganges hisses; fire shoots from His mighty trident! Round His waist a serpent glitters, and on His brow the moon is shining!

Everyone sang that song in chorus three times as M. clapped to maintain the rhythm. ‘What a wonderful song!’ M. said. He continued: ‘And what a great idea! Today is Shivaratri, an auspicious day. Lord Shiva will be worshipped in Nepal, Vaidyanath, Varanasi, Tarakeswar, Dakshineswar, and Belur Math. The devotees will fast all day and then perform worship four times throughout the night. The story of the hunter in the Purana is wonderful. The cruel hunter committed many sins killing innocent animals, but without being aware of it, he worshipped Lord Shiva on Shivaratri night.1 When he died, Shiva’s attendants pushed aside the minions of Yama [the god of death] and took the hunter’s soul to the abode of Shiva. So the Master would say, ‘Whether you know it or not, your mouth will burn if you bite a chilli.’ ‘Once on Shivaratri I went to Tarakeswar, gave the priest a rupee, and worshipped the Lord by touching the image. When the Master heard my story, he joyfully said, “Very well, you paid one rupee to touch Lord Mahadeva.” ‘Lord Shiva will be worshipped all night in Dakshineswar and at Belur Math. It is wonderful to see the monks and devotees fasting and worshipping the Lord. The Master would tell his devotees, “Those who work in an office should eat some fruit instead of a regular meal of rice.” He could not bear to hear of women fasting. If any woman devotee, especially a widow, visited the Master on T h e

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Ekadashi [a day of fasting], he would first feed her prasad and then talk to her. He considered all women to be part of the Divine Mother. The Master also said, “If someone’s mind remains on the stomach, that person cannot concentrate on God.” Let us go and visit Mother Siddheswari in Thanthania.’ M. and the devotees crossed Amherst Street and then walked through Bechu Chatterjee Street. M. pointed to the Shyamsundar Temple and said: ‘Ramkumar’s [the Master’s elder brother] school used to be there. The Master lived there when he first came to Calcutta. At that time he performed worship in the house of Raja Digambar Mitra. He would carry the offered rice, fruits, and sweets that he had received from that house and sit in front of the Kali temple, where we are going. People knew that the handsome young man had a good voice, so they would ask him to sing. He would sing to the Mother, then return to his apartment distributing the prasad to the people.’ As we walked through the street, some people saluted M. and he inquired about their welfare. M. stopped in front of a big red building [14A, Bechu Chatterjee Street] and said: ‘This house belonged to Ishan Chandra Mukhopadhyay. He visited the Master, and the Master also came to this house. Ishan’s son also once met the Master.’ From the street M. saluted Thakur Bari, his own home, which he called the Master’s house. We then crossed Cornwallis Street [now Bidhan Sarani] to gather in front of the Siddheswari Kali temple. M. removed his shoes and bowed down. Then he put on his glasses and looked intently at the Mother for some time. After that he went to the entrance and took a little sanctified water, and then put two pice on the collection plate. The priest put a vermillion mark on the foreheads of M. and the devotees. Afterwards

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we all visited the adjacent Shiva image, pushing through the crowd to bow down to Lord Shiva. M. and devotees then sat at the temple portico. M. surveyed the crowd and remarked: ‘It seems there will be a heavy crowd in the evening. It is always good to sit in front of the Mother; one feels as if She is talking to Her children. She is not a godmother, but instead a real Mother. Some come to the temple and leave after merely bowing down to Her. That is like waving to Her to say ‘good morning.’ M. watched the people who came to the temple. A young man smoking a cigarette with one hand touched his forehead with the other to salute the Mother. A middle-aged woman took a big bundle down from her head and fervently prayed to the Mother. A Hindu widow got out of a motor car and brought a basket filled with fruits and flowers to offer to the Mother. A non-Bengali man bowed down to Shiva, saying, ‘O Shiva, please remember me.’ Some people were chanting the Gita and the Chandi in front of the temple, and some were silently repeating their mantra. The rest of the devotees took leave of M., but I remained with him. He took me to Thakur Bari, opened the shrine on the third floor, and showed me his precious collection: the Master’s picture on the altar; the Master’s sandals; a lock of the Master’s hair in a container; and the Mangal Ghat of Mother Durga that Holy Mother had installed. M. offered me prasad—a piece of sandesh and an orange. He then closed the shrine and said: ‘We have enjoyed ourselves immensely today. If possible, please visit Belur Math tonight and bring me a little prasad.’ That evening Dr. Bakshi and I crossed the Ganges at Baranagore to visit Belur Math. We attended vespers in the upper shrine. Shiva T h e

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Puja was arranged in the hall downstairs. The monks sang many songs, and some danced around the image of Shiva, chanting, ‘Hara Hara, Bom Bom.’ Worship continued throughout the night and then prasad was distributed. We were fortunate to meet Swamis Brahmananda, Premananda, and Shivananda, all disciples of the Master. Swami Brahmananda told us: ‘Very happy to see you. I believe that Master Mahashay has sent you. Please keep his company and sometimes come here.’ The next morning, while we were crossing the Ganges to return home, I said to Dr. Bakshi: ‘How wonderfully we passed the night! It must be M.’s grace.’ Dr. Bakshi replied: ‘You are right. I recently came in contact with M. He has so much love and feeling for the devotees! Let us go to Udbodhan and salute Holy Mother, and then visit M.’ I agreed. We met Swami Saradananda and Vaikuntha Nath Sanyal on the first floor of Udbodhan and bowed down to them. Meanwhile, a brahmachari called the devotees to visit Holy Mother. We bowed down to her, took prasad, and went to see M. at the Morton Institution. M. was about to have his lunch, but when he saw us he sat down on a bench. He knew that we had spent the night at Belur Math. ‘Blessed you are!’ he said. ‘It is your great fortune to spend the night with the holy monks on an auspicious day at a holy place. You have gotten the result of ten years’ austerities in one night. Please tell me how you passed the night.’ M. was delighted as we described the night’s events. His grandson kept reminding him: ‘Grandpa, the food is getting cold. Please come and eat.’ We realized that we should not detain him any longer. M. then asked, ‘Have you brought some prasad?’ I handed

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the prasad to him. He removed his sandals and took the prasad. We then left for home. At the Morton Institution M. asked me: ‘Are you initiated? Is your family guru alive? You can receive a mantra from him.’ I replied: ‘I have no desire to take initiation from my family guru. My father died within a year after receiving initiation from him.’ M. said calmly: ‘Birth and death are in the hands of God. Well, one thing you can do:

Take your wife to Udbodhan someday. Holy Mother is there. It would be nice if your wife approached Holy Mother for initiation.’ I joyfully replied: ‘Will she bestow grace on us? I also feel that way.’ M.: ‘She does as she wishes. Sometimes she takes a child on her lap who is covered in dirt and mud. Please let me know.’ M. went to bed and I returned home with a peaceful mind. (To be Continued. . .)

Reference 1.

The story is: On the day of Shivaratri, a hunter, who had killed many animals in a forest, was chased by a hungry lion. The hunter climbed a bilva tree to save himself from the lion’s attack. The lion waited throughout the entire night at the bottom of the tree for its prey. The hunter had had no food the whole day and in order to stay awake to avoid falling from the tree, the hunter kept plucking the leaves of the bilva tree and

dropping them below. The leaves fell on a Shiva Linga that happened to be located at the bottom of the tree. Shiva was pleased by the offering of the bilva leaves by the hunter, although inadvertently, and saved the hunter in spite of all the sins the hunter had committed by killing animals. This story emphasizes the auspiciousness of worshipping Shiva with bilva leaves on Shivaratri.

Statement about ownership and other particulars about The Vedanta Kesari (according to Form IV Rule 8, circulated by Registrar of Newspapers for India). 1. 2. 3.

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Names & Addresses of the individuals who own the newspaper and partners or shareholders holding more than 1% of the capital

Chennai - 600 004 Monthly Swami Abhiramananda Indian Sri Ramakrishna Math Mylapore, Chennai 600 004 Swami Abhiramananda Indian Sri Ramakrishna Math Mylapore, Chennai - 600 004 Swami Atmashraddhananda Indian Sri Ramakrishna Math Mylapore, Chennai - 600 004

Sri Ramakrishna Math Mylapore, Chennai 600 004 I, Swami Abhiramananda, hereby declare that the particulars given above are true to the best of my knowledge and belief. Sd/Swami Abhiramananda Signature of the Publisher

Date: 1.3.2010

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Spiritual Values in the Gita SWAMI VISHARADANANDA

(Continued from January 2010 issue. . .) [An exposition of verses 7-11 of the 13th chapter of the Bhagavad Gita, the following is the eleventh instalment of the article; January to October 2009 issues contained the first ten instalments] 15. Nityam samachittatvam ishêanishêopapattishu [‘Maintaining equanimity of mind in favourable and unfavourable circumstances’] Life is a mixture of favourable ishta and unfavourable (anishta) circumstances. Keeping the mind calm regardless of external situations is called equanimity of mind (samachittatvam). Why Do We Get Disturbed? By nature, the human mind tends to run after external objects and in the process lose its balance. The mind has its own self-importance (maana) and pretends to be something special (dambha). We have to curb these tendencies in order to maintain calmness of mind. Again, we have only one mind! It has to be either extrovert or introspective. In the pursuit of inner growth, we need to train the mind to be introspective. This means not getting swayed by external objects. But, in the first place, why do we get carried away by them? Because we attach great importance to them. Ish means to desire. Ishta is its past participle. ‘Desirability’ is a brand, just a label on an object. Objects appear desirable some-

times and undesirable at other times—like warm clothes are desirable in winter, and undesirable in summer. When a situation changes, the mind changes too, followed by change in our mood. Objects in themselves are neither desirable nor undesirable; we become impatient to possess or get rid of them; the moment an object appears desirable, we want to grab it. But if we are patient enough, we will realise that the object is not what it appears; then we will not run after it. Desirability and undesirability of objects is provisional, and not an ultimate conclusion. Situations change; they are not always same. A so-called good situation can be a step towards a horrible event. Things can be bitter in the beginning but ultimately can bring a happy ending. Seeing things in their entirety is what is important. It is our attitude that makes us happy or unhappy. Attitude, in turn, is dependant on how we view things. If our view is based on a limited view of life, then we quickly become upset. We should think well before we jump to a conclusion. There is no one who is happy all through his life nor is anyone unhappy all his life. Even Lord Rama and Krishna were no

Swami Visharadananda is a monk of the dashanami tradition. He lives and teaches at Vivekananda Yoga Anusandhana Mahavidyapith, Prashanti Kutiram, near Jigani Industrial Area, Bangalore, Karnataka. This serialised article has been condensed from his book Human Values, published by Swami Vivekananda Yoga Prakashan, Chamarajpet, Bangalore, pp.102. T h e

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exceptions. Rama had to weep like an ordinary person. Even after he became the king of Ayodhaya, Rama had to banish Sita to the forest, and later undergo mental suffering. Sri Krishna too did not have continuously happy situations. How many times he had to fight the demons and adversaries! And then he had to be a part of the great war of Mahabharata. This understanding makes a person a tapasvi— a man of introspection and forbearance. Learning from Difficulties One of the meanings of the word tapas is ‘tolerating the pain of body’ (kaya klesha sahanam). When we get a painful situation, we should learn to accept it—for our self-improvement. Why? Because only when we are faced with a difficult situation, we begin to think deeply. For instance when a child’s behaviour is difficult, parents pay attention to it. A silent child does not draw anyone’s attention. Hence, in order to correct anything, we need to pay attention to it. When faced with difficulties, we should suggest to ourselves thus: ‘Let me forbear it; God has given me this opportunity to exercise my will power, so let me welcome it.’ Tough situations give a chance to toughen ourselves. Sharpening a knife cannot happen on a butter slab! Only on a stone or an iron, where there is grinding, sharpening happens. When everything is smooth, no one tells a lie. The real test lies when one is in a morally trying situation. In such situations, our strength is tested. And when without becoming sentimental and accusing others or situations, we stick to truth, we become matured and wiser. Let us recall the incident of Atmadeva who was harassed by his foolish son. Instead of becoming angry with his son, Atmadeva goes to the forest, does tapas and gets SelfT h e

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knowledge. He thanks his son for being rude to him! Had Atmadeva acted differently, he would not have got Self-knowledge and never learnt of higher dimensions of life. When Bhartrihari was rejected by his wife, he began to think: ‘One, who is always in my thoughts, is indifferent to me!’ Though it came as a shock and he felt deeply hurt for being rejected by his own queen-wife, he thought over the whole matter and developed genuine dispassion. Later he told her, ‘O Pingale, you are my guru! So many gurus came and taught me about dispassion to the world; it made no impact on me. But you have taught me without any formal teaching! You have opened my eyes, which others could not.’ Later, he goes to the forest to do tapas and attains Self-knowledge. We cannot say for certain which situation is favourable and which is unfavourable for us. There is an interesting story to illustrate this point. Once there was a farmer who owned an unusually strong and fast horse. The king of the country took interest in it and wanted it for himself. The farmer refused the king’s offer saying he would not part with it, since he was deeply attached to it. The villagers rebuked him for losing the opportunity to sell it to the king for a good price. After a few days, the horse got lost in the jungle. Villagers sympathised with the villager for his bad luck. One day the horse returned with some wild horses. Now people applauded him for his luck. After few days, the farmer’s son, while taming the wild horses, broke his leg. Now villagers pitied him. After some time, a war broke out and all the youngsters were called by the king to fight in the war. All followed the order except the farmer’s son who could not walk due to his leg injury. Most young soldiers died in the war. Now, once again, the villagers admired the farmer for his good luck—to have a lame son, at least. During all

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these events, the farmer only nodded his head and never took the turns of life seriously. That is maturity—to accept life. We do not know what is in store for us; hence we need not be too critical in our opinions. Swami Akhandananda Saraswati used to say, ‘Do not praise too much; you may have to criticise it. Nor be too critical; you may have to praise it.’ This means developing a sense of proportion and patience. Even when a candle is turned upside down, its flame remains upwards; flame will not go down. Likewise, we should keep up our spirit. This is called dhairya vritti—‘the tendency to go upwards’. If one has dhairya vritti, then even if one is thrown into waters or is left in the deep forest, one will still be able to keep one’s spirits high. Keeping one’s mind calm and balanced, one should try one’s best to convert all situations to one’s personal betterment. Theory of Karma If a situation is unpleasant, we should understand that it is so because of our own karma. Such an understanding will make even unpleasant situations also bearable. It is only the results of our actions which make us happy or unhappy. We are responsible for our happiness or misery. To say somebody makes me happy or unhappy is foolish. When others cause misery to us, they are only bearers of our own karma. It is our unmeritorious actions which return to us as pain and misery. It is like a postman delivering us a money order or an ATM machine giving us cash. Neither the postman has written us any letter nor is the ATM doling out us any money. We are getting what is ours. Hence we cannot either praise or blame them. Likewise, only our karma comes back to us. We should learn to view others as only bearers or instruments to carry our own karma to us. T h e

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In this way, our approach to life will be more matured and we would be able to maintain an unperturbed attitude towards life. Acceptance and Remedies The problem is that we lack the ability to accept. We grumble: ‘Oh this should not have happened to me.’ Yes, one can try to avoid the pain which is yet to come but what has already come, one should face valiantly. For instance, birth and death are not in our control. The dead can never come back. We have to accept it. As the Sanskrit saying goes: ‘If happiness has come let us enjoy it; if unhappiness has come, let us face it. Like a wheel going up and down, happiness and unhappiness come in life by turn.’ There are certain difficulties in life which are inevitable. What is that which can be called inevitable? When even after trying, situations do not change, they are called inevitable. We should try our best to remedy a difficulty and then accept whatever comes. When we try to remedy something, it often opens new possibilities to go further. Our scriptures give many suggestions in this regard. For instance, if it requires tremendous effort to correct a situation, one should examine if such a step should be taken at all. Sometimes accepting a situation is easier and wiser than correcting it. If we try to correct or improve it, we may end up creating more suffering. If by correcting something we create disharmony, then it is better not to correct it. We cannot, for instance, change our parentage; we have no choice about the type of parent we have after being born to them! Hence we have to accept that. If we do not accept that, we are fighting against the inevitable. That kind of resistance is meaningless. To exercise our power of discrimination does not mean changing the impossible. Nor

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does it mean accepting everything without question. Let us keep moving in our path of spiritual struggle. Whatever be the situation we get into—good or bad, beautiful or ugly— we should use our capacity to analyse and understand things in a larger context. We should understand that even after we are dead, society will go in its own way! So let us do our best and let go things which are not in our hand. If we want a lasting peace of mind, we should be introspective and handle ourselves with greater sense of discipline and commitment. If we get into a difficult situation, let us not give up our struggle. Often we drop our daily meditation by such silly reasons: ‘Today it is hot; how can I meditate!’ Or, ‘It is so windy today; how can I meditate!’ We should not stop our practice of meditation under any circumstance. This is called maturity. Whether it is hot or cold, do we not eat our meals! Why compromise with our meditation then? Sri Krishna says in the Gita that irrespective of any situation, we should keep moving. If mind is disturbed, we need to ask, ‘Why is it disturbed? How to rise above petty issues.’ We cannot be always in good health. Nor are all people friendly or situations favourable. Let us accept life and keep moving. Our mind often plays tricks with us and wants us to relax our spiritual practices. We have not been deprived of basic conditions for living such as water, air, space and earth. Only sometimes certain facilities, which are very superficial, may not have been available. Whatever is essential to live that much all of us have. Hence we should continue our struggle even without those things. The mind gets into some kind of mental dependency and emotional entanglement. And when that facility is withdrawn, mind gets disturbed. For instance, if someone is not T h e

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friendly, what difference does it make? Should I stop doing my spiritual practice on that account? That person was not known to us earlier! A few years later he will not be there, and in between if he is not friendly, so what? Let us accept it. If we know how to tone down our expectations, then life becomes a smooth sailing. It may be unpleasant, but not unmanageable. People worry that they may lose their job and indulge in all kinds of fanciful imaginations. It only makes the matter worse. Instead of such fancy thoughts, we should learn to look beyond. Life itself is uncertain. Impermanence alone is the permanent truth of this world. Moreover, when we were in the womb, we were taken care of. When we were a baby, we were taken care of. Birds and animals have no bank balance or house, yet they are happy and alive. We human beings, having sense organs, mind to think, why will we starve? Our karma, which is the source of this body and other things we have, will also bring necessary things in future. We worry because we do not trust ourselves and God. Many things we get in life unasked—things we never dreamt of. Likewise, many things have disappeared from our life even when we tried our best to keep them. If we were really the ‘controller’, then what we wanted would have not disappeared and what we did not want would not have come. It only shows that there is a higher power playing a role in our lives, and let us have faith in that. Remedy Suggested by Vedanta Steadiness of mind, regardless of external situations, is a prerequisite or a value necessary for Self-knowledge or Higher Truth. To cultivate this, we need to be introspective and be analytical. Good or bad situations should not make us disturbed and excited. We

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should know how to handle the mind and remain free from excitement and depression. Vedanta gives us a vision by which we can retain the equanimity of the mind under all circumstances. It is only the external situations which change and not the atman or Divine Self which is ever the same. If we are in tune with the atman, then external changes will not affect us. At present our mind is tuned to external situations and it rides on the wave of external changes, and suffers. When we shift from the external world to the Internal Core of our Being, the atman, then we learn to be happy always. Whether one has a horrible dream or a pleasant dream, the atman is merely a witness and never undergoes any change. If one takes dream seriously, mind gets disturbed. ‘When it was not present before and will not be later, then why be worried about the present?’ If we seek Self-knowledge, we should use our power of introspection and self-analysis. From self-analysis comes dispassion and dispassion makes us peaceful. This means change of attitude. Let us take ourselves as a big tree and our body as a mere leaf. What if one leaf is lost; we are a large tree! Let us think of ourselves as the Cosmic Self—virat

rupa. Behind the apparent loss, there is a gain, and behind apparent gain, there is a loss. We should not forget the purpose of life—Self-Knowledge. As long as our journey towards the goal is not disturbed, a little wave of self-importance (mana), insult (apamana), humiliation (ninda), and praise (stuti) need not distract us. They only add some fun or spice to life. A Sanskrit verse says, ‘While a yogi walks on his path of sadhana, someone says he is weird; some say he is learned, some call him an ascetic, some a great yogi. None of these comments touch the yogi. He is neither angry nor elated. He keeps moving ahead like an elephant even while dogs bark.’ An elephant does not stop to congratulate or retaliate. It moves in its own direction. People will be what they are. We too should be like that and go ahead. When we do not have big things to think of, then small things become big and quarrel starts. Let us become so big that even big things become insignificant. Only by becoming big, we drown the differences. If we remain small, world is overwhelming. If we become big, difficulties disappear. This is how inner calm (samchittatva) is attained. (To be continued. . .)

On one occasion, a devotee bought a small piece of cheap cloth for the Divine Mother’s worship. Latu Maharaj was very upset. He remarked: ‘Throw away that cloth. It is too short. Why did you buy such a cheap one? Always offer a good cloth to the Mother, and if you cannot afford it, say with tears: “Mother, I am unable to offer anything to you. Please forgive me.” Some people buy cheap, flimsy cloth, rotten fruit, or stale sweets for the worship of the Lord. Why do you offer the Lord these things which you yourself don’t want to use or eat? It is better not to worship at all than to do worship negligently. He who offers the Lord’s things to the Lord with joy and love is really fortunate. The Lord does not accept anything that is not presented with devotion.’ —Swami Adbhutananda, How a Shepherd Boy Became a Saint, Life and Teachings of Swami Adbhutananda, by Swami Chetanananda, p.185-186 T h e

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Vivekananda’s Enthralling Voice DHARITRI KUMAR DAS GUPTA

The Meaning of ‘Voice’ The word ‘voice’, both as noun and as verb, has several meanings. In conjunction with prefixes and suffixes it also makes quite a number of meaningful words. But here we refer to the first meaning of the word—as a noun. To quote Concise Oxford Dictionary, voice is a ‘sound formed in the larynx and uttered by the mouth especially human utterance in speaking, singing, shouting, etc’. While writing about Swamiji’s voice, we leave its ‘singing’ aspect since in case of Swamiji it opens up such a vast area about which much can be written and that is beyond the scope of this writing. But we wonder what was in Swami Vivekananda’s voice that raised ‘cyclonic’ storm in the vibrant, proud West as much in the placid, ancient East, which infused life into his motherland which then lay listless, famished and pauperized! Unfortunately we are not left with recordings of his voice, though much effort has been made to locate them. Luckily we have several well-documented, credible descriptions that prove that Vivekananda could keep his audience—naive or highly cultured—spellbound, drawn to intimate recesses of their soul by what he said and the way he said. It is, perhaps, redundant to recall that in those days no electric public address system was available and the speaker had to do his best through his voice alone.

Swamiji’s Voice—Electrifying and Musical How did Swamiji speak? The best way to get an idea of it is to go through a representative and graphic description in this regard made by Swamiji’s younger brother Mahendranath Datta who belonged to the entourage during Swamiji’s days at London: . . .The Institute of Water Painting in Piccadilly was rented for Sunday lectures. . . .The lecture gallery was a long hall which could hold four or five hundred people. . . .The speaker’s platform was at the end of the hall. Mr. Sturdy, who was supervising the London work, stood on the platform and introduced the topic of the lecture and spoke about the Swami about a minute or two. When he went down from the platform, the Swami went up. In the meantime, Goodwin whispered in the Swami’s ear the topic of the lecture because Swami never bothered to remember what Goodwin had announced to the public beforehand. Vivekananda never had the habit of preparing the lecture or thinking about it in advance. He never lectured from notes but spoke extemporaneously. The Swami wore an orange tunic or a long shirt with a collar, but no tie. Around his waist he wore a silk sash. On this occasion he did not wear a cap or turban. He folded one arm over the other on his chest and paced back and forth on the platform like a lion. This time, the mood of his facial expression completely changed. The person who five minutes before had laughed and joked like an ordinary man . . . began to manifest the power

Dharitri Kumar Das Gupta is a devotee of Sri Ramakrishna from Kolkata. He has to his credit the translation of Kathamrita Prasanga of Swami Bhuteshanandaji into English. T h e

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which had been dormant within him. His nerves tensed and eyes sparkled; his look was fiery and commanding. He was completely transformed into a different person. Then he unfolded his arms and lowering them to his sides, began to swing them a little. Suddenly he stood still. His eyes had an indrawn look. It was as though his gross body was left behind and he remained gazing as though at some substance within him. Gradually the Swami’s speech began to flow, softly and tenderly. Though the sound of his voice was soft and sweet, it was clearly audible even at the back of the hall. As his spiritual mood became gradually more intense, the pitch of his voice rose higher. As he expressed his mood, he began to swing his left arm and open and close his fist. Then he began to swing his right arm. And when his mood became very intense, he swung both arms. He lectured like this for an hour and a half. The audience sat without moving or making a sound, as though there were no one in the room.1

Almost identical feeling was echoed by Mrs. Mary Funke, who attended along with others the series of inspired lectures given by Swamiji at Thousand Island Park,

face and in a firm, deep voice, he said, ‘Joe, be yourself.’ Is there any way to put the tone of the voice in a book?3

Romain Rolland, the great French savant and writer, records reminiscences of Miss Macleod, Miss Macleod never tires of pointing out his [Vivekananda’s] beauty, his charm, the power of attraction which was radiating from him. He had athletic strength. He had jaws which showed his character and energy and his eyes were fiery. He had a wonderful voice to which one can attribute half his success; a voice like violin cello, a little grave and moving [very different from Tagore’s]. Without e lat, the vibration was so deep that it filled the room and the hearts of the people who heard him. When the audience was captured, he would bring the level to piano, taking his public to the intimate recesses of the soul.4

We have further corroboration of this musical quality of Swamiji’s voice. Madame Calvø, the famous opera singer, wrote in her diary while she accompanied Swamiji on his trip to Egypt and other places. She said: To live close to Swami is a perpetual source of inspiration. We live in the intense spiritual atmosphere. For him, every occasion inspires parables, quotations ranging from Hindu mythology to the profoundest philosophy. Sometimes he is gay and full of fun, ready rapid repartee, joking and laughing like a child. He is inexhaustible in telling us stories. He possesses a voice like a cello, with low vibrations that one cannot forget, and which fills both lecture halls and hearts.5

We are trying to take notes of all that he says. But I find myself lost in listening and forget the notes. His voice is wondrously beautiful.2

Miss Josephine Macleod (also called Tantine), swept away by ecstatic emotions, lost words at times to describe about the quality of Swamiji’s voice; while reminiscing in tranquil, intimate moments later she was precise. We quote two such references: I am not his [Swamiji’s] disciple. I do not regard him as my guru. He was my friend. Today, by his grace, I am a better Christian. Through their association with him, my companions have all became Hindus but I had no such inclination. I said, ‘Swami! What shall I be?’ He stared at my T h e

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Let us, again, refer to the memoirs of Romain Rolland. He recorded:

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I asked Miss Macleod what exactly was the type of voice Vivekananda had. Because she was not a musician, she could not say anything about it. She could only describe it as ‘warm and moving—the most beautiful voice that I have M A R C H

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ever heard’. Calvø, who was the appropriate judge of it, said it was an admirable baritone which had the vibrations like a Chinese gong.6

Then came the voice in the chant of a Sanskrit invocation—but a voice of what exceptional quality! It was mellow, but full-resonant in tone, bell-like—but, above all, it rang so true.

The Way Swamiji Spoke One of the most moving descriptions of Swamiji’s wonderful voice can be had from the reminiscences of Mrs. Lillian Montgomery. The lady had come one Sunday morning in June 1900 to the Vedanta House, New York to hear the ‘new’ Swami. Thereafter she attended every lecture and class that Swamiji gave during the brief period—a period of her life that changed her world. She recorded her impressions on Swamiji that remained fresh and glowing even after passage of more than half a century in 1954 [at the request of the then head of the New York Vedanta Society, Swami Pavitrananda] and also in a typed talk that she gave the following year before a gathering of the members of the same Society:

And then he rose to speak; phrases flowed forth without effort, but every word was moulded round a light that brought new significance to its meaning—he was living the very thoughts he was expressing. And as he spoke, veils just seemed to fall from your eyes; as he was speaking, he gave you an entirely different impression of the relationship of the individual to the Divinity. In some ways there was no limit to his personality. … As we see people we see them limited because their awareness is entirely connected to the body. It seemed to me there was an ocean of consciousness back of Swami Vivekananda, and in some way it focused and flowed through his words.7

… After an interval, a door at the left opened— Swami entered quietly—his air was unassuming, but immediately I knew that there was something extraordinary about him. He took his place in high-back chair on the rostrum just in front of me; and there was something about his presence that fascinated you; you couldn’t take your eyes off of him. His eyes closed. He sat in meditation … He had the most perfect head I had ever seen. Perfectly poised. Power seemed to emanate from him, I was fascinated; he looked like a living Buddha; he looked entirely different from any personality I had ever seen.

Finally, we conclude with a well known observation of Romain Rolland which aptly sums up what one would have felt had one been present to listen to Swamiji’s golden voice: Vivekananda’s words are great music, phrases in the style of Beethoven, stirring rhythms like the march of Handel choruses. I cannot touch these sayings of his, scattered as they are through the pages of books at thirty years’ distance, without receiving a thrill through my body like an electric shock. And what shocks, what transports must have been produced when in burning words they issued from the lips of the hero!

NN References 1.

Tantine, the Life of Josephine Macleod. Pravrajika Prabuddhaprana, Sri Sarada Math, Dakshineswar, Calcutta-76, Second edition, 1994, pp 2021. Hereafter Tantine Life of Swami Vivekananda by His Eastern and Western Disciples, Advaita Ashrama, Kolkata, 2.29 T h e

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3. 4. 5. 6. 7.

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Unpublished Letters of Swami Saradananda1 Math, Belur, Howrah, Bengal. Sept. 13th 1898 10.40 p.m. My dear Granny,2 Just a few words before going to bed. I have not had the time to write to you. I am sorry. But you have been as much present with me and all my dear friends and the presence has been so real—that I felt sure my silent words & messages would reach you every day. It appears I shall have to be very busy this week & the next with my writings and lectures before the public & the math. I shall have to speak in the Albert Saturday week[?], besides my lecture before the R.K.M. the day following. So you will understand if I am silent a few days but know I am always with you all. Kindly tell Jojo she need not send the money beforehand. I will manage it from here. Then write me when you are expected in Delhi or Agra, where I will join. I am making arrangements so that I will be able to join you by the first week of October. I had to go to Calcutta today to look after my glasses, both of them having broken—I do not know how. I saw my father & mother too & found them ready to start by the end of September. So that I will send them to Benares before I start & I am glad of it. My father had an attack of fever quite recently & I found the constant worry & trouble telling upon my mother very badly. I saw Sarada Devi too. She is well & asked about you all & my mother too did the same. You will regret very much to hear Mr.Cola is dead. He died on the 31st of July & never recovered from that attack of insanity. I had this news from Dr.Janes. A very kind letter from Miss Schroeder of Montclair to say my friends at Montclair are collecting little sums to help our work here. It is really so considerate for them. I am thinking of dividing the sum of 120 dollars, which they have already collected & will send me as soon as I write—equally between the orphanage & Nivedita’s school. Do you approve of this? You need not tell it to any one at present—or do what you think best. No letters this mail from A. or S. It is really gratifying to know that peace has at last been concluded between U.S. & Spain. Mr.Fox has sent me two papers announcing the peace. He sent one to you too, which I have already forwarded. I hope you are having the same quiet experience as before and I am really finding myself counting the days when I shall meet you. But then it is sad to think I shall have to send you away to U.S. again—very soon after that, though I feel there will be no real separation. My kind regards to the party and thanks to Nivedita please for her kind letter. Everything for you as always & good night. Ever yours affly. Saradananda

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P.S.: It is raining all day here & there is a regular howling cast[?] wind all the time. Written on the side margin— I have got up all your personal letters of A. & S. into one packet & kept it in my own drawer—so that we can find them in a moment’s notice. Your clothes & trunks have been aired and put into the sun for a whole day, a few days ago. …

Math Belur Howrah Bengal Sept 18th 1898 My dear Badri3, A few days ago, I had a letter from the Swami Niranjanananda, requesting me to recommend Govind Lal to a certain English gentleman. With all my heart’s desire, to be of any service to you, I am sorry to tell you, I have not the good fortune to know the gentleman, of whom the Swami spoke, and so I cannot be of any use to you in this affair. It will give me great joy indeed to be of any help to you in future. We are really so much indebted to you for all your numerous kindness to us, that it will be only a poor gesture if we can do any little thing for you. If you are sure the Swami Vivekanandaji knows this gentleman, kindly write to him direct. I know he will be only too glad to do it if it lies in his power. You know his address perhaps. It is – C/o H.Mukherji Esq. Chief Judge Srinagar, Cashmir The Swamis here are doing well. Kindly convey my greetings to the Swami N. if he be with you still & thanks for kindly writing me. I am not writing him direct thinking he has left you already as he wrote. My constant blessings on you and yours & remember me kindly to all friends there & to the Swamis & to Mr.&Mrs.Sevier. Hoping this will find you well & the family too. I am yours with best wishes always, Saradananda

1. A direct disciple of Sri Ramakrishna 2. Mrs. Sara Bull, an American disciple of Swami Vivekananda 3. A close devotee of Swami Vivekananda from Almora

Courtesy: Ramakrishna Museum, Belur Math

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Coping with Family Stress: Holy Mother’s Example SHARMILA BOSE

Life in Today’s World In today’s world, life is full of stress. A typical householder is faced with innumerable sources of stress, both at work as well as at home. Running a household, attending to numerous odd jobs at home and outside the home, dealing with social and financial issues, interacting with such mind-boggling types of human minds, well, life is a complex affair. At times, the physical or mental strain would indeed appear to be too painful to bear. The common saying: ‘Life is not a bed of roses,’ appears all too often to be a gross understatement, from the perspective of the modern, suffering householder! Holy Mother Sri Sarada Devi had a point when she said, ‘Human birth is full of suffering….none, not even God in human form, can escape the sufferings of body or mind.’1 This we all know. As we look around, now or into the past, life is never entirely free of suffering, no matter what the spiritual level of the human being is. Regardless of how much material progress is achieved by humankind, and even if physical comfort or relief were instantly available to all, one cannot hope to escape totally from mental anguish and grief, brought upon by the vagaries of day-to-day life of the typical householder. One may ask, ‘So, what is the way to cope with this stress, particularly that faced

within the family? How does one deal with ailing relatives or errant children? Should the householder try to somehow detach from his or her environment or renounce the world in the face of such difficulties?’ Today, all too often, especially in western life or westernised life-style elsewhere, one encounters many examples of escapism: one parent deserting the family, leaving the other to face the music; children forgetting their parents after leaving home for work; even a mother giving away her child to orphanage to avoid the hardship of raising the child in poverty or without an earning father at home. With the passage of time, issues relating to man’s moral responsibility are becoming keener and more urgent than ever. Holy Mother’s Example In this context, we can derive much from studying the extraordinary life of Holy Mother Sri Sarada Devi. Though a simple village housewife, the Mother has much to teach us as to how to regain our strength and face the world with courage, without escaping into acts of apparent renunciation—acts that are, in most cases, nothing but examples of selfish escapism or cowardice. While reading Holy Mother’s life, one finds many aspects of her life quite easily related to a common life. Apparently, like most

A devotee living in USA for past 25 years, Sharmila Bose holds a Master’s degree in English from Calcutta University. She is closely associated with the Vedanta Society of New York. T h e

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of us, Mother’s life was full of hardships and suffering. She grew up as village girl, helping her parents in doing many household jobs. After being married to Sri Ramakrishna, she came to Dakshineswar where she lived in a congested and narrow room for years. Later, after the passing of Sri Ramakrishna, she lived with her brothers at Jayrambati. Her family life was far from being peaceful. One of the main sources of familial stress was Radharani or Radhu, her niece. Radhu was the daughter of Holy Mother’s brother, Abhaycharan. After Sri Ramakrishna left his mortal body, Holy Mother was deeply grief-stricken and did not want to live any more. She seemed to have no purpose for continuing her earthly life. During that period, Mother had a vision of a little girl playing around in front of her. Soon, Sri Ramakrishna appeared before her and told her that she has to take care of this little girl. And then he added, ‘Take her as a support and live. Many spiritual seekers will come to you.’2 Abhaycharan encountered an untimely death, leaving behind his wife Surabala and their infant daughter, Radhu, with an explicit request to Holy Mother to take over the responsibility of looking after his family after his departure. Surabala’s mental instability led to her callous treatment of the child; and, so Mother resolved to become Radhu’s care-giver. Sri Ramakrishna appeared once again before the Mother, and urged her to take refuge under the bond of love that binds this child to her: ‘This is the girl you saw before. Take her as a support. She is Yogamaya.’3 The Mother then understood the meaning of Sri Ramakrishna’s earlier message and became firm in her commitment to raise Radhu with love and compassion. As a child, Radhu was sweet-natured; but, as she grew, she became quite a difficult personality. In course of time she got married T h e

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and gave birth to a son. It was after this that Radhu experienced nervous strain of the highest degree. In fact, her condition was such that she had difficulty adjusting even in the most peaceful environments. Holy Mother had to bear the brunt of Radhu’s temperamental behaviour. Radhu developed an addiction to opium after her difficult childbirth. Once, when she was denied opium, she hurled a large eggplant at Mother’s back. As a result of it, Mother suffered great pain, but instead of reacting sharply, she prayed immediately to Sri Ramakrishna, saying: ‘O Lord, please do not count Radhu’s sins, she is out of her wits!’ This is by no means the only instance of Radhu’s tantrums. In spite of receiving exemplary care and unqualified affection, Radhu’s misbehaviour often crossed all plausible limits. Once, when Holy Mother was travelling by bullock-cart from Bisnupur to Jayrambati, Radhu began to kick and hurl abuses at Holy Mother, telling her to leave the vehicle. This time too, Mother bore the insult and pain stoically and forgave Radhu, by invoking her innate strength and all-encompassing divine love. The above are but a couple of examples (cited from hundreds) that show how Holy Mother’s human existence was fraught with pain and misery, despite the fact that she was Divinity Herself. In her teachings, Mother says that even amidst abject suffering and misery one should cling on to God and endure the pain with as much equanimity as possible. Her life in itself is a palpable, vivid message to this effect. Through her own experiences, Mother taught us how to cope with familial stress—i.e., through spiritual living. Elucidating this, says a senior monk of the Ramakrishna Order,

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our creative faculty when we are confronting life’s inevitable pain and sorrow. Hindu scriptures want us to look upon suffering as tapas or austerity, which is an aid to spiritual insight. The Brihadaranyaka Upanishad (v.11.1) declares that calm submission to God brings a peaceful acceptance of suffering that is equivalent to practicing religious austerities.4

Radharani was not the only source of domestic trouble and misery in Holy Mother’s human play. Surabala, Radhu’s natural mother, often had outbreaks of anger and jealousy that were directed at Mother. She often accused Mother of establishing a deliberate, possessive hold over Radhu. Surabala, being mentally unstable, had paranoid feelings about Mother trying to snatch Radhu away from her care. In addition, Mother was constantly subject to the unpleasant domestic feuds brought upon by her three brothers (Prasanna, Kalikumar and Barada), who were quite money-minded and demanding in their dealings with Mother. There were others in the family she had to cope with as well. Details of how Holy Mother coped with all her domestic tribulations during her extended stay at Jayrambati (during 18971920) are well-documented in her life by various monks of the Ramakrishna Order. Reading an account of Mother’s patience and commonsense is truly inspiring and strengthening.5 Further Thoughts on Holy Mother Indeed one can draw many lessons from Holy Mother to cope with life’s situations. A typical householder faces many hardships and obstacles in daily life. If one studies Holy Mother’s life, one finds many nuggets of wisdom in Mother’s example. One may, however, argue that Holy Mother had super-human powers and quaT h e

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lities; so we cannot possibly emulate her ways of dealing with domestic problems. It is indeed true that the level of patience and tolerance exemplified by her life is hard to attain by most of us. But, as Sri Krishna says in the Bhagavad Gita, Whatever the noblest persons do, the ordinary person imitates. The standard they set, the ordinary people follow.6

Holy Mother was indeed ‘the noblest of persons’ and hence her example can be a source of great inspiration. Her life of an ordinary, rural householder, as part of a divine play, teaches us how to live peacefully, in the midst of untold misery and strife. The role of Radhu and other relatives in this illustrative drama is not to be minimized. Had the Mother been insulated from all difficulties (after Sri Ramakrishna’s passing) by living just a comfortable, protected life in Calcutta, surrounded by genuine devotees, we would not have been able to learn from her verbal teachings of endurance and patience. She willingly and knowingly accepted the spell of being bound to mundane domestic chores and responsibilities, so that her life would serve as a palpable, living message for all suffering humanity in future generations. And what about Radhu? Did she know anything of her role is this divine play? Perhaps not; ordinary human beings are seldom aware of the incidental role that they play to fulfil a divine mission. Yet, one incident is quite illuminating:

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After Mother’s death, Radhu was watched over by some of the swamis of the Ramakrishna Order. Her life was not peaceful even during this period. When it was discovered she had tuberculosis, incurable in those days, the swamis decided to keep Radhu in Benaras. By dying in the holy city, Radhu would be assured of liberation, they thought. They had not told M A R C H

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Radhu of her illness. Yet, with surprising insight, she understood what the swamis had in mind. She protested and insisted they return home to Jayrambati. ‘Do you think I do not know what you are trying to do?’ she asked them. ‘This is not necessary. Take me home to die in Jayrambati. My Aunt [Holy Mother] has done everything for me.’ Quite possibly, she realized who her aunt really was by that time, and wanted to breathe her last in the Holy Land of Jayrambati, where the memories of Mother’s loving care would remain fresh in her mind as she took her exit from this world, hoping for liberation into Mother’s welcoming arms.7

Holy Mother laid great emphasis on prayer as a means to face life. She said: One who makes a habit of prayer will easily overcome all difficulties and remain calm and unruffled in the midst of the trials of life.8. . . Open your grief-stricken heart to the Lord. Weep and sincerely pray, ‘O Lord, draw me towards

You; give me peace of mind.’ By doing so constantly you will gradually attain peace of mind.9

Again, she counselled us not to be ruffled by the difficulties that come our way. In a succinct statement she points out, You see, my son, it is not a fact that you will never face dangers. Difficulties always come, but they do not last forever. You will see that they pass away like water under a bridge.10

In closing, let us recall Holy Mother’s great mantra for facing life, especially living with others. Simple but profound, it is the best way to lead a peaceful family life amidst all the trials and tribulations that are inevitable. She said, If you want peace, then do not look into anybody’s faults. Look into your own faults. Learn to make the world your own. No one is a stranger; the whole world is your own.

DD References 1. 2. 3. 4.

Teachings of Holy Mother Sri Sarada Devi, Sri Ramakrishna Math, Chennai, p.10 Holy Mother, Swami Nikhilananda, Sri Ramakrishna Math, Chennai, p.137 ibid. p.138 Relief of Tension, Depression and Anxiety through Spiritual Living, Swami Tathagatananda, Advaita Ashrama, Kolkata, p.175 One can read any of the three biographies of the Holy Mother published by Sri Ramakrishna

Math, Chennai: Holy Mother Sri Sarada Devi, by Swami Gambhirananda, Sri Sarada Devi the Holy Mother, by Swami Tapasyananda, and Holy Mother, by Swami Nikhilananda. 6. Gita, 3.21 7. Matri Sanniddhe, Swami Ishananda, Udbodhan Office, third edition, 2004, Appendix, p.182 8. Teachings of Holy Mother, Chennai Math, p.10 9. ibid, p.10 10. ibid, p.5

As long as we remain egoistic, everything that we perceive, everything that we do is limited, and the world in which we live is full of differences and separations; there is no peace or harmony in it. But for the person who never thinks of himself the world changes in a revolutionary fashion within a short time. He who craves nothing in this world, he who has no ‘I’, for him peace has come. —Swami Ashokananda, Ascent to spiritual Illumination, p.154

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Swami Vivekananda was a great storyteller. His talks and writings are interspersed with numerous anecdotes, examples, similes, and illustrations mirroring his vast knowledge of human natureâ&#x20AC;&#x201D;its potential and its relative limitations. Some of these stories are well known, many others are little known. We present here some more of these insightful stories, selected from his Complete Works.

XXXXXIII The Story of Mahabharata The other epic about which I am going to speak to you this evening, is called the Mahabharata. It contains the story of a race descended from King Bharata, who was the son of Dushyanta and Shakuntala. Maha means great, and Bharata means the descendants of Bharata, from whom India has derived its name, Bharata. Mahabharata means Great India, or the story of the great descendants of Bharata. The scene of this epic is the ancient kingdom of the Kurus, and the story is based on the great war which took place between the Kurus and the Panchalas. So the region of the quarrel is not very big. This epic is the most popular one in India; and it exercises the same authority in India as Homerâ&#x20AC;&#x2122;s poems did over the Greeks. As ages went on, more and more matter was added to it, until it has become a huge book of about a hundred thousand couplets. All sorts of tales, legends and myths, philosophical treatises, scraps of history, and various discussions have been added to it from time to time, until it is a vast, gigantic mass of literature; and through it all runs the old, original story. The central story of the Mahabharata is of a war between two families of cousins, one family, called the Kauravas, the other the Pandavas â&#x20AC;&#x201D; for the empire of India. T h e

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The Aryans came into India in small companies. Gradually, these tribes began to extend, until, at last, they became the undisputed rulers of India, and then arose this fight to gain the mastery, between two branches of the same family. Those of you who have studied the Gita know how the book opens with a description of the battle-field, with two armies arrayed one against the other. That is the war of the Mahabharata. There were two brothers, sons of the emperor. The elder one was called Dhritarashtra, and the other was called Pandu. Dhritarashtra, the elder one, was born blind. According to Indian law, no blind, halt, maimed, consumptive, or any other constitutionally diseased person, can inherit. He can only get a maintenance. So, Dhritarashtra could not ascend the throne, though he was the elder son, and Pandu became the emperor. Dhritarashtra had a hundred sons, and Pandu only had five. After the death of Pandu at an early age, Dhritarashtra became king of the Kurus and brought up the sons of Pandu along with his own children. When they grew up, they were placed under the tutorship of the great priest-warrior, Drona, and were well trained in the various material arts and sciences befitting princes. (4:78) (To be continued . . .)

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Difficult People REENA SINHA

1 We’ve all come across them, sometime or the other, For some, it’s a one-time hassle, for others, a daily bother. Difficult people come in all forms and ages, There’re no clues to help spot them, nor any norms How to deal with them, no one can tell, But they sure make our lives a living hell. A domineering parent who wouldn’t let go, A cantankerous boss with a massive ego, A nagging wife breathing down your neck, A headstrong child who doesn’t care a neck, An opportunistic colleague, a troublesome friend, A suspicious neighbour, always ready to offend, I’ve had my share of them too, as all of us do, Let me share some of my experiences with you. 2 A student of mine he was, a little boy of eight, An innocent face, but a heart full of hate For his mother, his teachers, his school and studies, And, will you believe it, even his buddies?

His teachers complained, his mother was ashamed, He day-dreamed in class, whether science or Arts, His notebooks were empty, his homework undone, Negatives he had so many, positives not one. He was often marched down to the principal’s office, He was often punished, at times given toffees, But kindness or sternness, nothing seemed to work, He’d stare hard at you and stand like a rock. I prayed hard to God to show him the light. 3 My thoughts went back to my former boss, Who never ever agreed with my views or thoughts. Undercurrents, bitterness, tension in the air, Anger, hatred, for she was being unfair, Fear, that she may cause me some harm, I always lived in a state of alarm. Would things have been different, had I understood That I was the cause of the difficulty too? 4

A doctorate in English literature, Ms. Reena Sinha has worked in various programmes for improving quality of school education. She ran a school in Ghana (Africa) and has edited a few school and audio books. Presently she is pursuing an advanced course on the Montessori Method of teaching. T h e

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My pupil and boss have taught me a lesson, While judging people, let us not hasten. Difficult people do not love being so, More often than not, they just do not know! Or perhaps, just cannot let go. Sometimes it’s their egos that come in the way, At other times, it’s ours that block the way. 5 Here’s what I learnt about dealing with them. Peep into their minds and try to understand What makes them act the way they do, Their ego, a whim, some truth about you? Then deal with them as situation demands, Calmness for anger, obedience for commands, Compliance for stubbornness, truth for falsehood, Humility for arrogance, will do a lot of good. It always pays to bow down for a while, To help them realize, it wasn’t worth their while. Be a parent to a mother, who acts like a child, Be a child to a daughter, who acts very wild, A boss can be handled with gentle persuasion, A friend, with a calm and forgiving disposition, Psychological handling while dealing with them,

Can turn them around and make them your friends. A positive attitude will also help, Then negatives will become roads to success! 6 Let us consider yet another fact, We haven’t perhaps thought of that: It’s strange but true that we don’t realize We are often those difficult people whom we so criticize. A wonderful father may be a horrendous boss, An excellent teacher may be at a loss When it comes to dealing with her children dear, So she fills their lives with misery and tears. It’s therefore odd to put people in slots, Say who is difficult and who is not. We are all difficult and easy at times, Like our lives that are filled with both rain and sunshine. 7 So what’s to be done when a difficult one Walks into my life, removes peace for strife? Apply understanding, patience, tact and thought, Try my level best and leave the rest to God. Difficult people or people misunderstood? It’s all the same, it’s just the way you look!

He whose mind is not wetted by lust, he who is not affected by hatred, he who has discarded both good and evil, to such a vigilant one there is no fear. —Buddha

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Swami Vivekananda’s Birthday Observed The birthday (tithipuja) of Swamiji was celebrated on Wednesday, 6 January 2010 in branch centres of Ramakrishna Math and Ramakrishna Mission the world over. At Belur Math, thousands of devotees attended the celebration throughout the day. Cooked prasad was served to about 19,000 devotees. On the occasion, a public meeting was held at Belur Math. Swami Mumukshanandaji, the head of Ramakrishna Math, Baghbazar, presided over the meeting.

Swamiji's study table in his room at Belur Math

Swamiji's Samadhi Mandir, Belur Math

National Youth Day Celebrations In 1985, the Government of India declared the birthday of Swami Vivekananda (12th January) as our National Youth Day. To quote from the Government of India communication, ‘it was felt that the philosophy of Swamiji and the ideals for which he lived and worked for could be a great source of inspiration for the Indian youth’. As earlier, this year too, the National Youth Day (12th January) was celebrated with great enthusiasm and in an impressive way by many of our centres by organizing programmes for youth. Special puja, bhajans, prasada distribution, lectures, and helping the needy marked the occasion. The following centres and the Headquarters (along with Saradapitha) celebrated the Day with various programmes such as processions, speeches, recitations, cultural competitions, etc: Aalo, Agartala, Aurangabad, Baghbazar, Bangalore, Baranagar Mission, Bhopal, Bhubaneswar, Chandigarh, Chapra, Chennai Math, Coimbatore Math, Cooch Behar, Delhi, Deoghar, Garbeta, Hyderabad, Kadapa, Kanchipuram, Kanpur, Kochi, Limbdi, Lucknow, Malda, Manasadwip, Mangalore, Mumbai, Muzaffarpur, Nagpur, Narainpur, Narendrapur, Patna, Ponnampet, Porbandar, Port Blair, Puri Mission, Raipur, Rajkot, Ranchi Morabadi, Sargachhi, Shillong, Swamiji’s House, Ulsoor, Vadodara and Vishakhapatnam. T h e

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National Youth Day Celebrations: In Pictures

Ulsoor (Bangalore): youth meet

Youth procession at Vishakhapatnam

Youth procession at Chennai

Youth meet at Salem Ashrama

Nation-wide Drawing Competition Conducted by Chennai Math As on earlier years, this year too Sri Ramakrishna Vijayam, the Tamil monthly published from Chennai Ramakrishna Math, organized a youth competition to mark the National Youth Day. This year’s drawing competition was captioned ‘Draw Swamiji, Draw Energy’, with 30,500 entries received from different parts of the country. It may be recalled here that Vijayam, now in its 90th year, has a monthly circulation of 1,20,000 out of which around 60% are youth subscribers. The participants of Draw Swamiji, Draw Energy competition were grouped into two: First Group: Class XI to College Students (age: 16 to 25), with themes such as Swami Vivekananda—the fountainhead of Indian National Unity, the progress of women as envisioned by Swamiji and so on. Second Group: Class VI to Class X (age 11-15) with themes as a portrait of Swami Vivekananda that appeals to your heart, Depictions of inspiring incidents from Swamiji’s life and so on. The entries came from nearly all Indian States, including Jammu & Kashmir, and some also from Sri Lanka. The judges for the entries included eminent artists, Sri Maniam Selven of Chennai, and Sri Chitrak and Smt. Pushpak Chitrak from Delhi. Prizes worth Rs. 3,00,000 were distributed. Among the National level winners, Sri J. Vijayakumar from Pudukkottai has bagged the first prize. Sri Konthoujam Maikel Meetei, who has won 2nd Prize among the Seniors, is a physically challenged person with amputated knee, a victim of bomb blast in 2007 at Manipur, Imphala. Sri Sowvik Ghosh who has won the first prize among the juniors is deaf and dumb. He is from West Bengal. T h e

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Prize award function was held on January 12th Tuesday 2010 at the Madras University Centenary Auditorium, Chepauk Chennai, in which all India level prize winners numbering 20 from all over the country received the prizes and about 3000 students, teachers and general public participated. Swami Gautamanandaji, presided over this function. Col. Dr. G. Thiruvasagam, ViceChancellor, Madras University, Thiru R. Nataraj, DGP, Fire and Rescue services, Mr. Gurumurthy, Columnist, Thiru K. Vaidyanathan, Editor Dinamani, addressed the gathering. Madurai Ashrama conducted a public meeting, and an essay competition on Drawing competition prize winners at the public meeting, Chennai Swamiji in which 22,712 students from 296 educational institutions in Tamil Nadu participated. Installation of Swamiji’s Statue at Madurai Math Swami Vivekananda visited Madurai on two occasions. His first visit took place sometimes in 1893 as an unknown wandering monk. His second visit was after his triumphant return to India in January 26, 1897. After landing at Pamban, near Rameshwaram, he visited Ramnad, Paramkudi, Manamadurai and Madurai. He was presented with public addresses at all these places and he gave his soul stirring speeches. He spoke at Madurai on gatherings on February 2, 1897, to a large gathering of admirers and devotees. To commemorate these two historic visits of Swamiji Vivekananda, an 11-feet bronze statue was unveiled at Ramakrishna Math, Madurai. His holiness Revered Swami Smarananandaji Maharaj, Vice-president, Ramakrishna Math and Ramakrishna Mission, unveiled the statue on December 22, 2009. The unveiling ceremony consisted of Vedic chanting, Bhajan, speeches and distribution of Prasad. Around 500 devotees were present on the occasion.

General News

The Ramakrishna Mission Institute of Culture, Kolkata,

organized an international seminar on Spirituality and Science of Consciousness from 8 to 10 January. Swami Prabhanandaji, the General Secretary, spoke at the inaugural session. In all, 17 eminent scholars Statue unveiling at Madurai Math from India and abroad presented papers. Viveknagar (Tripura) centre organized an All Tripura Devotees’ Conference at the Ashrama on 10 January, which was attended by 521 devotees. In the all-India drawing & handwriting contest 2009-10 conducted by Akhil Bharatiya Nagrik Vikas Kendra, Aurangabad, six students of Viveknagar School won Kalaratna Award, the Principal and the Organizer Teacher won the Best Teacher Award, and the School won the Best School Award. Chandigarh centre conducted a child dental care project in which 670 children of a primary school were examined and treated. T h e

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On 31 December Chennai Math launched a mobile bookstall which will carry the message of the Holy Trio through our publications all over Tamil Nadu, especially to educational institutions.

Relief Work 1. Aila Cyclone Relief: West Bengal: Belgharia centre distributed saris, dhotis, blankets, woollen jackets, solar lanterns, mosquito-nets and 3000 sets of utensils (each set containing 5 plates, 5 glasses, 5 spoons, 2 gamlas and 1 ladle) to 6829 Aila-affected families in Gosaba block, South 24-Parganas Mobile Book Stall, Chennai Math district, on 17 and 24 January. 2. Flood Relief: Andhra Pradesh: On 10 and 11 January, Hyderabad centre distributed 160 looms to the poor weavers of Rajoli village in Mehaboobnagar district who had lost their looms in the recent flood there. 3. Winter Relief:18,716 blankets were distributed through the following centres to poor people affected by the severity of winter: Agartala – 200, Antpur – 500, Baghbazar – 738, Barasat – 600, Bhubaneswar – 100, Garbeta – 35, Guwahati – 217, Ichapur – 2311, Jamtara – 549, Katihar – 100, Khetri – 61, Medinipur – 400, Patna – 8500, Puri Math – 1400, Rahara – 505, Raipur – 500, Silchar – 1000, Tamluk – 1000. Besides, the following centres distributed various winter garments, shown in brackets, to the needy: Garbeta (50 sweaters), Ichapur (100 woollen jackets), Patna (498 woollen jackets and 2145 assorted woollen garments). 4. Medical Relief: West Bengal Gangasagar Mela: Distribution of blankets, Patna Ashrama As in the previous years, this year also Seva Pratishthan organized a round-the-clock medical relief camp during Makar Sankranti Mela at Sagar Island in South 24-Parganas district from 10 to 16 January. In all, 5781 patients were treated, out of which 18 received indoor medical care. Besides, 150 blankets and 189 pieces of clothing were distributed to poor pilgrims and monks. Manasadwip centre arranged board and lodging facilities for 1500 pilgrims at residential camps in the Mela area, and provided medical care to 60 of them. 5. Fire Relief: West Bengal: On 13 and 14 January, Baghbazar Math distributed 468 saris, 468 lungis, 977 chadars and 977 sweaters to the families whose houses had been gutted by a devastating fire at Vasanti Colony, a slum in Ultadanga, North Kolkata. 6. Distress Relief:The following centres distributed various items, shown in brackets, to the needy: Agartala (1600 sets of children’s garments), Baghbazar (1000 saris), Guwahati (100 saris and 170 steel plates), Ichapur (2095 saris and 87 assorted garments), Medinipur (75 saris and 25 dhotis), Porbandar (3925 kg rice, 1200 kg dal, 800 kg oil, 425 packets of biscuits and 400 chadars), Puri Math (100 packets of baby food, 50 sets of school uniforms, 27 slates, 75 dictionaries, 100 soap-bars, 100 Dettol-bottles, 100 nail-clippers, etc), Rahara (33 kg coconut oil, 45 saris, 12 assorted garments and 147 mosquito-nets), Raipur (100 saris), Silchar (366 saris and 270 dhotis), Vadodara (240 kg flour, 96 kg rice, 48 kg edible oil, 36 kg spices, 12 kg salt, 96 plates, 96 bowls, 96 glasses, 48 frying pans, 48 frying spoons, 96 blankets, 130 school bags, 780 notebooks and 130 geometry boxes). For relief photos etc, please visit www.belurmath.org/relief.html T h e

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

DYNAMIC SPIRITUALITY GLOBALIZED WORLD

FOR

By Swami Ranganathananda A commemorative volume of selections from the works of Swami Ranganathananda. Published by The Citizen’s Committee, Birth Centenary Celebrations of Swami Ranganathananda, Hyderabad. Copies can be had from Ramakrishna Math Domalguda, Hyderabad - 500 029. 2008, hardback, pp.348 + xx, Price not mentioned. This book contains selected writings of Swami Ranganathananda, the 13 th President of the Ramakrishna Order. The contents are arranged in eight parts together with a biographical sketch of the Swami and an article on his Inclusive Humanism as an introduction by the members of Swami Ranganathananda Birth Centenary Celebration Committee. The first part contains a brief on Sri Ramakrishna’s Universal Religion, a short sketch on the Holy Mother Sarada Devi and a summary of Swami Vivekananda’s Practical Vedanta followed by a glorious tribute to his guru, Swami Sivananda, by the author. The next part on Sadhana elucidates the role of grace for making progress in the spiritual path. It has ample illustrations from Indian traditions with special reference to Sri Ramakrishna’s message and apt examples from seekers in other religious traditions like Saint Augustine and Brother Lawrence and Sufi Sheik Sadi; this is followed by a concise article on the message of the Upanishads. A Symposium was held in 1980-81 at Delhi Ramakrishna Mission on ‘Enlightened Citizenship’ where Swami Ranganathananda delivered the Inaugural Address. This talk was the ‘piece de resistance’ of that Symposium. An abridged version T h e

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of the talk is contained in the next article as ‘The Gita concept of Citizenship as Spiritual Growth’. In this the author explains beautifully the genesis of democracy in Greece in the ancient past, how it developed in the Western Countries in the recent past, modern India’s experiment with democracy, failure of the Grahastha to evolve into a citizen of the country and reasons thereof, and the concept of enlightened citizenship in the light of Vedanta. Unfortunately, this valuable information, made known to an elite group, is still confined to books and has failed to reach the public. The readers will be doing a yeoman service if they take the initiative to get the contents of this article translated into regional languages and the message disseminated to as many of our citizens as possible. In Part VI captioned ‘Human Excellence’ there are six articles. The need for synthesis of science and religion is brought out in the first article. The next three articles deal with why and how education should not stop with acquisition of knowledge but in its assimilation to enable true human growth. It speaks of the imperative for Adyatma-vidya in human development and the role of administrators. ‘Human values in management’ and ‘the Role and Responsibilities of Teachers in Building up a Modern India’ contain valuable advice for both sections of the community to which they are addressed. The last article, containing gist of author’s book What Life Has Taught Me, brings out instances of experiences from his long and illustrious career from which the readers could elicit lessons of value. The cover design, get-up and printing of the book are excellent. It will be of much help to the public if the publishers give more publicity to this book and also bring out a low priced paperback edition for greater outreach of this valuable publication. ___________________________ H SUBRAMANIAN, BANGALORE

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THE DALAI LAMA Conversations with Rajiv Mehrotra Published by Hay House Publishers (India) Pvt.Ltd. Muskaan Complex, Plot No.3, B-2 Vasant Kunj, New Delhi – 110 070. 2009, paperback, pp.246, Rs.295 This book presents a fresh and spiritual expression of His Holiness The Dalai Lama’s deep concern for humanity. ‘A simple Buddhist monk,’ as The Dalai Lama’s calls himself, he is a symbol of compassion, peace and Tibetan struggle for freedom with great emphasis on non-violence. The book is an edited compilation of mostly personal conversations covering more than 25 years between His Holiness The Dalai Lama and the editor, Rajiv Mehrotra. A host to widely viewed talk shows on public television, Sri Mehrotra is also a reputed author who uniquely addresses spiritual and practical issues in the society. The book is divided into eighteen chapters encompassing a variety of relevant themes. The first three chapters are devoted to the concept of religion in modern world, Buddhism in particular, and naturally lead us to the role of the Guru. In the words of The Dalai Lama: ‘Religious influence is mainly at the personal level. Irrespective of one’s faith or philosophy, transformation takes place within (p.1).’ He is very clear in his views regarding the role of religion, as all religions carry the message of love, compassion and forgiveness. It is interesting to note his sparkling appreciation of India, when he says: ‘India is like a supermarket of many religious traditions, and I think that is one of the beautiful things about this country. And because of that reality, religious ahimsa (the doctrine of refraining from harming any living being) has become a part of the Indian tradition. In this, India has set an example for the world (p.5).’ In the same vein he urges people to follow their own faith, traditional values and religion. In the 2nd chapter, philosophical and conceptual details of Buddhism and Tibetan Buddhism are analyzed. The third chapter, ‘The Role of the Guru’, explains the qualities and qualification of the teacher with reference to Aryadeva and Maitreya. It is particularly significant in the contexts of modern educational system. T h e

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Chapters four, five and six deal with Compassion and Happiness; and Suffering and Motivation on the Spiritual Path. The practice of compassion is directly helpful to the practitioner as it makes one increasingly positive in attitude to attain inner peace and happiness. Suffering is the major cause that distresses human beings. Here, The Dalai Lama suggests us to become cautious about negative emotions and he logically guides us to turn the negative state of mind into neutral state and later transform it into a virtuous state. While concluding the chapter on Suffering he says: ‘The sage Nagarjuna said that complete understanding of samsara is nirvana. Nirvana is a state completely free from suffering. It is a cessation of suffering (p 60)’. In chapters seven to twelve there is a dialogue regarding Karma, Reincarnation, Nirvana/Moksha, Consciousness, Shunyata and Phenomena. The chapters on Shunyata and Phenomena are interesting from the philosophical and spiritual point of view. We are reminded of the concept of Maya when he talks about ‘all existence that is like a reflection, clear and pure without turbulence; it cannot be grasped and it cannot be expressed. . .’ (p.133) In chapter thirteen titled ‘The Power of Meditation and Visualization’, The Dalai Lama speaks about meditation chiefly as an instrument to shape or transform our mind. In a logical sequence he proceeds towards the themes like ‘The Art of Tibetan Mind Training’, ‘The Science of the Mind’ in the next two chapters. Chapters sixteen, seventeen and eighteen focus on the practical aspects and implications of religion on any society and the role of religion in constructing our attitudes. The author says that ‘we should consider the whole world as we or us (p 201, 202)’. Proper understanding enables us to give respect to all sentient beings. In the chapter on ‘Universal Responsibility’, he makes us attentive and sympathetic towards the care of our blue planet and our environment, because ‘it is something like taking care of our own future (p 204).’ In the last chapter, The Dalai Lama, in his gentle and thoughtful manner, firmly expresses himself on Tibet issue and emphasizes on his spiritual commitment to the middle path. The future of Tibet seems unpleasant but he asserts his thankfulness to Indian government. He opines that due to the help by Indian government ‘we have

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been able to preserve our culture, religion, and traditions (p 227).’ These conversations are absorbing and certainly thought-provoking. They are presented in an ordered manner and anyone who desires to know about the views and standpoint of His Holiness the Dalai Lama in a nutshell, is sure to find this book as a wonderful reference.

Even if one considers the text of this book by itself, it is a great experience to read through it. The Institute should be thanked for bringing out this great book, in such an attractive format, with excellent printing. We hope that more and more of the reading public will take up this book reading which provides an excellent opportunity to know of our glorious ancestors.

_________________________ DR. MRS. SURUCHI PANDE, PUNE

______________________________ NVC SWAMY, BANGALORE

THE MAHABHARATA

KILL FEAR

By Pandit A.M.Srinivasachariar Translated by Dr.V. Raghavan

By J.P.Vaswani

Publiushed by The Kuppuswami Sastri Research Institute, No.84, Thiru.Vi.Ka. Road, Mylapore, Chennai – 600 004. 2008, paperback, pp.470+xxx, Rs.200. The Mahabharata is, perhaps, the greatest of the epics of world literature. As the book itself claims: ‘What is here may perhaps be found elsewhere also. But, what is not here cannot be found anywhere else.’ The text itself is huge, running to a little more than 100,000 verses! There are several translations of and commentaries on this vast text, in practically every language of India. However, there are very few people who can claim that they have made a detailed study of this book, or even read it through once. There have been several abridgements, but these are marred by injudicious selections, sometimes distorting the original. In this context, the book under review deserves serious attention. It is not a condensation of the story, but a judicious selection of the verses, without in any way introducing distortions. It is a condensation of the original text itself, culling out appropriate verses, which tells the essential story without breaking its continuity in any way. All the eighteen Parvas have been covered in their essentials. For those who have already read the original text, the book serves as a handbook for ready recollection of the incidents. For those who have not yet read the original text it is an excellent entry point for a more detailed study. One gets an idea of the grandeur of the story, its plots, subplots and nuances, as well as the genius of the composer. T h e

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Published by Sterling Publishers Private Limited, A-59, Okhla Industrial Area, Phase II, New Delhi - 110 020, 2006, paperback, pp.144. Rs.100. Who does not fear! But not all try to find a wise solution to eradicate fear. The book under review is a sincere and practical attempt to help one conquer fear and face life with courage and spiritual conviction. The book begins with a portrayal of human predicament and the author analyzes the root causes and hidden sources of fear with his deep insights. The treatment of the topic is not just the same as that of western psychiatrists. This analysis is based on spiritual knowledge and vision. It enlightens the reader regarding the harmful consequences of fear which should be rooted out for one’s harmonious evolution. Fear, says the author, impedes mental development, clogs the flowering of feelings, shackles our creativity, hinders the thinking faculty and paralyzes our growth altogether. The book helps us to understand the complex action of fear which is an effective beginning to conquer it. Initially, the analytical insights and contents are arranged in eight chapters: ‘We are All Victims of Fear’, ‘Fear can Corrode You’, ‘Life Takes Courage’, ‘What is Fear?’, ‘Recognising Fear’, ‘Faith Gives You Courage’, ‘How to Conquer Fear’ and ‘Witness of Great Ones’. At the end, the author advocates seven practical suggestions to overcome and eradicate fear. Apt references, quotations, anecdotes and people’s experiences are drawn from various sources for better understanding. In the first chapter the author observes that modern man lives, works, walks and talks in fear.

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He is a helpless victim of fear. The second chapter reveals that fear can crush and corrode us with its negative power. The third chapter leads us optimistically towards a key and assures us that courage is a powerful antidote to fear. The fourth chapter distinguishes the natural instinct called fear from man-created neurosis called anxiety. This vague and unspecific mental worm makes us anticipate dangerous situations. The next chapter enables us to recognize fear. The childlike spirit, candid faith and devotion to God, the author emphasizes, can rescue us from the octopus grip of fear. The last chapters instil courage in us and show us how to lead a peaceful life freed from worry, guilt, insecurity and anxiety. The practical suggestions given at the end make the book are distinctively spiritual and oriental. All these suggestions spring not only from psychology but also from spiritual knowledge. Being afraid, the author says, is the worst thing that can happen to us. We need to still the mind and cultivate the will to encounter fear. Fear is certainly a kind of atheism and it takes us away from the divine presence. We must constantly remember that with God all things are possible. So the author counsels us to relax in God’s presence to receive his power. This is not a book to be read for only expanding one’s intellectual frontiers. But these practical suggestions are to be practiced, applied and practically experimented in various situations of our lives. It rightly admonishes us not to let fear corrode our life. To discover the true inherent courage in us and to deal with the complex challenges of modern life, this book can be a powerful aid. And this the book does with great ease! ____________________________________ S.R.RAMESH, MYSORE.

THE SCIENCE

MEDITATION

By Sneh Chakraburtty Published by New Age Books, A44 Naraina Phase-I, New Delhi 28. 2009, Paperback, pp. 283, Rs.225. ‘To the ignorant, the body is real. To the learned, the ego is real. To a scientist, the Law of Nature is real. To a spiritual seeker, nothing is real’ writes the author, a physician T h e

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who studied Vedanta from Swami Chinmayananda for twenty years. Human development is not the exclusive domain of science and technology, and scientists no longer find mysticism a puerile exercise. To quote Swami Ranganathananda, ‘The science of values and the science of spirituality. . . along with physical sciences and technology. . .’ will promote evolution of humanity to higher levels. Sneh Chakraburtty observes that spiritual progress is not ‘suppressing worldly activities. . .’, nor repression but ‘sublimation of lower tendencies for a higher purpose.’ The way the human nervous system functions, the characteristics of the brain— the thalamus, hypothalamus glands, etc.—the spinal chord, body, mind, intellect, the yoga systems especially kriya yoga, and the technique of meditation dealt with in the book will be of particular interest to students of biology or medicine. Prana can be scientifically analysed as the life force that ‘enlivens the energy in every plant, creature and being in the universe. . .’ Meditation and pranayama enable man to realize that ‘he is infinite’ and ‘doesn’t have a fragmented existence’. Patanjali Maharishi revealed the ‘existence of a miniature template of the universe’ in the body. Further, ‘The nervous system is more attached to the divine cave than to any other part of the body. . .’ Through meditation Awareness can shift from the body parts to the ‘Centre of Life Force’, says the author. Kriya yoga is discussed in two chapters. According to the author, as predicted by Swami Vivekananda, kriya yoga was popularized in the West by Swami Yogananda who founded the Self Realization Fellowship. The concluding section is devoted to ‘Spiritual Efforts’, to ethical, moral and spiritual values. A topic on which opinions could differ is the influence of planetary positions on individuals. However, the author is convinced that it can be scientifically established from the latitude, longitude and the person’s time and place of birth. This knowledge helps a person to determine what should be nurtured or avoided in life. Several ‘Recharging exercises’ (postures) for the body have been given. Many of them would need the guidance of an expert. Sneh Chakraburtty undertakes a deep study to reiterate that meditation and spirituality are not myths but scientific facts. _______________________________ P S SUNDARAM, CHENNAI

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