The Vedanta Kesari, Oct 2021

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Vedanta Kesari October 2021

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The Vedanta Kesari

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Focus Unfailing Love: When Divine Mother followed Her Devotee page 11

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A Cultural and Spiritual Monthly of the Ramakrishna Order since 1914

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The Vedanta Kesari

A Cultural and Spiritual Monthly of The Ramakrishna Order

CONTENTS

108

th

Year

of

Publication

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A Journey of One Hundred Years Swami Atmashraddhananda Nistarini Devi Dr. Ruchira Mitra d

Ca

lls

OCTOBER 2021

Unfailing Love: When Divine Mother followed Her Devotee Sulini V Nair

FEATURES 8 Sri Vishnushatpati

9 Yugavani 10 Editorial 16 Reminiscences of Sargachhi 25 Vivekananda Way 34 Lessons from Swamis 44 Book Reviews 45 The Order on the March

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North Kolkata: The Leela Kshetra Swami Chidekananda Baby Gadai Teases His Mother Gitanjali Murari Po

ck

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t

Go

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Vol. 108, No. 10 ISSN 0042-2983

Wh

les

en

Ta

Poorva: Magic, Mircles and Mystical Twelve Lakshmi Devnath

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Editor: Swami Mahamedhananda Published by Swami Vimurtananda, Sri Ramakrishna Math, No.31, Ramakrishna Math Road, Chennai - 600 004 and Printed by B. Rajkumar, Chennai - 600 014 on behalf of Sri Ramakrishna Math Trust, Chennai - 600 004 and Printed at M/s. Rasi Graphics Pvt. Limited, No.40, Peters Road, Royapettah, Chennai - 600014.

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October 2021

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The Vedanta Kesari

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Vedanta

One hundred and eight years e of 895 u 1 s r s e and going strong…. ti mb Firs pte e S in, He was a much-celebrated and much-feted Swami. His vad a m h famous address at The World’s Parliament of Religions, Chicago in Bra 1893 had catapulted him to the status of a super star. But Swami Vivekananda was not one to bask in chaffy glory. A letter to one of his trusted followers, from the USA, dated 12 Jan 1895, read, ‘I want to preach my ideas for the good of the world. …What work have you done in the way of advancing the ideas and organising in India? …My life is more precious than spending it in getting the admiration of the world. I have no time for such foolery.’

Swamiji, as Swami Vivekananda was fondly addressed, loved and revered his motherland as his own mother. Every breath of his aspired for her well being and every cell in his body yearned that she regain her lost glory. She had been a beacon light for the world until repeated invasions pillaged her ruthlessly and left her not just poverty-stricken but also psychologically drained. The latter struck at the very core, underlying the urgency for immediate redressal. Swamiji’s panacea for this lay in India’s very own practical and ennobling Vedantic wisdom. Vedanta recognises no weakness. It proclaims that in every individual lies a mine of strength. All that is needed is an effort to draw from it.

Swamiji started looking for the right channel to propagate the powerful message of Vedanta. He opted for the print medium and decided to bring out a journal, giving it the name Brahmavadin. In February 1895, he sent from USA $100 and a letter to his trusted disciple Alasinga Perumal. The letter read: ‘Now I am bent upon starting the journal. Herewith I send a hundred dollars… Hope this will go just a little in starting your paper.’

If selflessness and devotion would have a form, it would have borne the name of Alasinga Perumal. Brahmavadin became Alasinga’s calling and the first issue rolled out from a press in Broadway, Chennai on 14 September First iss 1895. The magazine included a poem of Swamiji ue of The Ved anta Ke specially composed for the occasion. It was titled, sari, Ma y 1914 ‘The Song of the Sannyasin’. One verse ran thus:

Kesari

One hundred and eight years and going strong….

“Strike off thy fetters! Bonds that bind thee down,

(Handwritten words in Swamiji’s own hand) With this message that marked its mission, Brahmavadin made a determined entry into the strife-ridden climate of pre-independence India. The birth of the magazine was certainly an occasion for celebration but the struggles were far from over.

One of Swamiji’s letters to Alasinga read: ‘I learnt from your letter the bad financial state that Brahmavadin is in.’ This was followed by another letter that carried the line, ‘I pledge myself to maintain the paper anyhow.’

Bolstered by this pledge, Alasinga Perumal braved on, surmounting many an impediment. Sadly, Swami Vivekananda passed away in 1902, at the age of thirty-nine.

Alasinga’s intense anguish morphed into heightened devotion towards the magazine. But the next hurdle in Brahmavadin’s journey came in 1909, in the form of Alasinga’s own demise. In May 1914, the magazine, tottering as it was, floundered and ground to a halt.

It was at this crucial juncture, that the Ramakrishna Mission stepped in to revive it. The Mission was itself in its nascent stages with many a teething problem but nothing could come in its way of reviving the Brahmavadin. For, had not their beloved Swamiji repeatedly said, ‘The Brahmavadin is a jewel – it must not perish!” And so, the very same month when Brahmavadin closed, it was resuscitated with the new name The Vedanta Kesari.

The history of The Vedanta Kesari is much more than just a tale of sweat, toil and a dream realised. It is a narrative of Swamiji’s passion for India and Alasinga’s devotion to his master. It is a celebration of love, transcending forms.

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For fetters, though of gold, are not less strong to bind;

October 2021

Love, hate — good, bad — and all the dual throng,

Appeal

October 2021

For the last 107 years, without missing a single issue, the magazine has been carrying the invigorating message of Vedanta and alongside, continuously revamping itself to meet the changing needs of the times.

The relevance of Vedantic wisdom to everyday life is all the more pertinent today than ever before. ‘Arise, Awake and stop not till the goal is reached,’ is the thundering motto of Swami Vivekananda. The Ramakrishna Mission, as you all know, is a unique organisation where sannyasis and lay people come together and endeavour for the common good. Let’s join hands in taking forward our revered Swamiji’s vision and mission for The Vedanta Kesari.

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Prayer

October 2021

श्रीविष्णुषट्पदी ।। Sri Vishnushatpati ।।

The Vedanta Kesari

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अविनयमपनय विष्णो दमय मनः शमय विषयमृगतृष्णाम् । भूतदयां विस्तारय तारय संसारसागरतः ॥ १॥

O Lord Vishnu! Remove my immodesty, quieten my mind, and control its interest in the mirage of worldly pleasure. Increase my compassion for all beings, and take me across the ocean of worldly existence (birth and death)

दिव्यधुनीमकरन्दे परिमलपरिभोगसच्चिदानन्दे । श्रीपतिपदारविन्दे भवभयखेदच्छिदे वन्दे ॥ २॥

I bow at the lotus-feet of Sripathi (the Lord of Lakshmi), of which the celestial River Ganga is the nectar, whose fragrance leads to the enjoyment of true eternal bliss as ‘Sat’, ‘Chit’ and ‘Ananda’, and which cuts off the fear and pain of worldly existence.

सत्यपि भेदापगमे नाथ तवाहं न मामकीनस्त्वम् । सामुद्रो हि तरङ्गः क्वचन समुद्रो न तारङ्गः ॥ ३॥

O Lord! Even when the difference (between you and me) is removed (after realisation), I become yours but you do not become a part of me. Indeed, (though there is no difference between the waves and the ocean) the wave belongs to the ocean but never does the ocean belong to the wave.

Composed by Sri Shankaracharya

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Krishna said to Arjuna: ‘Brother, you will not realize Me if you possess even one of the eight siddhis.’ These give only a little power. With healing and the like one may do only a little good to others. Therefore, I prayed to the Divine Mother for pure love only, a love that does not seek any return. I never asked for occult powers.

It is very troublesome to possess occult powers. Nangta [who taught Sri Ramakrishna the Advaita sadhana] taught me this by a story. A man who had acquired occult powers was sitting on the seashore when a storm arose. It caused him great discomfort; so he said, ‘Let the storm stop.’ His words could not remain unfulfilled. At that moment a ship was going full sail before the wind. When the storm ceased abruptly the ship capsized and sank. The passengers perished and the sin of causing their death fell to the man. And because of that sin he lost his occult powers and went to hell.

Occult Power

Once upon a time a sadhu acquired great occult powers. He was vain about them. But he was a good man and had some austerities to his credit. One day the Lord, disguised as a holy man, came to him and said, ‘Revered Sir, I have heard that you have great occult powers.’ The sadhu received the Lord cordially and offered him a seat. Just then an elephant passed by. The Lord, in the disguise of the holy man, said to the sadhu, ‘Revered Sir, can you kill this elephant if you like?’ The sadhu said, ‘Yes, it is possible.’ So saying, he took a pinch of dust, muttered some mantras over it, and threw it at the elephant. The beast struggled awhile in pain and then dropped dead. The Lord said: ‘What power you have! You have killed the elephant!’ The sadhu laughed. Again the Lord spoke: ‘Now can you revive the elephant?’ ‘That too is possible’, replied the sadhu. He threw another pinch of charmed dust at the beast. The elephant writhed about a little and came back to life. Then the Lord said: ‘Wonderful is your power. But may I ask you one thing? You have killed the elephant and you have revived it. But what has that done for you? Do you feel uplifted by it? Has it enabled you to realize God?’ Saying this the Lord vanished.

— The Gospel of Sri Ramakrishna

October 2021

eople of small intellect seek occult powers—powers to cure disease, win a lawsuit, walk on water, and such things. But the genuine devotees of God don’t want anything except His Lotus Feet.

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PA G E D O N O R : S R I M AT S WA M I G A U TA M A N A N D A J I , S R I R A M A K R I S H N A M AT H , C H E N N A I

Yugavani

October 2021

Editorial

The Vedanta Kesari

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Durga Durgati Nashini

other Durga will be in our midst this month. We worship her as durgati nashini, ‘Durga the remover of distress’. For most people durgati means suffering caused by the loss of something or someone, unfulfilled desires, bitter relationships, and so on. So, prayers to the Divine Mother commonly centre around seeking protection from such distressing experiences.

But the very Lord who created this universe declares in the Bhagavad Gita that our life here is ‘impermanent’ and ‘joyless’. We are also aware that our body is ageing, our thoughts and desires are changing, our relationship with people and things are transforming, and even our physical surroundings are undergoing alterations. Yet most of us cannot accept this ‘impermanence’.

We beg the Divine Mother to save us from these forms of durgati—especially disease and death.

We feel blessed if she preserves and fosters our health, wealth, and relationships.

But for a discerning spiritual aspirant, durgati has a different connotation.

Saratchandra Chakravarty was one of Swami Vivekananda’s householder disciples. He had the blessed opportunity to closely interact with and serve Swamiji. His conversations with Swamiji on various topics are recorded in The Complete Works of Swami Vivekananda. An erudite Sanskrit scholar, he composed many hymns on Sri Ramakrishna; and he served in the Postal Department of the British Raj. After Swamiji’s mahasamadhi, devotees and monastics would often approach Saratchandra to listen to his experiences with Swamiji.

Sometime in 1911-1912 Saratchandra was serving at Kotapara in Faridpur district of

the present Bangladesh. One day some brahmacharis and sannyasis from the Ramakrishna Math at Dhaka visited him eager to hear about Swamiji. Saratchandra started speaking about his guru with great enthusiasm.

Suddenly, loud wailing was heard from the inner apartments of the house. An agitated housemaid came rushing and told Saratchandra, “Sir, your daughter passed away, please come.” It was his eldest daughter who had been fatally ill. While the visitors sat unaware of the reason for the intense sorrow in the family, an unperturbed Saratchandra silently got up and closed the doors and windows of the room. He did not want the wailing to disturb the divine mood created by the recollection of Swamiji’s life and message.

He commented, “The body comes and goes, but a rare day like this will not come again!

These sadhus and brahmacharis have come to hear about Sri Ramakrishna and Swamiji.

There may be many occasions for weeping, but people eager to hear about Swamiji are rare to come by. How kind of Swamiji! During this moment of grief, he has sent his own people to me!”

Truly, for a sadhaka, durgati is to forget one’s Ishta Devata in the hustle and bustle of life; durgati is to thirst for unending joys of life without accepting the misery embedded in them and their impermanence; and durgati is to be without the company of devotees.

Therefore, during this Durga Puja, may we have the sanmati to pray: “O Mother, wherever I may be and whatever may happen, may I never forget you. May I have the company of your devotees. And please keep me away from worldly people.”

Focus

Unfailing Love: When Divine Mother followed Her Devotee

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orship of the Divine Mother is as old as Sanatana Dharma itself. The ancient Rishis, in a state of oneness with Brahman, perceived all manifest creation as Brahman in the form of Shakti. All there is, is thus a manifestation of Shakti right from a grain of sand to the whirling galaxies. Astronomer Carl Sagan wrote, ‘For small creatures such as we, the vastness is bearable only through love.’ The all-pervading Shakti was conceptualised as the Divine Mother in various bhavas and forms and enshrined in temples so that devotees could offer love and adoration to her in forms they could perceive and visualize. During Navaratri the Divine Mother is exclusively worshipped for nine days as Durga-Lakshmi-Sarasvati and celebrated with divine fervour.

Yet, even as she is adored and celebrated thus, it is only by seeking her deep within oneself that the Divine Mother can truly be experienced and known as all of creation. The

aim of temples, rituals and all external modes of worship is to gradually enable the devotee to undertake such sadhana. It was through the power of such sadhana that Sri Ramakrishna awakened Mother Bhavatarini in the black basalt image enshrined at the Dakshineswar Kali temple. She was no longer an image but the living presence of Parashakti — Brahman manifest.

Temples are thus consecrated spaces sanctified and constantly reinvigorated through sadhana, tapasya, shraddha, and bhava. It is through the intensity of the archaka’s (priest) tapasya that the murti (idol) in the garbhagriha of a temple is invested with chaitanya, the presence of the power of the deity. The history of Bharat is replete with tales and testimonials of devotees and mystics whose sadhana culminated in the flowering of devotional aspiration into a tangible experience of the Divine. These stories reiterate the fact that pure love for God is at the heart of all ritual, all

Sulini V Nair is a Mohiniyattam practitioner, writer and researcher in the performing arts, idioms, and narratives.

Cover Page artist: Jewel, Kottayam.

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The article narrates how God is bound by the devotee’s love. On the eve of Durga Puja, the author presents this story of the Divine Mother following her devotee to guide and protect him.

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SULINI V NAIR

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sadhana. Several temples in Kerala have such stories interwoven with their history. They inspire us to seek the Lord within the garbhagriha of our heart even as we gaze at the resplendent murti in the garbhagriha outside.

One such story is that of a humble priest who brought Goddess Meenakshi of Madurai to a small village in Kerala.

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Situated in the Ettumanur Taluk of Kottayam district in Kerala, 4 kilometres north west of Kottayam town is the Kumaranalloor Bhagavati temple. It is among the foremost temples of the erstwhile Travancore State.

Though visited by thousands of devotees, not many know that the Goddess in this temple is the Mother who ‘came running (from Madurai) and stayed put (at Kumaranalloor)’!

Madurai Meenakshi was the family deity of the Pandya kings who ruled from their capital Madurai in Tamil Nadu. Once the Devi’s diamond studded nose ring was found missing.

It perhaps got lost when the priest removed the previous night’s garlands and flowers, or when he performed the ceremonial bathing of the murti. The shocked priest thoroughly searched Kumaranalloor Bhagavati the garbhagriha, and later the king too announced that the priest would be beheaded arranged for a thorough investigation. But the if he did not produce the missing ornament divine ornament could not be found. Though within forty days. The innocent man quietly left none in the temple doubted the priest, the king the royal court in deep concluded that the priest anguish. He once again was the culprit because it It is only by seeking her within s e a rc h e d t h e wh o l e was impossible for the temple to no avail. The oneself that the Divine Mother ornament to be lost soldiers kept him under without his knowledge. can truly be experienced and wa t c h , a n d h e wa s Thus, the priest who was known as all of creation. replaced by a new priest. a true devotee of the Divine Mother had to On the thirty ninth undergo the additional mental trauma of being day the poor man fell at the Sopanam steps to the suspect. the garbhagriha and cried out, “O Divine Mother! This is my last day at Your abode!

The king personally interrogated the Tomorrow the king will behead me. Please give priest who could only humbly reiterate his me the strength to face his sword!” The whole innocence. The unrelenting king finally

After a while he noticed that a lady of ethereal beauty was following him. When he asked her who she was, she replied, “You have served me with utmost devotion for so long. If you are leaving, I don’t wish to stay here anymore. I too am leaving with you!” He realised that she was none other than the Divine Mother herself. Even before he could join his palms in salutation, she overtook him and started to run ahead leading the way. It was a dark, moonless, eerie night. But the priest noticed that his path was well lit by the splendour of her divine form and the lustre of her ornaments. They ran for hours. Suddenly, the Mother disappeared leaving him alone in pitch darkness. Though gripped by fear, he

In those days Kerala was ruled by the king Cheraman Perumal. He had built two temples, one at Udayanapuram near Vaikom and the other at the present day Kumaranalloor. He had decided to consecrate the Divine Mother at Udayanapuram and Lord Subrahmanya at Kumaranalloor. Auspicious muhurta for the consecration ceremonies had been decided for both these temples and preparations were on in full swing.

When the priest woke early the next morning, he found himself in the premises of a newly constructed temple. He rushed to the sanctum sanctorum to find seated therein, in all her resplendent glory, the Divine Mother who had accompanied him the previous night. His heart overflowed with joy and tears streamed from his eyes. “Amma! Devi! Mother Meenakshi!” he cried, “I don’t know where I am, but I cannot be safer anywhere else!” He prostrated before the Mother again and again.

When the day dawned bright, the king arrived there accompanied by his royal procession. He was not pleased to see a stranger inside the newly constructed temple.

“Who are you and what are you doing here!

Don’t you know this is the temple I have

October 2021

stumbled through the thick darkness wary of the soldiers who could be chasing him. Finally, when he was totally exhausted and unable to take another step, there was a flash of lightning which revealed a structure that resembled a temple. With great relief he entered that shelter, spread his angavastra and lay down. Though deeply disturbed in mind, he fell asleep out of sheer exhaustion.

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PA G E D O N O R : S M T. B R A G A D A S . , C H E N N A I

day he sat in the temple chanting Her name, not drinking even a drop of water. That night he slipped into sleep with a heavy heart. But as he closed his eyes, he heard a sweet voice telling him, “Do not tarry any longer! It is dangerous.

All the guards are fast asleep. Hurry! Get up!

Run away! Go somewhere and be saved!” The startled priest opened his eyes. Not finding anyone around, he closed his eyes again, assuming that his anxious mind was playing tricks on him. But as soon as he closed his eyes the voice spoke again, “Aren’t you going? Go fast! Do not doubt! If you stay, you will be in trouble!” Once more the man opened his eyes only to find there was no one near him. A third time he shut his eyes, only to have the same experience. Finally, he felt it was unwise to disregard the voice. Perhaps it was the Mother herself showing him the way. Gathering his nerves, he quietly slipped out. And then he ran.

October 2021 The Vedanta Kesari

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constructed for Kumara?” he asked angrily. The priest, who was sitting there bathed in bliss, said to the king, “O King! You are blessed indeed! Please look into the garbhagriha. Mother Meenakshi has chosen your temple as her abode!” The puzzled king and his entourage looked into the sanctum sanctorum only to find it empty. Everyone thought the man was mad. Now the king was even more enraged. “Who is this madman!” he asked, “I have built this temple for Kumara and I will consecrate him here!

How dare you say Mother Meenakshi is seated on the peetham!” he admonished the priest.

“I am a priest. I will not tell a lie. O King!

Please touch me and look into the garbhagriha once again”, the priest said. The king could not ignore the divine lustre on the priest’s countenance. He placed his right palm on the priest’s shoulder and looked into the garbhagriha once again. To his utter disbelief, he saw the resplendent form of the Goddess, adorned in silks and precious jewels, seated therein, sporting a bewitching smile. “How did this happen…” he muttered incredulously in confusion. The priest narrated the entire story to the king.

Though struck with amazement, the king was also disappointed. “She is very arrogant”, he said. “She has seized the place meant for Kumara. I am not going to give her anything! If she is so powerful, let her fend for herself. I am going to Udayanapuram right away and will consecrate Kumara’s idol there at the decided muhurta itself. You and your Devi can remain here!” So saying, the king stormed out in a huff.

But even as he and his entourage had c ove re d o n ly a fe w ya rd s to wa rd s

Udayanapuram, they were engulfed in thick mist and were unable to proceed. A wise man in the entourage advised the king to turn back. “This is surely the wrath of the Goddess, I pray your highness, please go back and seek her pardon”. “All right.

If this is indeed due to her power, let the mist melt. If it does, I will gift her all this land that then becomes visible to us”, said the king. The mist vanished as mysteriously as it had appeared.

Cheraman Perumal returned to the temple, prostrated before the garbhagriha and apologised.

He made quick arrangements for the consecration ceremony. The murti of Kumara originally meant to be installed here was sent to Udayanapuram and arrangements were made for the murti of the Devi to be brought here. However, as the day of consecration approached, it became evident that for some reason the idol would not come in time from Udayanapuram. Now everything was ready except for an idol. It would take a minimum of forty-one days for a new panchaloha vigraha (idol made of an alloy of five metals — gold, silver, copper, iron and lead) to be made. The king was worried. Letting go of this muhurta would amount to much waste of resources. And after this, there was no auspicious muhurta for a long period. That night in his sleep he heard a voice tell him, “Two kilometres from the temple, in the north east direction, there is a hill and a ruined well. You will find my murti in that well. It will serve your purpose.” Startled awake, the king realised that it was the Goddess guiding him.

The next morning, he went with his men to the hill. It was a thickly forested area.

Clearing the forest, they found the ruined well

t

Resources: 1) Aithihyamaala, Kottarathil Sankunni. Kottayam: Manorama Books, 2014

2) The Gospel of Sri Ramakrishna

15 The Vedanta Kesari

Today, when we visit this famous and prosperous temple, we would do well to recollect that it all began with a man who loved and worshipped the Mother with an innocent heart. After all, the real temple is not signified by size, structure or stature, but by a story which more often than not is the saga of the soul pining for the Lord. The devout priest did Since the temple was originally built for not even beseech the Mother for saving grace, Kumara, it came to be known as Kumaranalloor but offered himself in saranagati praying only (Kumaran alla ooru, which means the land does for strength to bear what had seemed not belong to Kumara) and the Goddess as inevitable. And, unanticipated and unsought, Karthiayani of Kumaranalloor or Mother had followed her devotee guiding him Kumaranalloor Bhagavati. Kumara was to safety. Where there is purity of being, grace consecrated at blesses even without Udayanapuram. The being sought. Sri Kumaranalloor Bhagavati Ramakrishna says, “You The real temple is not signified temple is among the 108 should remember that the by size, structure, or stature Durgalayas or important heart of the devotee is the but by a story which, most often, Durga temples in Kerala. abode of God. He dwells is the saga of Cheraman Perumal no doubt, in all beings, a soul pining for the Lord. donated a lot of wealth for but He especially the daily worship and manifests Himself in the other expenses at the Kumaranalloor temple. heart of the devotee… The heart of the devotee He also drew up a chart for the festivals and is the drawing room of God.” other ceremonies in the temple. The temple Therefore, even as we worship the Mother was entrusted to some Namboothiris of the in beauty and grandeur in temples and celebrate region, thus making it an Ooranma (private) her with gaiety and splendour during festivals, temple. The place where the mist (manju in may we not forget that it is in the inner temple Malayalam) had engulfed the entourage came that she must be enshrined, visualized, to be called Manjoor. The entire Manjoor region worshipped and realised. Offering the heart still belongs to Kumaranalloor Bhagavati. The lotus as the seat, vital breaths as incense and the annual festival of the temple was fixed by mind as the flower; and as Holy Mother advised, Cheraman Perumal as of 28 days duration from offering two teardrops that alone are truly ours.

Rohini nakshatra in the Malayalam month of During Durga Puja, amid the colours and sounds Tulam (mid-October to mid-November) to of rituals and festivities, in the temple of the Rohini nakshatra in Vrischikam (mid-November heart, may such love be our offering.

October 2021

to mid-December). Later it was reduced to 10 days ending with the Kartika (Krittika) nakshatra in the month of Vrischikam.

t

PA G E D O N O R : S M T. B R A G A D A S . , C H E N N A I

with an idol with perfect proportions and lakshanas. The consecration ceremony was conducted at the fixed muhurta under the guidance of the priest from Madurai. The priest was appointed in the service of the Divine Mother and he settled down in the village with his family. He came to be known as Madurai Namboothiri. To this day, the descendants of this priest are called Madurai Namboothiris and a member from this family performs the daily worship at the temple.

Reminiscences

Reminiscences of Sargachhi SRIMAT SWAMI SUHITANANDA JI

(Continued from previous issue. . .)

65

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6.3.61 (contd…)

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16

The father is acting the role of a king. His son, seeing him, says, ‘Father has become the king.’ Here, if the father becoming the king is left out, then the totality of the father remains unattained. If we see a boy when he studies, but don’t see him when he plays, then we fail to see the boy in totality. Similarly, Lord Hari has created this world in play. If we don’t perceive God’s sport in this world and the ultimate truth behind it, we will not know Lord Hari in totality. We get to know a wood-apple in its entirety only when we take into account its shell, its seeds, and its pulp. That is precisely the reason why Shankara and Totapuri, though they reached the summit of Advaitic experience, had to acknowledge and accept the disport of Brahman in the form of the world.

We cannot describe adequately what sort of troubles man has to undergo in the name of religion. The worshippers of Allah, Jesus, Krishna, and Durga regard each other as their enemies. But if men can regard all as their own, then their lives would be saved and they would also have peace. This hating each other happens when we become a dualist without understanding the Truth. Actually, Dvaita and Advaita are not different — they see the same thing from different angles. There is nothing to

quarrel about. Gopaler Ma was a confirmed Dvaitavadi. Even she, while walking in the fair absorbed in herself, saw that everything was pervaded by her Lord Gopala. Thereafter, looking at the face of Krishna — the source of infinite beauty — for hundreds of thousands of years, she won’t even realise when her mind will become one with God. Until then there remains a kind of a distinction within oneself.

The Vaishnavas say nirguna is nothing but the lustre of Krishna’s body. That is right. Again, Krishna is a condensed form of that lustre. We (followers of Sri Ramakrishna) have a great advantage — we can partake of fish curry in the form of soup, as a hot dish, or a sour preparation [i.e., accept all the three — Dvaita, Vishishtadvaita, and Advaita). There’s no difficulty.

5.4.61

Question: If knowledge [spiritual truth] is not attained by work, then how is it attained?

Answer: Knowledge, devotion, discernment and dispassion cannot be attained — these are already present within us. They

The author, one of the Vice-Presidents of the Ramakrishna Order, presents here his conversations with Swami Premeshananda (1884-1967), a disciple of Holy Mother Sri Sarada Devi.

PA G E D O N O R : S M T. B R A G A D A S . , C H E N N A I

Maharaj: Clinical eye is a distinctive characteristic of Yogis. I saw two Ayurvedic physicians who were somewhat crazy. They predicted about a certain patient — “If the patient doesn’t die at 10 p.m. tonight, he will die at 10 a.m. tomorrow.” And it happened exactly so. Even Dr. Bidhan Chandra Roy is known to possess clinical eyes.1

Question: Given that we remain engrossed in work, what kind of spiritual practice is appropriate for us?

Maharaj: God has three aspects– beauty, divine sport and knowledge. The Vaishnavites limit themselves to the first two; here and there we find someone engaged with all the three.

When Sri Ramakrishna used to have visions, he would be identified with his greater Self. Man reaches the sannyasa stage after transcending the first three stages of life. Sri Chaitanya projected bhakti which had jnana behind it.

Shankara projected jnana, which had bhakti behind it. Swamiji personified all the four — jnana, bhakti, yoga and karma. Sri Ramakrishna lived as a bhakta, because once you assume a body you cannot stay without bhakti. In the case of Tota Puri too, Sri Ramakrishna allowed him to leave Dakshinewar only after awakening bhakti in him. We need all the four. Karma is for

6.4.61

Maharaj: What does meditation mean? – Yoga. What does Yoga mean? – meditation on that knowledge which unites us with God: ‘I am not the body-mind-intellect, I am Chit (pure consciousness)’. But if this knowledge is not linked with our thought-process, then our practice of Jnana Yoga remains a mere intellectual gymnastics. Sri Ramakrishna used to comment on how a person while stringing a garland for God, keeps chatting about worldly affairs. Stringing garlands, making sandal paste, chanting hymns and the Lord’s name are all means to connect with Him. If we don’t feel a bond with God through work, then that work is nothing more than drudgery. And in Raja Yoga the main purpose of yama, niyama, and pratyahara is to connect with God. That is why we need two gurus for our training – a dikshaguru who gives initiation, and a siksha-guru who teaches how to live. The diksha-guru is like a lecturer and the siksha-guru is like a demonstrator who gives practical demonstration of every lecture. Swami Vivekananda and Swami Brahmananda could take responsibility for the spiritual life of their disciples. When a disciple expressed his fear that he would fall in his sadhana, Swamiji replied that if it happened so, he would raise him up by the tuft of his hair. (to be continued. . .)

 Note

1) Dr B C Roy was an educationist, philanthropist, freedom fighter, and Chief Minister of West Bengal from 1948 to 62.

October 2021

Question: I have heard that the inner vision is opened in Yogis.

those who cannot pursue the path of jnana, bhakti, or yoga. As desire for karma gradually reduces, liberation is attained either at the moment of death or after one or two births.

17 The Vedanta Kesari

manifest as soon as the mind becomes pure.

That is why Shankara has said that we cannot attain knowledge through work. When the urge for work gets exhausted through work, then knowledge and dispassion manifest within us.

Article

North Kolkata: The Leela Kshetra SWAMI CHIDEKANANDA

(Continued from the previous issue...)

Between 1881 to 1886 — the last five years of Sri Ramakrishna’s sojourn on earth — twelve of the sixteen direct-disciples of Sri Ramakrishna lived in North Kolkata. They were either born there or had moved there for education or work. In hindsight we can see the Divine Mother’s plan in placing these young men in this region of Kolkata, thus making it possible for them to frequently meet Sri Ramakrishna and come under his life-transforming influence.

October 2021

The residences of some of these monastic and householder disciples in the Shyambazar, Shyampukur and Shobhabazar localities are identified in this article.

The Vedanta Kesari

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Metropolitan Institute Proceeding south from Balaram Bose’s house on Girish Avenue, and then east on to Bhupen Bose Avenue, we come to the Metropolitan Institute, today known as the Maharani Kashiwari College for Girls. It is in this institute that Master Mahashay (hereafter M) taught from 1880 to 1886. In this period, he also taught at other schools and colleges. He introduced a number of students from the Metropolitan Institute to Sri Ramakrishna.

Rakhal (Swami Brahmananda) 1, Baburam (Swami Premananda) and Prasanna (Swami Trigunatitananda) studied in this school. 2 Other students of this school whom M introduced to Sri Ramakrishna were Purna, younger Naren, Narayan, Bankim, Kishori, Kshirode, Tejanchandra, Dwija, Paltu and Binode.3 M would often bring them to meet Sri Ramakrishna at Balaram’s house.

In The Gospel of Sri Ramakrishna, we find the Metropolitan Institute mentioned a number of times. Sri Ramakrishna once expressed a

desire to visit this school and see if there were other “worthwhile boys at the school”.4 On another occasion, on hearing that Purna’s relatives had taken the boy out of the school because of his contact with Sri Ramakrishna, he expressed his concern for M, since M had brought these students to him. To this M replied, ‘“If Vidyasagar (who owned the school) tells me that Purna’s relatives have taken him away from the school on my account, I have an explanation for it. … I shall say that one thinks of God in holy company. That is by no means bad…. the text-books prescribed by the school authorities say that one should love God with all one’s soul.” Sri Ramakrishna laughed.’”5 Whenever Sri Ramakrishna visited Balaram Bose’s residence, M would visit him there during the school’s noon break. Sri Ramakrishna once tenderly asked: “How could you come now? Have you no school work?” M replied, “I have come directly from school. Just now I have no important work to do.” A devotee joked, “No, sir; he is playing truant today.”6 On

The author is a sannyasi of the Ramakrishna Order and is serving at Advaita Ashrama, Kolkata. swamichidekananda@gmail.com

another day, Sri Ramakrishna, accompanied by Rakhal and several other devotees, were heading from Dakshineswar to Maidan in Kolkata in a carriage to see the Wilson circus.

On the way, they stopped in front of this school to pick up M.7

Prankrishna, also known as the ‘Fat Brahmin’ in the Gospel held a high post in an English business firm. On Sunday, 2 April 1882, he had invited Sri Ramakrishna to his home and arranged a religious festival for him. On this visit, around 1PM, Sri Ramakrishna sat with his devotees in the drawing-room on the first floor.

A number of neighbours and Prankrishna’s friends had gathered, eager to hear Sri

Designed by: Sarbendu Samanta Advaita Ashrama, Kolkata

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1.

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Shyambazar 5 Point Crossing.

Balaram Bose’s residence.

Metropolitan School Prankrishna Mukhopadhyay’s residence Kalipada Ghosh’s residence Captain’s residence Shyampukur Bati

7. Master Mahashay’s rented house 8. Choto Naren’s residence 9. Swami Trigunatitananda’s residence 10. Nandan Bagan Brahmo Samaj 11. Swami Abhedananda’s birthplace 12. Adhar Sen’s residence

19 The Vedanta Kesari

PA G E D O N O R : D R . R A M YA S . , C H E N N A I

October 2021

Crossing the street and heading south on Ramdhan Mitra Lane we reach Prankrishna Mukherjee’s house to our left, located at 40 Ramdhan Mitra Lane, Shyambazar.

Prankrishna Mukherjee’s residence

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Metropolitan Institute

The Vedanta Kesari

20

Front Entrance of Prankrishna Mukherjee’s residence

Ramakrishna’s words and a lively question and answer session followed. 8 Today the descendants of Prankrishna Mukherjee no longer live in this house. However, the house still remains in its original condition with minor renovations.

Proceeding southward on Ramdhan Mitra Lane we arrive at the Shyampukur Street crossing and to the left we have Kalipada Ghosh’s residence at 20 Shyampukur Lane.

Kalipada Ghosh’s residence

Kalipada Ghosh and his wife, Vishnu Priyangini Devi, were close devotees of Sri Ramakrishna and he visited their home on many occasions. The house, originally a large extended family home, was later divided into three portions among the three brothers Kalipada, Tarapada and Shivapada. The two adjacent rooms in which Sri Ramakrishna

Mother Kali’s photo in Kalipada Ghosh’s house seeing which Sri Ramakrishna chanted Her hymns.

Kalipada Ghosh’s residence

was entertained are now in Shivapada’s portion.

One evening, a few months prior to Sri Ramakrishna’s visit to Kalipada Ghosh’s house, Kalipada’s sister Mahamaya had seen from their second-floor window a horse carriage passing down Shyampukur Street. Sri Ramakrishna who was in the horse carriage had told the driver, “Stop! Stop! It seems this is the place!”

After stopping, the carriage had then slowly turned down Ramdhan Mitra Lane and disappeared. Mahamaya never forgot that divine sight. When Sri Ramakrishna later visited Kalipada’s residence, Mahamaya immediately recognized him as the person she had seen that evening.9 Around November 1884, Sri Ramakrishna visited Kalipada’s home and was seated in a room which contained large oil-painted pictures of gods and goddesses. Sri Ramakrishna was very pleased

Shyampukur Bati (now a branch centre of the Ramakrishna Order)

Rented residence of Master Mahashay

to see those pictures and sang hymns to Mother Durga.10 That same oil-painting of Mother Durga is worshipped even today during the Durga Puja. Interestingly, Kalipada passed away in the same room where Sri Ramakrishna was entertained. Sri Ramakrishna had promised Kalipada that at the end of his life, he would come and take him by his right hand. Swami Premananda, who was with Kalipada during his last moments said just before breathing his last, Kalipada had lifted his right arm indicating that Sri Ramakrishna had indeed come to lead him onward.

Shyampukur Bati which is now a branch centre of the Ramakrishna Math.

When Kalipada heard that Sri Ramakrishna, while staying at Shyampukur Bati, had expressed a desire to worship Mother Kali on the night of Kali Puja, he helped to make arrangements for the worship. As an offering to the Divine Mother, Kalipada’s wife prepared p a y e s h ( fa r i n a p u d d i n g ) , wh i c h S r i Ramakrishna later ate as prasad.11 Even today, on Kali Puja day, the descendants of Kalipada Ghosh prepare and send payesh to the nearby

Captain Viswanath Upadhyaya’s residence

Walking westward from Kalipada Ghosh’s home on Shyampukur street, we arrive at 25, Shyampukur Street which was Captain Viswanath Upadhyaya’s residence. Captain and his wife were close devotees of Sri Ramakrishna. Captain would invite Sri Abhedanandaji’s family deity

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Nandan Bagan

21 The Vedanta Kesari

PA G E D O N O R : S R I V I S H N U T. A . , C H E N N A I

Swami Trigunatitanandaji’s ancestral house (now a branch centre of the Ramakrishna Order)

Ramakrishna to his home quite often. The husband and wife would serve him with great devotion.12 Details of some of these visits are given in the Kathamrita. The couple lived in the upper floor portion of a large mansion with 4 or 5 courtyards; the building was the Shobhabazar king’s family residence. But today a restaurant named Bagchia stands in its place.

October 2021

Shyampukur Bati

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Moving slightly northward we arrive at 55 A, Shyampukur Street. Sri Ramakrishna, who was suffering from throat cancer, lived here for 70 days from 2 October 1885 to 11 December 1885. He then shifted to the garden house at Kashipur. Initially, the devotees had selected a house in Baghbazar; but not liking the place Sri Ramakrishna had gone to Balaram Bose’s house. Kalipada Ghosh then found this rented home for Sri Ramakrishna’s stay. He decorated Sri Ramakrishna’s room with pictures of gods and goddesses and provided cooking utensils for the kitchen. Holy Mother Sri Sarada Devi stayed on the second floor and would prepare Inner coutryard of Adhar Sen’s residence

Sri Ramakrishna’s meals.13 It was here that on Kali Puja day Sri Ramakrishna blessed the devotees in the bhava of Mother Kali and they offered flowers at his feet.14 At a time when the general public were not allowed to visit Sri Ramakrishna, actress Binodini had sneaked into this residence with the help of Kalipada Ghosh and received Sri Ramakrishna’s blessings. And on Durga Puja day, Sri Ramakrishna saw a divine light flooding the streets from Shyampukur Bati up to Surendra Mitra’s residence in the Simla locality.

Master Mahashay’s rented residence

From Shyampukur Bati as we walk westward on Shyampukur Street for about a block we reach the Telipara Lane crossing. Here to our right, we see Master Mahashay’s rented house. Owing to some differences with his joint family, M had moved to this rented house which was near his school. But Sri Ramakrishna had wanted him to return to his joint family home

(Continued on page 36...)

Parlour room in Adhar Sen’s house where Sri Ramakrishna was entertained

Pocket Tales

Baby Gadai Teases His Mother GITANJALI MURARI

October 2021

“C

handra,” a neighbour came into the yard, “could I borrow a cup of rice?”

“Of course,” Chandramani smiled, balancing Gadai on her hip. “Ah,” exclaimed the neighbour, “Your baby is a sight for sore eyes!” Forgetting all about the rice, the ladies sat down on the steps of the covered verandah, fussing over the infant.

Since Gadai’s birth, Kshudiram’s cottage had been attracting not only the residents of Kamarpukur but also those from nearby villages. A stream of people dropped in all day on

23 The Vedanta Kesari

PA G E D O N O R : S R I S U B R A M A N I YA B H A R AT H I YA R R . , K A N C H E E P U R A M

A fictional narrative based on incidents from the childhood of Sri Ramakrishna.

the pretext of some work, only to stay on for hours. Delighting in the company of the divine child, they gushed over his golden complexion, his bright features, his adorable babble, their worries washed away in a current of joy.

Gadai squirmed and twisted in his mother’s lap. “He’s very active today,” Chandramani sighed, requesting the neighbour to hold him for a bit. But the lady was unable to lift him The author is a media professional and writer. The Crown of Seven Stars is her first novel. She lives in Mumbai. gitanjalimurari@yahoo.com Illustrator: Smt. Lalithaa Thyagarajan. lalithyagu@gmail.com

October 2021 The Vedanta Kesari

24

up. “He’s so heavy,” she gasped, “what are you feeding him?” Chandramani too found it difficult to raise him but somehow managed to hoist him onto a cot. The baby caught his toes and rocked from side to side, enchanting the women with his sweet smile.

The neighbour tickled his chin, “My day goes well after I’ve seen you, little one.”

Suddenly, Chandramani noticed the winnowing fan underneath Gadai. It appeared to be cracking under his weight and the cot too seemed to sag. “What’s happening to my child?” she screamed and her frightened cry caught the attention of some passers-by. After hearing the entire matter, one of them pointed to a neem tree near the house, “I’ve heard a ghost resides in that tree…could it have taken possession of Gadai?” Horrified, everyone gaped at the baby and Chandramani burst into tears.

A tantric was sent for and the man too tried to lift Gadai. “Indeed the ghost has possessed him,” he declared and began to chant a Shiva mantra. The infant chortled, and it seemed to everyone he was enjoying the situation. The tantric told Chandramani to try once again, and this time she picked up Gadai easily. Clutching him to her breast, she rushed inside and offered tearful thanks to Raghuvir, the family deity.

For a few months after this incident, Chandramani kept a close watch on her son.

Then one day, she left him on her bed and went into the kitchen. On her return, she was shocked to see a man stretched out on the cot. “Where’s my child?” she screamed and running out, called for her husband, “Come quickly…there’s a stranger in our room and he’s done something to our baby.” Fear seized Kshudiram and he hurried to her side.

As soon as they entered the room, they saw Gadai on the bed, merrily kicking up his heels. “Where’s the stranger?” Kshudiram searched the room. A bewildered Chandramani shook her head, “I saw him lying right here, in the same spot as Gadai.” Kshudiram looked thoughtful. A moment later, he laughed, “Chandra, don’t you understand? All this is the Lord’s play…his maya!” Cuddling Gadai, he kissed him tenderly, “Our fortunes have changed since your arrival…previously, I could barely manage to feed my family but now there is enough for even those who visit this house.”

“Ah, there’s one thing I understand quite well,” Chandramani said, taking the child from her husband, “Lord or not, when my baby puts his fist in his mouth, it means he needs to be fed!”

The house where Gadai (Sri Ramakrishna) was born with the Shiva temple behind it.

PULLOUT FOR REFERENCE

In this and the next issue, we will be exploring Swami Vivekananda's third public lecture during his stay in Madras, titled - The Sages of India.

ISSUE 44

The Sages of India - Part 1

I: TWO IDEALS OF TRUTH ––

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The eternal relations which deal with the nature of the soul, and of God, and the relations between souls and God, are called Shrutis and are embodied in the Vedas.

The next set of truths are the Smritis, which include the writings of Manu (Manu Smriti), Yâjnavalkya, and other writers (Yajnavalkya Smriti, Narada Smriti, etc.), the Purânas (encyclopedic literature on diverse topics, particularly about legends and other traditional lore), and go right down to the Tantras (frameworks or systems associated with a particular tradition and a deity).

The Smritis are subordinate to the Shrutis, and whenever any Smriti contradicts anything in the Shrutis, the Shrutis must prevail.

Shrutis have many sages as recorders of truth, both men and women. It is important to note that while very little is known of their personal lives, their best thoughts and discoveries are preserved here. In the Smritis, on the other side, personalities are more in evidence. Exceptional worldmoving personalities stand before us, who are sometimes even greater than their teachings.

Smriti

Shruti

Eternal truths (the unchanging principles embodied in the Vedas) Truths contexted to time, place, and circumstances (and therefore can be changed)

Two ideals of truth are in our scriptures; the one is, what we call the eternal, and the other is not so authoritative, yet binding under particular circumstances, times, and places.

The idea is that the framework of the destiny and goal of man has been all delineated in the Vedas, the details have been left to be worked out in the Smritis and Puranas. As for general directions, the Shrutis are enough; for spiritual life, nothing more can be said, nothing Designed & developed by more can be ILLUMINE known.

Knowledge Resources

®

www.illumine.in

October 2021

In this lecture, Swami Vivekananda shares with us, his study of the sages of India. In this and the next issue, we will explore Swami Vivekananda's key messages in this talk.

25 The Vedanta Kesari

PA G E D O N O R : S R I S U B R A M A N I YA B H A R AT H I YA R R . , K A N C H E E P U R A M

focus in this issue:

II: THE IMPERSONAL PERSONAL GOD Smriti

Contains the Impersonal dimension of Hinduism

Shruti

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Brings out the Personal dimension of Hinduism

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This is a peculiarity which we have to understand — that our religion preaches an Impersonal Personal God. It preaches any amount of impersonal laws plus any amount of personality, but the very fountain-head of our religion is in the Shrutis, the Vedas, which are perfectly impersonal; the persons all come in the Smritis and Puranas — the great Avatâras, Incarnations of God, Prophets, and so forth.

The Impersonal Vision –– Every other religion depends on the life or lives of some personal founder or founders. For example, Christianity on the life of Jesus Christ, Islam upon Mohammed, Buddhism upon Buddha, etc. And therefore, great importance is given to the historical evidences of these great personalities. If this historical evidence becomes weak, then the entire structure of the religion starts getting questioned.

–– In India, however, it is not so, because the religion is not based on the authority of a sage or even an incarnation. Rather, the first principle in Hinduism is that all that is necessary for the perfection of man and for attaining unto freedom is

already available in the Vedas. There is nothing new to find. For example, religious knowledge became complete when 'Tat Twam Asi' (Thou art That) was discovered, and that was already in the Vedas.

Even a great incarnation like Krishna is not treated as an authority on the Vedas, rather the Vedas are treated as the authority of Krishna himself. Therefore, in India, it is believed that many great incarnations or great sages come from time to time, each time carrying the core message, but in a different form appropriate to time, place and circumstances.

Therefore, Vedanta can be treated as a universal religion, because it teaches principles and not persons.

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Vedanta only can be the universal religion, that it is already the existing universal religion in the world, because it teaches principles and not persons. No religion built upon a person can be taken up as a type by all the races of mankind.

The Personal Vision –– From the earliest times, our sages were conscious of the fact that the vast majority of mankind require not just an impersonal god, but that they must have a personal god in some form or the other.

–– Swami Vivekananda gives the example of Buddha who rejected the idea of a personal god, but who was himself turned into a personal god by his disciples within 50 years of his death.

–– But Swami Vivekananda also says that while a personal god is necessary, if we left a personal god to the imaginations of

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people, then 99 cases out of 100 would be worthy of human worship. Therefore, there is a focus on a few extra-ordinary human beings who are living and walking among us. These are "living gods".

Swami Vivekananda tells us that these living gods are more worthy of worship than any imaginary god that we can conceive. For example, he points out that Shri Krishna is much greater than any idea of God you or I can have. Buddha is a much higher idea, a more living and idolised idea, than the ideal you or I can conceive of in our minds.

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churches of the Christians, and in the Mohammedan mosques, and that is good, as Hinduism is the universal religion. It is inclusive enough, and broad enough to include all ideals.

In the words of Swami Vivekananda, "All the ideals of religion that already exist in the world can be immediately included, and we can patiently wait for all the ideals that are to come in the future to be taken in the same fashion, embraced in the infinite arms of the religion of the Vedanta".

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In India, along with the Avataras, the mighty personages who embody the highest truths, we also find a second group of sages called the Rishis.

The Rishis were great authorities. They are Mantra-Drashtâs − seers of thought.

To understand the special role of the Rishis, we have to understand the nature of proof/ truth in religion From the ancient times it was clear that the human senses are limited in their reach.

Nature, or the world outside, cannot give answers to fundamental questions like existence of the soul, existence of God, the goal of man, etc. The mind itself is continuously changing, in flux, and fragmented.

How can such a mind tell of that which in Swami Vivekananda's words, is "the Infinite, the Unchangeable, the Unbroken, the Indivisible, the Eternal"?

The mind is ordinarily choppy and fragmented. But there are moments of extreme blessedness or shock - when the mind becomes calm and the infinite beyond is revealed. This state, which

How comes, then, the knowledge which the Vedas declare? It comes through being a Rishi.

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happens under exceptional circumstances in ordinary life, needs to be heightened, practised and perfected.

Men discovered ages ago that the soul is not bound by its senses, nor by consciousness (which is but a part of Being).

Beyond individual consciousness, beyond the senses, men must go to discover truth of the spiritual world.

Such men, who can go beyond the boundaries of the senses, and come faceto-face with spiritual truths, are Rishis.

The nature of proof of the Vedas in spiritual life is therefore the same as the nature of proof of the senses in the material world outside − direct perception (Pratyaksha).

Just as I see material truths with the senses, so also we can see spiritual truths in a superconscious state of the human soul.

Such a Rishi state is not limited by time, place, sex, or race. It is the common property of all.

Beyond consciousness is where the bold search lies. Consciousness is bound by the senses. Beyond that, beyond the senses, men must go in order to arrive at truths of the spiritual world, and there are even now persons who succeed in going beyond the bounds of the senses. These are called Rishis, because they come face to face with spiritual truths.

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III: THE RISHIS: DISCOVERERS OF SPIRITUAL TRUTHS

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––

Therefore, these incarnations of god have always commanded the worship of mankind even to the exclusion of all imaginary deities.

The Indian sages knew this, and therefore they left it open for the Indian people to worship such great personages and incarnations (despite the existence of an impersonal religion which was in many ways complete).

The Hindu can therefore worship any sage or any saint from any country. For example, Hindus often do worship in the

IV: THE RISHI IDEAL Religion is not in books, nor in theories, nor in dogmas, nor in talking, not even in reasoning. It is being and becoming. Ay, my friends, until each one of you has become a Rishi and come face to face with spiritual facts, religious life has not begun for you. Until the superconscious opens for you, religion is mere talk, it is nothing but preparation.

––

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––

––

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In India, the ideal of religion is the Rishi state.

Religion is not in books or theories, dogmas, discussions, or reasoning − it is in being and becoming.

Swami Vivekananda points out that this ideal is the answer to all nations of the world who are fighting and quarrelling over a God. He asks, "Vain are your fights and your quarrels; have you seen God whom you want to preach? If you have not seen, vain is your preaching; you do not know what you say; and if you have seen God, you will not quarrel, your very face will shine." (See Box 1) Swami Vivekananda then says that Rishihood − directly perceiving the truth, is the ideal of our religion. The rest, all talks, reasoning, philosophies, dualisms/monisms, even the Vedas themselves are secondary. (See Box 2) When you have known God, your very face will be changed, your voice will be changed, your whole appearance will he changed. You will be a blessing to mankind; none will be able to resist the Rishi. This is the Rishihood, the ideal in our religion.

––

Thus, Rishi is the name of a type or a class which every true Hindu is expected to become at some parts in their life − and becoming who is salvation. Swami Vivekananda reminds us, "Not belief in doctrines, not going to thousands of temples, nor bathing in all the rivers in the world, but becoming the Rishi, the MantraDrashtâ — that is freedom, that is salvation".

BOX 1:

A discussion that Buddha had with some Brahmins...

They came discussing about the nature of Brahman, and the great sage asked, "Have you seen Brahman?"

"No, said the Brahmin; "Or your father?" "No, neither has he"; "Or your grandfather?" "I don't think even he saw Him." "My friend, how can you discuss about a person whom your father and grandfather never saw, and try to put each other down?"

BOX 2:

A story from the Upanishads...

An ancient sage of the Upanishads sent his son out to learn about Brahman, and the child came back, and the father asked, "what have you learnt?"

The child replied he had learnt so many sciences.

But the father said, "That is nothing, go back."

And the son went back, and when he returned again the father asked the same question, and the same answer came from the child.

Once more he had to go back.

And the next time he came, his whole face was shining; and his father stood up and declared, "Ay, today, my child, your face shines like a knower of Brahman."

TO BE CONTINUED...

If you have any questions on this lecture, do post your queries on

www.vivekanandaway.org

You can also access previous issues of Vivekananda Way here.

Ma

gic ,M ira cle s

and the

e Mystical Twelv

The Divine Bride The Story of Aandal

he next day, as the Swami had predicted, Poorva heard Aandal sing a different song. The Swami explained its meaning: “‘O people of the world, listen to the vows we are to undertake. Singing the praise of the Lord who sleeps in the Ocean of Milk, we shall abstain from milk and ghee, and bathe before dawn. We shall avoid wrongful deeds and speaking ill of others.’”

“This gives me an idea. I’m going to tell anybody who asks me to drink that awful stuff that I’ve undertaken a vow not to drink milk,” Poorva told Curly and Chatter.

Her animal friends were her constant companions during her stay at Srivilliputhur, and together they made a happy threesome. One morning, Poorva, while trying to make Curly and Chatter do cartwheels, remarked, “Swami Thaatha told me that Aandal is waiting for the day when she’ll get married to Lord Vishnu. You know, back home, I’ve been to so many temples and seen so many forms of Vishnu. Is she going to be Mrs. Padmanabha or Mrs. Ranganatha or …?”

“Stop guessing, Poorva,” the all-too-familiar voice of the Swami rang clearly. He said, “I told you to keep your eyes and ears open. You’ve missed out on Aandal telling Periaazhvaar that she will not marry any human. Periaazhvaar was initially taken aback by his daughter’s unusual request. However, when he realized that his daughter was steadfast in her decision –” “What did he do?” interrupted Poorva.

“He gave her a description of the Vishnu deities of the 108 main Vishnu temples and asked her to state her choice and Aandal chose Lord Ranganatha.”

The author is a researcher and writer with various books and articles on Indian music and culture to her credit. lakshmidevnath@gmail.com Illustrator: Smt. Lalithaa Thyagarajan. lalithyagu@gmail.com

October 2021

T

(Continued from the previous issue. . .)

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LAKSHMI DEVNATH

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Disappointed at missing out on that important conversation between Aandal and her father, Poorva chided her friends: “You two are distracting me. From now on, I’m going to be more alert.” They promptly turned their backs on her and sulked.

Aandal’s mellifluous music, flowing along on the silent breeze, reached Poorva. It struck her that Aandal ended every one of the verses that she sang that day with the phrase ‘kanaa kanden thozhi naan’. She understood that the words meant ‘I had a dream, my friend’.

But the rest of the song went over her head. The Swami explained, “She is describing her dream to her friend. One of the verses that you heard means: ‘I had a dream, O dear friend! The town was decked with festoons … and our Lord Narayana came walking towards me.’ In another verse, she tells her friend that Indra and the other gods have approved of their match. And in yet another, how the Lord held her hand as they both stood in front of the sacred fire.”

The Swami paused and Poorva asked, “When is the marriage going to take place?”

“Very shortly. Look, the preparations have already begun.”

Poorva turned around to see a crowd gathered at the Aazhvaar’s house. Aandal walked into the room, dressed as a bride. She looked stunning.

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The Swami, with his characteristic insight said, “Last night, Periaazhvaar had a dream in which Lord Ranganatha of Srirangam told him that He wanted to marry Aandal and that she should be brought to Srirangam. Now they are all getting ready to leave for that holy place.

We’ve seen the respect that the Pandya king has for Periaazhvaar. His Majesty has now volunteered to make all the preparations for this wedding. Poorva, this is a divine marriage, and it is a rare privilege to be a part of it. Hurry up or we’ll be left behind.”

Poorva tearfully bid goodbye to her friends, Curly and Chatter. Much as she wanted to stay with them, she didn’t want to miss the wedding. As she gave them a big hug, the air resonated with the sounds of drums, trumpets and conch-shells. Waving goodbye to her friends, Poorva ran to the road.

She saw a group of musicians walking towards Periaazhvaar’s house.

Vishnu temple in Srivilliputhur where Andal Following them were men carrying huge worshipped the Lord umbrellas, and behind them were four others bearing a lovely palanquin. They halted in front of Periaazhvaar’s house and placed the palanquin on the ground. One of the men from that group stepped forward and explained to the Aazhvaar that they were the emissaries of Lord Ranganatha of Srirangam.

She heard him say, “Last night, the Lord appeared in our dreams and commanded us to escort His divine bride Aandal to Srirangam with all honour. We request the divine bride to sit in this palanquin and we shall carry her to the temple of Srirangam where the Lord awaits her.”

“Aandal, come here,” Periaazhvaar called out to his daughter. He was ecstatic that his daughter was getting married to one beyond the reach of mere mortals. The bride stepped into the palanquin and the marriage procession left with great fanfare for Srirangam.

Poorva and the Swami, along with many others, followed the palanquin.

(To be continued. . .)

When God Calls

Nistarini Devi DR. RUCHIRA MITRA

यमेवैष वृणुते तेन लभ्यः

It is attained by him alone whom It chooses (Kathopanishad. 1.2:23)

October 2021

This is the sixteenth story in the series on devotees who had a role in the divine play of Bhagawan Sri Ramakrishna.

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O

nce, a cat and her kittens took shelter in Sri Ramakrishna’s room at Dakshineswar. This made him anxious, because he felt the cat family would not get proper food at the temple. So, he asked a devout lady disciple, “Will you do something for me?” She readily replied, “Whatever it is, I will do it.” He told her about the cat and her kittens and asked her to take them home with the command, “Remember that they have taken refuge here. See that they get the best of care.”

The lady happily took them home. On her every subsequent visit, Sri Ramakrishna would ask her in detail about the cats: Were they getting proper food? Had the kittens grown? What would she do with them? And again, he would remind her, “Remember, they took refuge here.”

The lady did her best to care for the cats. Later, when the mother cat was dying, she poured Ganga water into her mouth, repeating Sri Ramakrishna’s name. Pleased with her devotion Sri Ramakrishna blessed her, “May all good attend you. May you have Ishta-darshan.” Much later, while repeating her mantra the lady had the vision of her chosen deity Lord Rama. As she bent down to do pranam, she saw her dear guru, Sri Ramakrishna in place of Lord Rama. He smilingly told her, “Now you know who I am!”

This fortunate lady was Nistarini Devi, the wife of Sri Ramakrishna’s eminent householder

disciple, Nabagopal Ghosh. Sri Ramakrishna said about her, “She is a great soul, a partial incarnation of Divine Mother…her hand is endowed with divine power capable of defying even Death… Through the influence of his wife, Nabagopal escaped from Maya.” At the Radharaman temple in Vrindaban, Holy Mother saw her in a vision fanning Lord Krishna!

Nabagopal Ghosh and Nistarini Devi were blessed with a harmonious marriage. They nurtured their family to become staunch devotees of Sri Ramakrishna. Nistarini felt very free with the Master. This rare trait of freedom comes from simplicity, purity, love, and unselfishness. God loves to play with free souls because they do not bother Him with worldly desires. Sri Ramakrishna too was very fond of Nistarini and allowed her to touch his feet.

Once he asked her what she had found in him that drew her so often to Dakshineswar. She replied, “It is hard to explain. That which made Prahlada forget his father, Dhruva and others forget their parents, that I find here.”

During her pregnancy she decided that if a son were born to her, she would dedicate him to the service of Sri Ramakrishna. Accordingly, when her son was a few weeks old, she and Nabagopal carried him to Dakshineswar. Sri Ramakrishna, in an ecstatic state said, “Hello, what have you brought for me?” Nistarini

The author is a devotee and researcher on Ramakrishna-Vivekananda literature. Her doctoral thesis was on the life stories of Sri Ramakrishna. ruchiranewid@gmail.com

When Sri Ramakrishna was ill, devotees were restricted from meeting him. When Nistarini was stopped, she felt dejected. But the all-knowing Sri Ramakrishna sent his photo downstairs to her, with the message, “Tell her to be content with looking at this today.” About this

In 1898, Nabagopal and Nistarini shifted to Ramkrishnapur in Howrah district just because the area bore Sri Ramakrishna’s name.

After returning from America, on Maghi Purnima, Swami Vivekananda came barefoot along the streets, singing songs with the other devotees, to their home. He inaugurated the marble shrine and after worshipping Sri Ramakrishna, chanted impromptu, Sthapakaya cha dharmasya sarva dharma swarupine / Avatara varishthaya Ramakrishnaya te namah!!

This spontaneous outpouring became the pranam mantra of Sri Ramakrishna. Then onwards, the descendants of the family commemorate Maghi Purnima day with public festivities every year even now!

Nistarini was highly respected by the monastic disciples of Sri Ramakrishna. Years later, when she visited Belur Math Swami Shivananda joyfully welcomed her, saying, “Mother, please come. Please come close and bless me by touching my head with your hand.”

Like a loving mother, she touched the swami’s head. What a wonderful sight — a householder devotee of Sri Ramakrishna blessing the President of the Order! Then, Shivanandaji told his disciples, “They are not just ordinary mortals; they are the companions of the Master.

They come in every age with the avatar to act their respective roles in his divine play. Ah, what love and devotion she had for the Master!

She was like one of the gopis.”

She once told somebody, “You may do all kinds of spiritual practices, but your real success lies in knowing how to die.” She proved it in her life. She cast off her body hugging Sri Ramakrishna’s picture and repeating his name.

Source: They Lived with God by Swami Chetanananda.

October 2021

Once, when Sri Ramakrishna visited their home, many devotees were invited. At dinner time, while serving Sri Ramakrishna one dish after another, Nistarini had a desire to feed him sweets with her own hand. Sri Ramakrishna read her thought and said, “What? You want to feed me with you hand? All right. Feed me.” So saying, he opened his mouth. As Nistarini put the sweet in his mouth, she saw that a mysterious being gulped it down. Frightened, she stopped feeding him. He then slowly ate by himself and gave the prasad to Nistarini. She was reluctant to eat anything before feeding her guests but Sri Ramakrishna persuaded her to have it first, because he knew that after it was offered to the guests there would be none left! She obeyed and sent the remaining prasad downstairs. News of what Nistarini had seen in Sri Ramakrishna’s mouth spread quickly among the devotees, and they all lapped up the prasad enthusiastically.

photograph, Sri Ramakrishna himself told her that “it would travel in railway carriages and on ocean steamers, and people would carry it in their pockets and even on their watch-chains.”

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placed the infant at his feet and replied, “I have brought you this offering.” Sri Ramakrishna looked at him for a few moments and remarked, “Ah! What a nice child! You offer it to me? Good!” He took him on his lap, blessed him by putting his right palm on his head, and then placed him back in his mother’s arms, saying, “Take care of this child now, but know that he belongs to me. In due time I will take him back.”

Years later when this son joined the Ramakrishna Order, Nistarini was the happiest of all, for she felt that Sri Ramakrishna had accepted him. This youth was an excellent singer and became almost a constant companion of Swami Brahmananda. He was named Swami Ambikananda.

Reminiscences

Lessons from Swamis

October 2021

The Dec 2020 Special Issue of The Vedanta Kesari was on the topic ‘Lessons from Swamis’.

New content on this topic is being serialised this year.

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N

Swami Dhyanatmananda

ripendra, who received his mantra-diksha from Swami Shivanandaji, joined the Ramakrishna Order at the Calcutta Students’ Home in 1933. Swami Virajanandaji gave him sannyasa-diksha in 1942. He was associated with the Students’ Home all through his life, was adept in rituals, and was also involved in many relief works. He attained mahasamadhi on 26 March 1986 aged 80 years.

The Koti Yoginis

In 1977, I was the brahmachari worshipping Mother Durga during Durga Puja at Belur Math.

On the Ashtami Day a huge crowd of devotees had gathered to witness the Kumari Puja. As per tradition a small girl was being worshipped as the living Durga. Swami Dhyanatmanandaji was the Tantradharak for the worship. In the Kumari Puja schedule, the 64 Yoginis and Koti (1 crore) Yoginis who are eternal associates of Mother Durga are also worshipped. When I was worshipping the Koti Yoginis, Maharaj asked me if I wished to see the Yoginis in person. I immediately said “Yes!” Then in a divinely inspired mood, Maharaj pointed at the large gathering of women devotees seated behind us and said, “See, they are the Koti Yoginis and they are the real associates of Mother Durga.”

It gave me a new perception to Koti Yogini worship.

— Swami Divyananda, Saradapitha

S

Swami Saradeshananda

wami Saradeshananda was a disciple and sevak of Holy Mother Sri Sarada Devi. See Lessons from Swamis, the December 2020 special issue of The Vedanta Kesari for his introduction (https://imedia.chennaimath.org/thevedanta-kesari-december-2020-issue-5723).

— Swami Jagannathananda

Steady perseverance is the way During her stay in Vrindavan, Holy Mother Sri Sarada Devi stayed at a house which is known as Kalababu Kunj. This is now a part of the Ramakrishna Mission Sevashrama, Vrindavan. Once a brahmachari, just after joining the Sevashrama went to Kalababu Kunj in the morning and doing japa and meditation the whole day returned to the ashrama after dusk. Meanwhile, Saradeshananda Maharaj enquired after him many times. When the brahmachari returned, Maharaj lovingly explained to him, “You see, my boy, if you eat ten days’ food in a day and starve for the next three days, will it be good for your health? No. Similar is the case in spiritual life. If you do spiritual practices irregularly, you will be doing more harm than good. You are sure to get real benefit in spiritual life if you practice regularly and diligently. If one doesn’t have a regular routine in the beginning, life becomes much difficult afterwards. On special occasions or in times of heavy workload or illness there may be some deviation, but otherwise, it’s always better to start slow and remain steady. I’m telling you all these only for your good, please don’t feel hurt.’

— Swami Shuklatmananda, Kankhal

October 2021

Once, in the presence of Saradeshanandaji I became very agitated and used some harsh words against a senior swami. When he heard this Maharaj told his sevak, “Drive out this foolish brahmachari! He has no common sense.” I was thunderstruck. But he said this with a smile on his face. When I admitted my mistake, he lovingly advised me, “Do you know that all the members of this Sangha have come and are staying only due to Thakur’s (Sri Ramakrishna) grace.” The moment he uttered these words, I remembered the words from Imitation of Christ – “Here no man can stand, unless he be ready with all his heart to humble himself, for the love of God.” Maharaj then continued, “Thakur knows our past, present and future. So he knows best what is good for whom. He teaches his devotees through rise and fall. Do you know, in the Chandi, the Goddess is addressed as या देवी सर्वभूतेषु भ्रान्तिरूपेण संस्थिता, i.e., She resides in all beings as भ्रान्ति or confusion, delusion. She only knows in which way She will guide Her children. May be for his own wellbeing She removes some child from Her. When the child’s repentance is over, and he is purified, She picks him up to Her lap.

Who are we to judge someone with our impure mind? If we think deeply —to put down a sannyasi of the Sangha, is to put Him down. How much do we understand in which way whose good lies?

What we should do is just find out our own faults and try to mend them. Do you remember the last words of Holy Mother Sri Sarada Devi, “If you want peace of mind do not find fault with others; find fault with yourself.” If you think calmly, you will realise who are we to criticise others? Are we pure?

If not, what right have we to criticise others? He only can criticise others, who himself is completely pure. But that type of man never criticizes others. I rebuke you for your own good. Do not misunderstand me. This is only the beginning of your sadhu life. If you try, you can get rid of this bad habit.”

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PA G E D O N O R : S R I S U B R A M A N I YA B H A R AT H I YA R R . , K A N C H E E P U R A M

Lesson through delusion

(Continued from page 22...)

North Kolkata: The Leela Kshetra

October 2021

located in Jhamapukur since a joint family was helpful in leading a spiritual life.

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Sri Ramakrishna visited this rented house on a few occasions. He would be entertained in a room on the ground floor. On one such visit, M’s two young daughters sang several songs on the Divine Mother. Sri Ramakrishna was pleased with their singing; he however, warned M not to let his girls sing in public because they would lose their modesty.15 On another visit, Sri Ramakrishna gave instructions about sadhana to Purna. Once, five women devotees had gone to Dakshineswar and on learning that Sri Ramakrishna was at M’s residence, had come here to meet him. Sri Ramakrishna welcomed them and was having a pleasant conversation them, when the ‘Fat Brahmin’ (Prankrishna Mukhopadhyay) unexpectedly came there. Out of shyness, three young ladies hid under the cot on which Sri Ramakrishna sat and waited silently, enduring mosquito bites, until Prankrishna left!

Choto Naren’s residence

About 15 feet north of M’s house is Choto Naren’s home, located at 4 Telipara Lane. Sri Ramakrishna once recalled: “At Captain’s house I sent for the younger Naren. I said to him: ‘Where is your house? I want to see it.’ ‘Please do come’, Choto Naren replied. But he became nervous as we were going there, lest his father should know about it.”16 One may also recall how Choto Naren was worried that his relatives may try to harm Sri Ramakrishna if he visited their home.

Swami Trigunatitananda’s house

A g a i n , p ro c e e d i n g e a s t wa rd o n Shyampukur Street until Acharya Prafulla Chandra Road and then turning right, we arrive at Sarada Prasanna Mitra’s (later known as

Swami Trigunatitananda, one of the direct disciples of Sri Ramakrishna) residence, at 164, Acharya Prafulla Chandra Road. Although Sarada Prasanna was born in Naora, his father Shivakrishna Mitra, a rich landlord, moved his family to this location when Sarada was only three years old. Thus, Sarada spent his entire adolescence here, and was M’s student at the Shyampukur Metropolitan School.

Narendranath Datta (the future Swami Vivekananda) occasionally visited this home.

The room where he would sit is now converted into a shrine. The small three-storeyed building still remains in its original condition and is now a sub-center of the Ramakrishna Order.

Nandan Bagan

If we move slightly northward, we arrive at Kashiswar Mitra’s residence (also known as Nandan Bagan) at 234, Acharya Prafulla Chandra Road. Kashiswar Mitra who was a Brahmo devotee hosted a Brahmo Samaj meeting here on 2 May 1883.17 Sri Ramakrishna visited this home that day. When he arrived, he was invited to attend the worship on the second floor. The large hall was filled with Brahmo devotees. The songs of the Brahmo Samaj were sung to the accompaniment of a harmonium and piano. The piano was played by a young Rabindranath Tagore. This is reportedly the only time when Rabindranath Tagore met Sri Ramakrishna or at least was in the same room with him. After the worship was over, Sri Ramakrishna and Rakhal, who had accompanied him, were made to wait in a corner for a long time before finally being served refreshments. This room where Sri Ramakrishna waited is today part of a separate flat which no longer belongs to the Mitra family.

Previously a large garden house, it is now partitioned. One of Kashiswar Mitra’s

PA G E D O N O R : S R I A J AY R A N A , G U R G A O N

From Kashiswar Mitra’s residence, walking southward on Acharya Prafulla Chandra Road, then turning left and heading westward on Sri Aurobindo Road for approximately two kilometres, we reach Rabindra Sarani. Turning left here and going down the alley we reach Kali Prasad Chandra’s birthplace at 21, Nimu Goswami Lane, Kolkata, 700005.

The exact spot where Kali Prasad Chandra (later known as Swami Abhedananda, one of the direct disciples of Sri Ramakrishna) was born has been converted into a shrine. Once while meditating at home, Kali Prasad saw the forms of gods and goddesses and divine incarnations. When told about this, Sri Ramakrishna said, “Ah, you have seen Vaikuntha. Henceforth you will no longer have these visions. You have reached the formless.”18 Every year, Vedanta Math, the monastic organization founded by Swami Abhedananda, holds an annual function here to celebrate his birthday.

Adhar Sen’s residence

Adhar Sen’s residence is at 97, Beniatola Street, Shobhabazar. Adhar was a staunch devotee and Sri Ramakrishna visited his residence many times and most of them are described in The Gospel of Sri Ramakrishna.

On 14 July 1883, Sri Ramakrishna came to this house to hear the recital of the Chandi by Rajnarayan. When Rajnarayan sang, “I have surrendered my soul at the fearless feet of the

This concludes our journey to the residences of Sri Ramakrishna’s devotees in the Shyambazar, Shyampukur, and Shobhabazar area. In the next issue, we will continue our pilgrimage to the residences of devotees in the Simla and Jhamapukur area.

References: 1) The Gospel of Sri Ramakrishna [hereafter Gospel]. p. 91

(to be continued...)

2) See each individual life-stories in God Lived with Them 3) Gospel, p. 724 4) Gospel. p. 662 5) Gospel, p. 785 6) Gospel. p. 724 7) Gospel. p. 154 8) Gospel, p. 154 9) They Lived with God, p. 319 10) Bhakta Mallika, part 2, Swami Gambhirananda 11) They Lived with God, p. 320 12) Gospel. p.439 13) They Lived with God, p. 320 14) Sri Ramakrishna and his Divine Play, p. 891 15) Gospel, p. 959. 16) Gospel. p. 785 17) Gospel, p. 221 18) God Lived with Them. p. 446.

19) Gospel, p. 261 20) Gospel, p. 666-76.

October 2021

Swami Abhedananda’s residence

Mother; how can I be afraid of death?”, Sri Ramakrishna entered into Samadhi. Sri Ramakrishna came here on a surprise visit on 21 July 1883. He was received in the parlour room on the second floor. Adhar then confided to him, “You haven’t been here for a long time. I prayed to God today that you might come. I even shed tears.”19 On 6 September 1884, Sri Ramakrishna again came to Adhar’s house to listen to kirtan, and was seated in the parlour on the second floor. Narendra, the Mukherji Brothers, Bhavanath, M., Hazra and others were seated with him. Both Narendra and Vaishnavacharan (a well-known singer) sang many devotional songs, creating an intense spiritual atmosphere. Hearing the loud music, a large crowd gathered in the street below. On December 6, 1884, Adhar arranged a festival and invited several other deputy magistrates to meet Sri Ramakrishna. These men wanted to judge Sri Ramakrishna’s holiness. One of them was Bankim Chandra Chattopadhyay, perhaps the greatest literary figure of Bengal at that time. A lively conversation ensued between Sri Ramakrishna and Bankim. When Sri Ramakrishna asked him, “What do you say about man’s duties?” Bankim replied, “They are eating, sleeping, and sex-life.” Sri Ramakrishna then sharply rebuked him, “What you do day and night comes out through your mouth. A man belches what he eats.” 20

37 The Vedanta Kesari

descendants still lives here and runs a society known as Sri Sri Ramakrishna Bhakta Parishad, which hosts weekly meetings and Sandhya arati.

October 2021

Article

A Journey of One Hundred Years A Historical Overview of Ramakrishna Mission Ashrama in Kanpur

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SWAMI ATMASHRADDHANANDA

(Continued from the previous issue. . .)

An important digression Let us digress here before proceeding to complete the narrative.

Kanpur is an old city. Earlier called variously as Kanhapur, Cownpore and other similar sounding names, the city of Kanpur is located on the banks of the Ganga. During the British regime, it was called the ‘Manchester of the East’—a reference to many industries and factories located in Kanpur (Manchester in North West England is known for its rich industrial heritage). Many British people resided in Kanpur and remnants of their stay can still be seen in the old structures of the city.

There is a cemetery called Gora Kabristan or the ‘cemetery of the white people’ right in the middle of the city.

Its colonial past aside, Kanpur is now home to many scientific and academic institutions like the Indian Institute of Technology, the Indian Institute of Pulses Research, and the National Sugar Institute.

Kanpur is home also to the Chhatrapati Shahu Ji Maharaj University (a public university), the Chandra Shekhar Azad University of Agriculture and Technology, several medical colleges and a large number of government-run and private schools and colleges. The city also has a Central Ordnance Depot as well as small arms manufacturing units under the Government of India. Sometimes called the ‘Leather City of India’, Kanpur has a large number of tanneries and leather-based industries. No wonder, the city is known for its

The author, who was the previous editor of The Vedanta Kesari, is now serving as Secretary, Ramakrishna Mission Ashrama, Kanpur, Uttar Pradesh. atmashraddha@gmail.com

Nana Sahib Peshwa who played a crucial role in the great revolt of 1857 was also based in Bithoor. The place where the Peshwa’s army was based, imparting training to soldiers, was destroyed by the British. There is now a well laid out memorial park there in memory of the Peshwa’s contribution to the national spirit. It has a tall statue of Nana Sahib Peshwa, and two busts of his assistants, Azimulla Khan and Tatya Tope. Rani Lakshmi Bai, the queen of Jhansi (230 km from Kanpur) too received her

Swami Shivananda, one of the direct disciples of Sri Ramakrishna, came to Bithoor and stayed for some time in the early 1900s. In a letter from Bithoor, he writes:1 Glory to the Master

My dear,

Kanpore, 4 March 1895

lt’s been a long time since I wrote you. I hope all is well with you—you yourself and the members of your family.

Since coming here I have spent a few days at Brahmavarta—that is Bithur. There is an old monk there known as Khanderao Baba. It was a great pleasure meeting him. He is truly a selfrealized monk. He is from Maharashtra. He lives at an elevated spot at the far end of Bithur. The place is right on the Ganges. It is surrounded by trees, and it strikes you as a real hermitage. He has some cows, and their milk is his only food.

He lost his mother in the year of the Mutiny [the Sepoy Mutiny in 1857]. He cremated his mother’s body and then started his spiritual practices on the very spot where he performed the cremation. He has never left the place [i.e., the hermitage] even for once. He has been sitting at the same spot praying for the last thirty-eight years. His very appearance is like that of a sage of the ancient days: long matted hair and beard, all grey, wide forehead, eyes half closed. He is normally sparing of words, but in my case he made an exception. He very kindly had a long, lively discussion with me about religious matters. Among other things, he said: ‘Looking at you, I spontaneously feel like talking to you. Words are coming out automatically. In fact, I seldom meet a person

October 2021

Kanpur played a vital role in India’s First War of Independence against the British in 1857; the Peshwas of Maharashtra—who settled in Bithoor, a small town in Kanpur district, some 23 km from the centre of Kanpur city—played a big role in it. Situated on the right bank of the Ganga, Bithoor is a Hindu pilgrimage centre. Called Brahmavarta in the Puranas, Bithoor is believed to be the place where Brahma performed austerities before he started human creation! A small temple called Brahma Khuti, on the Brahmavarta Ghat on the Ganga in Bithoor, is supposedly, a testimony to it. Besides, it is believed that Sita, the divine consort of Bhagavan Rama, came to Bithoor where sage Valmiki lived, and it was here that she gave birth to Luv and Kusha—the twin sons of Rama. What stands as Valmiki Ashrama is an old Shiva temple and a few old buildings including a temple dedicated to Mother Sita who is known as Vanadevi in this region. These are maintained by the Archaeological Survey of India.

training in sword fighting and in the use of other arms in Bithoor. Her statue has been installed in two public places in Bithoor. Of course, Bithoor had to pass through a very bloody and cruel time after the 1857 War.

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highly polluted air too. Of late, Kanpur has also become a hub for coaching institutes where thousands of students from Kanpur and other parts of Uttar Pradesh receive coaching for various entrance and competitive examinations.

A metro-railway line is under construction as well in Kanpur; all set to add to the city’s ‘smart city’ status!

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with whom I can share my inmost thoughts.

Those who come are people busy showing off superficial knowledge. They never want to know the truth which is within. They do not even talk about it.’ This ascetic, on the other hand, knows the Truth, but he is very modest.

He enjoys talking about Self-knowledge. As he goes on talking, he time and again salutes you with folded hands and says, ‘Sir, please come again.’ He is a learned man. Sometimes he starts speaking in Sanskrit and he speaks the language without the least difficulty. When he speaks, he is not himself.

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It is as if he is under a spell. He is indeed a great soul. It is a privilege to meet such a person.

My love and blessings to you, your children, and grandchildren.

Yours,

Shivananda

It is not known who this holy man was and where in Bithoor he lived. Some research needs to be done to find out more details about him.

Kanpur city also had the blessing of a visit

by S wa m i S a ra d a n a n d a a n d S wa m i Turiyananda—both direct disciples of Sri Ramakrishna. Before taking his monastic vows, Swami Yogananda (another direct disciple) spent some months in Kanpur in the house of his close relatives.

1937. The completed structure was opened by Lala Changamal, an eminent businessman of the city and a close devotee. This was a great milestone in the history of the Kanpur Ashrama.

Present Activities of the Ashrama

a) Charitable Dispensary: The Ashrama had been running a dispensary to serve the poor and needy in the vicinity. Hence, besides the main building, another block to house the charitable dispensary was planned. Lala Padampat Singhania of the J K Group took the initiative and donated Rs.7000/- to erect a building in the memory of his illustrious father Sri. Lala Kamlapat Singhania, who was keenly interested in the activities of the Ashrama. The foundation stone for the dispensary block was laid in December 1937 by the noted freedom fighter and leader Pandit Govind Vallabh Pant.

He was then the elected Premier of United Provinces. Later, a set of rooms were built on the first floor. Many years later some more rooms were built behind the present building to house the various facilities the dispensary provided. In due course, due to the fact that sannyasis (often called Babaji in Hindi) managed the dispensary, it came to be

Kanpur Ashrama over the years

The building for which Swami Vijnanananda laid the foundation stone was completed in a year, thanks to the tireless efforts of many devoted well-wishers including the Commissioner of the Kanpur City Municipal Board, and his wife. The Kanpur Ashrama shifted to its permanent premises on 13 August

Charitable Dispensary

The Library was inaugurated in 1969 by the Chief Minister of Uttar Pradesh, Sri Chandra Bhanu Gupta. In 2020, the library was thoroughly renovated and improved with better lighting and seating facilities. It was opened online by Swami Gautamananda, presently one of the Vice-presidents of the Ramakrishna Order. The library has nearly 25,000 books on various subjects and the reading room is

Library

c) In 1969, another building housing monastic quarters and kitchen-cum-dining room was built. In 2019, yet another floor was added to it to accommodate monastics.

d) In 1978, another storey was added to the library where a hall, now named Vivekananda Sabhaghar, with a seating capacity of 200 people, was built. Religious discourses, youth seminars and cultural programmes are held here occasionally. e) Important Associations: Between the 1940s and 1970s, a number of eminent sannyasis, speakers, musicians and thinkers came to the Kanpur Ashrama and spoke or performed during the annual functions. Some of these eminent sannyasis of the Ramakrishna O rd e r i n c l u d e Swa m i s S h a r va n a n d a , S a m b u d d h a n a n d a , Ra n ga n a t h a n a n d a , Nihsreyasananda, Lokeshwarananda and others. Ustad Faiyaz Khan, Ali Akbar Khan and other music maestros performed in the Temple and Dispensary halls. Pandit Ramkinkar, the noted thinker and speaker on Ramacharit Manas, spoke in the Ashrama on many occasions. The famous Hindi poet and writer Pandit Suryakant Tripathi Nirala would often visit the Ashrama from Unnao. Alopi Maharaj would drag him from his world of poetic imagination and he would recite before the gathering his Hindi rendering of Swami Vivekananda and Rabindranath Tagore’s inspiring poems. Ramadhari Singh Dinkar, the eminent poet and essayist of modern Hindi literature would often come to the Ashrama and spend time in the library.

October 2021

b) Library and Reading Room: In 1965, Swami Madhavananda, the ninth President of the Ramakrishna Order, laid the foundation stone for another block in the Ashrama to house a public library and reading room. A considerable amount of funds to construct this Vivekananda Centenary Memorial Library Building was raised by organising a charity music concert by Smt. M S Subbulakshmi, the famous Carnatic musician who later was conferred the Bharata Ratna. The concert brought in nearly Rs. 56,000/-, a huge sum in the 1960s.

equipped for seating 80 readers. It is a popular place for students preparing for competitive and other exams.

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popularly known as Babaji Ka Aspatal (the sannyasis’ hospital)! The dispensary has an OPD. As part of its outreach programme, the dispensary conducts medical camps in nearby villages once or twice a month.

October 2021

Also, nearly all revered Presidents of the Ramakrishna Order have come to the Kanpur centre on different occasions, and blessed the devotees with mantra-diksha.

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f) Ramakrishna Mission School in Kanpur: What started as the Sarada Vidyapeeth/ Vidyalaya in the 1920s, slowly developed into a middle school in the 1940s. A single-storeyed building was constructed for the school on the plot allotted for it across the narrow lane next to the Ashrama premises. Mr. Robert Menziz, Chairman of the British India Corporation, and others donated money for the construction of the school building. In 1947, the Education Department of the Uttar Pradesh State recognised the school which was renamed as the Ramakrishna Mission Ucchatar Madhyamik Vidyalaya. Another two floors were added to the building in the 1950s. The school began receiving grants for its teachers in 1973. The school was given the Best School Award by the Uttar Pradesh Government in 1983-84. The school has over 500 students from classes 6 to 10. It is a boys’ school with Hindi as its medium of instruction and follows the Uttar Pradesh

State Syllabus. A majestic fibreglass statue of Swami Vivekananda under a canopy was installed in the school premises in March 2020.

This is the only school run by the Ramakrishna Mission in the state of Uttar Pradesh. g) Other Activities:

1. Sale of Books: The Ashrama has a welldesigned and stocked book-sale counter named Ramakrishna Pustak Bhavan located at the left corner of the main gate of the premises. It also has a mobile book-sale facility called Vivekananda Jnana Vahini in which monastics, volunteers, and staff go out to different strategic locations in Kanpur city to sell books on Sri Ramakrishna, Holy Mother Sri Sarada Devi and Swami Vivekananda.

2. Gadadhar Abhyudaya Prakalpa is a scheme for the holistic development of children hailing from slums and poorer sections of the society. Some 50 students are studying under this scheme.

3. Winter and distress relief is done by the Ashrama whenever the need arises. Clothes and

Ramakrishna Mission School and the statue of Swami Vivekananda

Conclusion

The seed for the activities of the Ramakrishna Mission in Kanpur started in an informal way in 1921. In 2021 it has completed 100 years. Surely, Sri Ramakrishna’s divine presence and Swami Vivekananda’s inspiring words along with Holy Mother’s silent blessings are keeping the journey going! In comparison with some of the large institutions run by the Ramakrishna Mission, the Kanpur Ashrama is rather on a smaller scale. Yet on many occasions the Ashrama authorities politely declined to accept offers of property gifts to expand the Ashrama activities. On one such occasion, Swami Gambhirananda, the then General Secretary and later the President of the Ramakrishna Order, remarked that he liked this

Ashrama campus

small Ashrama and there was no need to interfere with this characteristic of the Ashrama.

Though the Kanpur Ashrama became a branch centre of the Ramakrishna Mission in 1931, its informal beginning, as narrated in the beginning of this article, was in 1921 when a group of youths came together to study ennobling literature and practice meditation.

This resulted in the setting up of the Ramakrishna Seva Sadan in 1924. Swami Vijnanananda then blessed the Ashrama by laying the foundation stone for its shrine building! Through its multifarious activities, the Ashrama continues its journey of atmano mokshartham jagad hitaya cha, ‘For one’s own mukti and for the service of others’!

Reference: 1) Letters of Swami Shivananda, Advaita Ashrama, Kolkata, p.47

(Concluded.)

Acknowledgement This article is based on the reminiscences of Ramakrishna Mission Kanpur by late Sri Pati Ram Bhat, a disciple of Swami Vijnanananda, and the founder-principal of the Ramakrishna Mission School, Kanpur. Besides this, much help has been taken from a long document on the history of Ramakrishna Mission, Kanpur by Swami Satyamayananda, former secretary of the Kanpur Ashrama, and a few old devotees like Bhula and Kamal Banerjee.

October 2021

4. Organising occasional Youth Conventions, Satsangs, p e r s o n a l i n te r v i e ws by sannyasis, regular Puja and evening Arati in the temple (which is also live-streamed on Facebook and YouTube everyday) and other cultural activities are part of the Ashrama activities. Several hundred devotees receive Prasad on all Puja-celebrations.

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sweaters are given to students in rural areas. During the recent Covid-19 induced l o c kd o w n t h e A s h ra m a conducted relief work benefitting more than 500 families.

Know Your Country Series: Wandering with Swami Vivekananda Volumes 7 to 12: Karnataka, Maharashtra, Kerala, Tamilnadu, Andhra Pradesh, and Assam.

October 2021

Published by Ramakrishna Sarada Mission, Dakshineswar, Kolkata 700 076; Web: www.srismath.org. Price Rs 10/- each. Pages between 30 to 50

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S

wami Vivekananda’s travels define him: soon after the passing of his Master, Sri Ramakrishna, he recognised the necessity of learning about his country from personal experience so that he could serve her best and represent her best to the world and also to the generations to come.

So it was that Swamiji wandered on foot — sometimes hungry and tired, but never dispirited — through the length and breadth of India, his dear motherland.

During this parivrajak time, Swamiji personally witnessed the abject slavery to which India had plunged under continuous invasions and foreign rule. He also clearly visualized her former glory buried under misrepresentation and misunderstanding. He saw too, the human predicament, with its joys and sorrows, aspirations, hopes, and tendencies, and his brilliant mind cut through all the clutter to see the way ahead. He then demanded of his compatriots to recognise their deep interconnectedness, their glorious heritage and their duty towards it; and he exhorted them to arise to a do-or-die action that would create a new world order from the ashes of the old one.

This series of six books under review, produced by the Ramakrishna Sarada Mission, has taken the novel approach of re-creating Swamiji’s examination of India for the young reader of modern India. These young minds have not known, except from desultory history lessons, the struggle for independence, or the

heroes who achieved it, or the pride they took in ahimsa. The books take us through six states — Karnataka, Maharashtra, Kerala, Tamil Nadu, Andhra Pradesh and Assam, describing first each state’s geographical and economic features, then some aspects of its history which shaped its culture, and finally describing Swamiji’s visit to that particular state and his experiences therein.

Of course, it must be remembered that his journeys were through a more composite India, as this was before the states were reorganized in independent India.

Book Reviews The books also give short biographies of some prominent personalities of each state. The books are very well-produced with colourful illustrations on art paper which will withstand a lot of handling, as it happens in school libraries.

Today, when mobiles and tablets are becoming the preferred medium of education for students, it would be good to make this content available on the digital platform where it is more easily accessible and more instantly served. The narrative texts can also be reduced a little. Finally, the books do a great service by introducing through the medium of our great country and culture, one who stood as its embodiment — Swami Vivekananda. ____________________________ PREMA RAGHUNATH, CHENNAI

Belur Math which had remained closed since 22 April due to the second wave of the Covid-19 pandemic, was opened to devotees and visitors on 18 August. The entry is restricted however to those who have received the vaccination or tested negative for Covid.

To streamline the Order’s activities among the youth, the headquarters conducted an online orientation programme on 22 August in which 79 heads and monastic youth coordinators from 52 centres in West Bengal took part.

Official relations between UNESCO and the Ramakrishna Mission which were established in 2015 have been renewed for a further period of five years until 2026.

Ranchi Morabadi Ashrama launched Prabuddha Gram, a quarterly magazine on agriculture and rural development, on 21 July. With the publication of this bilingual magazine in Hindi and English, the centre has discontinued its earlier Hindi monthly Divyayan Samachar.

Srimat Swami Smarananandaji, President of the Ramakrishna Order inaugurated the new building for ‘Ma Sarada Charitable Dispensary and Pathology Centre’ of Baghbazar centre through virtual mode on 15 August.

In a programme to mark Indian Independence Day (15 August), Sri Pushkar Singh Dhami, Chief Minister of Uttarakhand, presented a certificate to Vivekananda Netralaya of Dehradun centre in recognition of the medical services provided during the Covid-19 pandemic. In similar programmes held on that day, local government authorities honoured Delhi, Shivanahalli (Bengaluru) and Thanjavur (Tamil Nadu) Ashramas for their relief activities during the pandemic.

Ramakrishna Math Thanjavur, Tamil Nadu which was functioning for the last one year as a sub-centre of Sri Ramakrishna Math, Chennai has now become a full-fledged branch centre of the Order. At the Math’s village centre, which is sunctionig for the last 26 years, Sri Ramakrishna’s temple was renovated and its Kumbhabhishekam held on Ganesha Chaturthi, 10 September 2021 in the presence of Srimat Swami Gautamanandaji, one of the Vice-presidents of the Ramakrishna Order. This was followed by a public meeting and Nama Sankeerthanam by Govindapuram Sri Vittaldas Maharaj. 250 devotees and 20 sannyasis participated maintaining Covid restriction protocols.

In 1906, Swami Ramakrishnanandaji, one of the direct disciples of Sri Ramakrishna, started a primary school in Chennai’s Mint area to educate the children of poor daily wagers, fishermen and other such backward communities. Known as Ramakrishna Math National School, this institution continues to

October 2021

News & Notes from Ramakrishna Math and Ramakrishna Mission

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The Order on the March

Flood Relief: Ichapur

Flood Relief: Saradapitha

Distress Relief: Kasundia

October 2021

Covid Relief: 11 centres from 05 states in India and 01 centre in Bangladesh continued Covid relief and

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distributed 435 kg rice, 25 kg flour, 50 kg wheat, 216 kg pulses, 110 kg spices, 150 kg jiggery, 108 kg oil, 135 kg potatoes, etc., and vaccinated 14,634 people.

Flood Relief: Heavy rains created floods in some parts of Bihar and West Bengal in Aug 2021. In response 08 centres in west Bengal and one centre in Bihar rendered flood relief by distributing 4,300 kg rice, 1,860 kg pulses, 32,150 kg chira (rice flakes), 500 kg potatoes, 250 kg onions, 11,100 kg sugar, 1,113 kg salt, 505 litres cooking oil, 27,403 biscuit packets, 2,974 soap bars, etc., among 30,570 families, and also served cooked food to 5725 people.

Distress Relief: 04 centres in 03 states distributed among the poor people 660 kg rice, 1832 kg pulses, 60 kg potatoes, 61 kg spices, 525 kg salt, 50 kg sugar, 262 litres cooking oil, 4160 soap bars, 1140 saris.

Dance performance as Seva Born and brought up in the city of Boston in America, Dhakshinya Thangavel and Nanditha Prashanth grew up cherishing their Indian roots. They started learning Bharatanatyam from a young age under Smt. Sujatha Meyyappan of the Kolam Academy of Dance. Their Arangetram, or first on-stage performance, scheduled after 10 years of training had to be cancelled due to the Covid pandemic. Both the young ladies who, even while studying at the University of Connecticut, are actively engaged in social service felt very disturbed by the sufferings of the common people, especially in India. So, recently when their Bharatanatyam Arangetram was again scheduled they decided to use the occasion to serve the poor. They informed the invitees that instead of giving them personal gifts, they could donate towards the Covid relief work undertaken by Ramakrishna Math, Thanjavur in Tamil Nadu, India! Dhakshinya and Nanditha thus received $ 3000/- (Rs. 2,27,000) and it has reached the pandemic affected people in and around Thanjavur. The two young ladies have shown how the youth can connect with and serve the suffering mankind. May the Lord bless them with a long journey as accomplished dancers.

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provide best education free of cost to underprivileged children. Recognising the school’s sincere work, the Government of Tamil Nadu awarded it ‘The Best School’ award for 2018-19 academic year; the ‘Kamarajar Award’ with a cash prize of Rs. 25000/- in January 2020; and on 5 Sept 2021 the Dr. Radhakrishnan ‘Best Teacher’ Award for its Headmistress Smt S.V. Saraswathi along with a cash prize of Rs. 10,000/-.

Ramakrishna Math

Sl.

Activity

Amount

1

Daily Worship in the Temple

4

Completion of Sadhu Nivas & Devotees’ Dining Hall construction

2 3 5 6

Salary to School & Math staff

1,00,000/-

10,00,000/-

Renovation of Math buildings & pathways

10,00,000/12,00,000/-

Purchase of land to construct Vocational Training Institute

30,00,000/-

A four wheeler vehicle to support relief activities

8,00,000/-

Total estimated costing 71 Lakhs I humbly appeal to you all to donate generously and help us to serve and uplift the people of this region.

Donations details: Cheque in favour of Ramakrishna Math, Mekhliganj Account Holders name Bank Branch A/c No. IFSC

: : : : :

Ramakrishna Math State Bank of India Mekhliganj 35367015024 SBIN0018013

Account Holders name Bank Branch A/c No. IFSC

: : : : :

Ramakrishna Math Central Bank of India Mekhliganj 2162973276 CBIN0280131

After donation, kindly send your PAN Number, full Postal Address, and an E-mail with Transaction details. Only donations with PAN number are eligible for tax exemption under section 80G of I.T. Act 1961.

In anticipation of your help and prayer to the Almighty for His blessings on all.

Swami Omkaratmananda Adhyaksha

47 The Vedanta Kesari

Dear all, Ramakrishna Math Mekhliganj, situated close to India-Bangladesh border, runs a Primary School attended by around 250 students, a Medical Dispensary offering free treatment, and conducts regular distress relief service in interior tribal and rural villages. Added to this the Math has decided to impart Computer & Agriculture training, and other essential life-skills to the local youth. The Math is trying to purchase land to house this Vocational Training Institute.

For all these service activities, the Math largely depends upon help from outside because, due to economic backwardness, the local people are unable to financially support the Math. Now, as the Covid-19 pandemic condition has almost dried up donations, it is becoming increasingly difficult to even manage the daily expenses of the Math.

We therefore earnestly request your kind aid to support the below mentioned activities of the Math:

October 2021

Mekhliganj, Dt.Cooch Behar, West Bengal- 735304 (A branch centre of Ramakrishna Math, Belur Math, Howrah, West Bengal) Phone: 8017876512 / 8617380756, E-mail: mekhliganj@rkmm.org

RAMAKRISHNA MATH, UTTARKASHI Ganganagar, P.O. Uttarkashi, Uttarakhand, 249193 Mobile: 9447051231; Email: uttarkashi@rkmm.org Offering to Bhagavan Sri Ramakrishna: An Appeal

October 2021

Dear Devotees & Friends,

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Ramakrishna Math & Mission, Belur Math declared open a Math centre at Uttarkashi, an ancient holy town in the Garhwal Himalayas on 20th Oct 2017. There was already an Ashrama on a small piece of land, named “Ramakrishna Kutir” since 1963, maintained directly by Belur Math, where sadhus of our Order used to stay for intense Tapasya in the traditional monastic way, begging food from outside and living a simple austere life. The same tradition continues till date. Monks and brahmacharins of the Ramakrishna Order regularly visit this Ashrama in great numbers on their pilgrimage to the ChardhamKedarnath, Badrinath, Gangotri & Yamunotri.

In view of expanding Swami Vivekananda’s ideal of service and spirituality among the masses we plan to purchase some land around Harsil Valley, near Gangotri. Along with retreat centres for sadhus and devotees, some welfare activities for the benefit of the poor and underprivileged will be taken up after acquiring and developing the land.

A sum of Rs. 2 crores is estimated to set up and develop the additional unit of the Uttarkashi Math. We request our friends and devotees, trusts and corporate bodies to contribute liberally to complete this project of welfare and spirituality at the earliest.

Donations can be made by NEFT/RTGS to the account given below: A/C Name

: Ramakrishna Math, Uttarkashi

Bank Name

: Union Bank of India

Branch Name

: Uttarkashi Branch

A/C No.

: 601802010006696

IFSC : UBIN0560189 Kindly mention the purpose- “Donation for purchase of land and development of the Math”, the PAN and full address of the donor by email to uttarkashi@rkmm.org or SMS to 9447051231.

Donations towards our Math is exempted from IT under 80G Act. May Sri Ramakrishna, Ma Sarada, Swami Vivekananda bless you all.

Yours in the Lord, Swami Amaleshananda Adhyaksha

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Vol.108. No.10 The Vedanta Kesari (English Monthly) October 2021. Regd. with the Registrar of Newspapers for India under No.1084 / 1957. Postal registration number: TN / CH (C) / 190 / 2021-2023. Licensed to Post without prepayment TN/PMG(CCR)/WPP-259 / 2021-2023.

Date of Publication: 24th of every month. Posted on 27.09.2021 at Egmore RMS/1 (Patrika Channel), Chennai - 8.

Religion and religion alone is the life of India, and when that goes India will die, in spite of politics, in spite of social reforms, in spite of Kubera’s wealth poured upon the head of every one of her children.

— Swami Vivekananda

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