The Vedanta Kesari – June 2021 issue

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The

Vedanta Kesari

Focus

Practising the Four Yogas in Covid Times page 11

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`15

A Cultural and Spiritual Monthly of the Ramakrishna Order since 1914

J une

2021

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Kali the Mother The stars are blotted out,

The clouds are covering clouds,

It is darkness vibrant, sonant.

In the roaring, whirling wind

Are the souls of a million lunatics

Just loose from the prison-house,

Wrenching trees by the roots,

Sweeping all from the path.

The sea has joined the fray, June 2021

The Vedanta Kesari

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And swirls up mountain-waves,

To reach the pitchy sky.

The flash of lurid light

And every shaking step

Reveals on every side

A thousand, thousand shades

Of Death begrimed and black —

Scattering plagues and sorrows,

Dancing mad with joy,

Destroys a world for e’er.

Thou “Time”, the All-Destroyer!

Come, O Mother, come!

Who dares misery love,

Come, Mother, come!

And hug the form of Death,

Dance in Destruction’s dance,

For Terror is Thy name,

Death is in Thy breath,

To him the Mother comes.

-- Swami Vivekananda

09 June - Phalaharini Kali Puja

Cover Page Artist: Suprabho Roy

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The Vedanta Kesari

A Cultural and Spiritual Monthly of The Ramakrishna Order

CONTENTS

108

th

Year

of

Publication

11

Vol. 108, No. 6 ISSN 0042-2983

JUNE 2021

Practising the Four Yogas in Covid Times Smt Lakshmi Devnath

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On the Wings of Death Swami Shuddhabodhananda Saraswati Nag Mahashay Dr. Ruchira Mitra

d

Ca

lls

8 Sri Sudarshanashtakam 9 Yugavani 10 Editorial 14 Reminiscences of Sargachhi 23 Pocket Tales 25 Vivekananda Way 31 Poorva: Magic, Mircles and

Mystical Twelve 36 Lessons from Swamis 38 Pariprasna 46 The Order on the March

Wh

en

Go

34

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FEATURES

The Covid Code from Hanuman Smt Uma Maheswari B

Yoga for ‘COVID 19’ Yogacarya S. Sridharan The Journey from Distress to De-stress Dr. Latha Satish & Ms. Devi Shah

19

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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.

Website: www.chennaimath.org

E-mail: vk@chennaimath.org Ph: 6374213070

June 2021

The

The Vedanta Kesari

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Vedanta

One hundred and seven 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 seven 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;

June 2021

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

Appeal

June 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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The Vedanta Kesari

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Prayer

।। श्रीसुदर्शनाष्टकम्‌।। ।। Sri Sudarshanashtakam ।।

June 2021

SRI VEDANTA DESIKA

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Sudarshana Chakra is the discus weapon of Lord Vishnu and Sri Krishna held by the lord in his right hand. In the tradition of Sri Ramanujacharya, Sudarshana is personified as the prime devotee and called Charathazhwar. Sri Vedanta Desikacharya (1268 – 1369) composed an ashtakam, a stotra of eight slokas, in praise of Sri Sudarshana. It is said that he composed this stotra to help the residents of Tirupputkuzhi when they suffered from the grip of an epidemic fever.

प्रतिभटश्रेणिभीषण वरगुणस्तोमभूषण जनिभयस्थानतारण जगदवस्थानकारण । निखिलदुष्कर्मकर्शन निगमसद्धर्मदर्शन जय जय श्रीसुदर्शन जय जय श्रीसुदर्शन ॥

Oh Sri Sudarshana! All the enemies of your Lord’s devotees run away fearing your prowess. All auspicious attributes find their home in you. Those, who worship you cross the shoreless ocean of Samsara and free themselves from the cycle of births and deaths. The entire Universe is stabilised by your mighty power. You cut asunder all the sins of those, who approach you as their refuge. You bless all of your devotees with the knowledge about the righteous conduct prescribed by the Vedas. Oh Lord Sudarshana of these auspicious attributes! Glory to Thee! Glory to Thee!

शुभजगद्रूपमण्डन सुरगणत्रासखण्डन शतमखब्रह्मवन्दित शतपथब्रह्मनन्दित । प्रथितविद्वत्सपक्षित भजदहिर्बुध्न्यलक्षित जय जय श्रीसुदर्शन जय जय श्रीसुदर्शन ॥

Oh Sri Sudarshana! You are resplendent as a precious decoration on the hand of Sriman Narayana, who has the universe as His body. Through your grace, Devas are freed from the fear caused by the Asuras. Indra and the noble people always worship you. The Satapata Brahmana belonging to Sukla Yajur Veda hails your glories and pays its tributes to you. The scholars of this universe seek your help to overcome their contestants. Ahirbudhnya Samhita states that Ahirbudhnyan (Siva) worships you and sought the boon to see your beautiful form with His own eyes. Oh Lord Sudarshana of illustrious attributes! Glory to Thee! Glory to Thee!

Yugavani

But it isn’t any and every kind of bhakti that enables one to realize God. One cannot realize God without prema-bhakti. Another name for prema-bhakti is raga-bhakti. God cannot be realized without love and longing. Unless one has learnt to love God, one cannot realize Him.

There is another kind of bhakti, known as vaidhi-bhakti, according to which one must repeat the name of God a fixed number of times, fast, make pilgrimages, worship God with prescribed offerings, make so many sacrifices, and so forth and so on. By continuing such practices a long time one gradually acquires raga-bhakti.

Vaidhi-bhakti is like moving a fan to make a breeze. One needs the fan to make the breeze.

Similarly, one practises japa, austerity, and fasting, in order to acquire love of God. But the fan is set aside when the southern breeze blows of itself. Such actions as japa and austerity drop away when one spontaneously feels love and attachment for God. One can attain the Knowledge of Brahman, too, by following the path of bhakti. God is allpowerful. He may give His devotee Brahmajnana also, if He so wills. But the devotee generally doesn’t seek the Knowledge of the Absolute. He would rather have the consciousness that God is the Master and he the servant, or that God is the Divine Mother and he the child.

— The Gospel of Sri Ramakrishna

June 2021

Bhakti

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

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n the Kaliyuga it is difficult to have the feeling, ‘I am not the body, I am not the mind, I am not the twenty-four cosmic principles; I am beyond pleasure and pain, I am above disease and grief, old age and death.’ However you may reason and argue, the feeling that the body is identical with the soul will s o m e h o w c ro p u p f ro m a n unexpected quarter. You may cut a peepal-tree to the ground and think it is dead to its very root, but the next morning you will find a new sprout shooting up from the dead stump.

One cannot get rid of this identification with the body; therefore the path of bhakti is best for the people of the Kaliyuga. It is an easy path.

Editorial

D

Am I Ready to Leave?

June 2021

eath is amongst us, assailing us in the streets and in our very homes.

How to face this death? Facing death has two aspects to it. First is our own death, and second the death of relatives and friends.

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Speaking of death, we use the phrase ‘life and death’ which is a wrong association of facts.

It should actually be ‘birth and death’. Life is without beginning and continues until Selfrealisation. Birth and death are two repeatedly occurring related events in life, one following the other as certainly as day and night.

Therefore, “it is good to prepare for death.”

How? — By the constant practice of thinking of God. The aids to this are japa, meditation, worship, and singing his glories. If we are earnest in these practices — like the woman who while ‘husking the paddy’ keeps 75% of her mind on the pestle — then, even while doing our duties in life and experiencing the joys and sorrows of artha and kama, we can, before “the pestle of death” strikes us, remove the husk and attain the rice — i.e., attain the Reality masked in the manifested world.

If this is not achieved, then by the strength of constant practice we should remember the Lord at the moment of death.

The Lord assures us in the Bhagavad Gita that we attain whatever we are absorbed in at the final moment of leaving the body. So, even if our mind is still not free from vasanas, if we but give up the body “praying to God and meditating on Him”, then He will take us to his abode — just as the mahut takes the elephant to the stable without allowing it to again smear its body with dust and mud after a bath.

How to console a bereaved friend or relative?

One day as Sri Ramakrishna sat in his room speaking with the devotees, Manimohan Mallick of Sinduriapati, came and sat in a corner looking pale and haggard. He told Sri Ramakrishna that his son died that morning and he was coming directly after finishing the ceremonies of cremation. The devotees poured out hackneyed phrases of consolation. Then, Sri Ramakrishna stood up in an ecstatic mood, and with the pose and energy of a wrestler, struck his left upper arm and sang with great vigour: “O man, prepare yourself for battle / There, see Death entering your house in battle array; / (Therefore) ride on the chariot of great virtue, / Harness to it the two horses of devotion and spiritual practice, / Stretch up the bow of knowledge, / And set the unfailing arrow of the love of God ….” The vigorous singing and the “spirit of heroic renunciation and strength coursing from Sri Ramakrishna’s eyes” raised the devotees’ hearts from the realm of grief and delusion and filled them with a palpable current of wonderful hope and energy.

Truly, it is our inner awakening, our calmness, and our spirit of renunciation, that subconsciously assuages the other person’s grief of death born of ignorance.

“Day after day countless creatures are going to the abode of Yama, yet those that remain behind, believe that they will live for ever. What can be more wonderful than this?” says Yudhishthira. So, let us engage with this world holding on to the Lord within, worship Him in the people around us with selfless service, and once in a while ask ourselves, ‘Am I ready to leave?’

Focus

Practising the Four Yogas in Covid Times

As a Vedantin, Swamiji viewed the entire universe as Brahman, but Mother India was amongst his chosen personal Gods. His love for her was deep and unconditional, one that he experienced as Bhakti Yoga. When expressed through the medium of yoga, emotions and activities become all-embracing and selfless.

Swamiji’s multi-faceted personality radiated with the many dimensions of yogic wisdom that were all his own.

In an incisive recognition of the potential of yoga as a guiding star for everyday life, Swamiji endeavoured to make the yogic path accessible to the entire humanity at large.

Reckoning with the diverse personality types that mark the human race, he organised the vast corpus of Yogic knowledge into four categories. They were: Karma Yoga for the man of action; Bhakti Yoga for the emotional; Jnana Yoga for the intellectual; and Raja Yoga for the dispassionate. The four were not water-tight divisions, for any human being, is more often

than not, a blend of the four traits. However, the choice of yogic path could be based on his or her predilection, he said and added that irrespective of the choice, the goal of the path was, Atmano mokshartham jagat hitaya ca, ‘for one’s own personal upliftment and the good of the world.’

The 21 st century is witnessing an onslaught of unprecedented magnitude by a virus called Covid-19. As if travestying the allinclusive spirit of yoga, it has cast a calamitous shroud over the entire human race, sparing no one be they king or pauper, worthy or worthless, literate or illiterate. This is a time for mankind to come together in the spirit of yoga.

This is a time for demonstrating our kindred spirit. Yet this is also a time for self-isolation.

This is a time for us to unite with a common ideal. This is a time for expressing abundant love, pure and unselfish. Swami Tapasyananda writes, “Bhakti in its highest sense means spontaneous and continuous attraction of the mind to God under all circumstances, favo u ra b l e a n d u n favo u ra b l e .” S u c h unconditional love elevates bhakti to the status of Bhakti Yoga.

Mother India, the guardian deity of all Indians, is not in an enviable position today.

Therefore, it is the duty of each one of us, without exception, to express our bhakti towards her in a manner that will fortify her to continue executing the daunting task of

Lakshmi Devnath is a researcher and writer with several books and articles to her credit on different aspects of Indian cultural heritage. She holds a Masters degree in Yoga and is currently working on her Ph.D based on the Yogasutras. lakshmidevnath@gmail.com

June 2021

“S

wamiji, how can I best help you?” A Western disciple, motivated by a sense of deep indebtedness, asked Vivekananda. “Love India!” was his spontaneous answer. On another day, addressing his countrymen, he said, “My life’s allegiance is to my motherland; and if I had a thousand lives, every moment of the whole series would be consecrated to your service, my countrymen, my friends.”

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PA G E D O N O R : S R I C H A L A PAT I R A O K . V. , H Y D E R A B A D

SMT LAKSHMI DEVNATH

June 2021

protecting us. It is on her soil that we build our lives, day after day. It is on her bosom that we rest our heads, night after night. She is our very sustenance. Therefore, when she suffers, we suffer and the reverse holds true in equal measure. Selfless love offered by each and every individual is the only elixir that will nourish her back to health. For, actions stemming from this fount are performed in an even state of mind, consciously, and with the right motivation. Such actions earn the epithet, Karma Yoga.

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Belying the usual yardsticks of grandeur and scale, Karma Yoga describes actions as lofty or small only on the basis of the presence or absence of these qualities. “Each is great in his own place,” says Swamiji, enthusing us to perform our respective duties with pride and confidence. However, providing an objective and universal definition of duty is impossible for what is good for the goose need not be for the gander or even for that very goose in altered circumstances. Recognising the probability of such confusions surfacing, Swamiji helpfully provides a simple barometer to self-assess our actions. He says, “That which is selfish is immoral, and that which is unselfish is moral.” Unselfishness is the distinguishing feature of Karma Yoga.

In the context of Corona our duties range from adhering diligently to Covid-specific behaviour, down to avoiding the temptation of exploiting the situation for personal gains.

Wearing of masks, restraining ourselves from reckless spitting on the roads, avoiding of gatherings, staying at home, getting vaccinated, not hoarding oxygen or medicines, not overcharging for ambulances … . Karma Yoga in Corona times envelops all these and much, much more. The burning need of the hour is a truly nationalistic spirit. Let all Indians vow jointly to heal Mother India of this tortuous

virus; let all individual actions be faithful to that pledge. Let the ‘I’, the ‘me’, and the ‘mine’ submit to the ‘you’, ‘us’, and ‘ours’. ‘Little drops of water make the mighty ocean.’ The power that gets generated from singular mindful activities will converge to generate a vibrant avalanche of healing energy that will revitalize the 1.38 billion people that we are. This is Karma Yoga.

Vasudaiva kutumbakam—The whole world is one family.” Strong conviction in precepts like these will give us the realisation that we are inter-related. Notwithstanding the blatant and stark discreteness that stares us in our face, we are progenies of a single life source and it is into this inexhaustible wellspring that we ultimately merge into. This knowledge generates kinship at all times and a shared emotion during periods of calamity, resulting in people uniting to mitigate the misery and obtain deliverance from the situation. The practice of Jnana Yoga will lead us to this realisation that culminates in wisdom. A simple analogy will help further drive home this point. The inter-relationship with our fellowbeings is somewhat akin to that which exists amongst the different elements that make up the human frame. If the little toe gets hurt, the entire body reacts in pain and the hands instinctively reach out to comfort the injured toe even as cells within reorient themselves to heal it. In these trying times, the practice of Jnana Yoga will have us experience this undeniable connectivity that exists amongst us. Affinity spontaneously gives rise to empathy and supportiveness. As a corollary, Covidappropriate behaviour becomes self-regulated rather than a mere compliance to stern impositions. But it is only a fine and clear mind that can think thus, directing our attention to the relevance of Raja Yoga.

Raja Yoga is about disciplining our thought-processes to facilitate conscious living

Taking responsibility for one’s overall health is the primary duty of every individual.

Even in the days of yore, Patanjali, a notable exponent of Raja Yoga, devised the Ashtanga Yoga, a regimen to ensure the well-being of every aspect of our psycho-physical system.

Covid-19, a highly infectious and contagious disease, has catapulted ‘personal health’ to also being a societal responsibility and a civic discipline, for, the nation’s medical infrastructure has been stretched to the

In 2020, we were largely defenceless against the assault of the virus. Thankfully, in 2021, scientists have come forth with a little basket of vaccines to choose from, which if taken can provide us with a protective shield in the form of increased immunity. A vaccine can be likened to the locked front-door of our houses. They provide security at all times except against very aggressive break-ins.

However, in the unfortunate situation of us contracting the disease, despite all precautions, we are uncompromisingly duty-bound to restrain ourselves from becoming a link in the horrific chain. Reason and responsibility are the hallmarks of Raja Yoga.

Distinctive problems require distinctive solutions. Covid-19 has provided us with one such situation. Right emotion, right action, right analysis and right perception underlie Swamiji’s approach to yoga as being four-fold.

It is to dispel the notion that yoga is purely physical or exclusive to the domain of mystics and renunciates that Swamiji expounded elaborately on the four yogas and concurrently emphasised that yoga is an integral part of everyday life.

As India braves Corona, a yogic approach to combative and healing solutions is an absolute necessity irrespective of whether one is a leader or layman. Regardless of our individual faiths, the spirit of Yoga should be our beacon light for now and all times to come.

Let us all jointly put our shoulders to the wheel and use the universal tools of yoga with all genuine intent to checkmate the virus, if not vanquish it completely.

June 2021

One such widely-experienced emotion is fear. Paradoxically, there is fear of both the disease and the vaccine. One need not stand in judgment of the feeling, because Raja Yoga accepts all emotions as being real for the person experiencing them. However, Raja Yoga, has its goal, freedom from such depleting emotions and this calls for judicious thinking. Cause and effect relationship is a fundamental tenet of yoga.

Ignorance is the cause of fear. It is only light that can dispel darkness. It is only knowledge that can expel ignorance. Equipping ourselves with empirical knowledge about the disease and the vaccine is the only sheath that can protect us from the negative impact of thriving superstitions and fear-mongering rumours.

maximum and the medical fraternity is being tested to the hilt. It is nothing short of irresponsibility to fall sick either out of irrational bravado or sheer negligence in these tortuous times.

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PA G E D O N O R : A D E V O T E E , M I S S I O N R D. , B E N G A LU R U

even when involved with everyday life. A sharp brain is an asset but a good mind is a necessity.

History is replete with examples of brilliant leaders making horrendous decisions. The mind is a bundle of thoughts. Thoughts are those that we generate consciously and unconsciously. Thoughts form the basis of our words and actions. And, herein, the importance of thinking deeply and dispassionately. The pandemic has succeeded in making each day a rough terrain to negotiate. Its challenges are many and their repercussions go beyond the physiological to impact our psychological health.

Reminiscences

Reminiscences of Sargachhi SRIMAT SWAMI SUHITANANDA JI

(Continued from previous issue. . .)

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June 2021

28.2.61

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Maharaj: In 1909 I went to see Holy Mother at the Udbodhan House. Satyakam Maharaj was there. Hearing that I come from Sylhet, he said, “Once I went to Sylhet to do relief work.”

I sat down in the room where Sharat Maharaj was seated. Vaikuntha Sanyal was sitting beside Sharat Maharaj. He started enquiring about my name, where I came from, and other such things. From the manner in which I replied, he probably guessed something, and so asked, “Are you an Assami?”

(In Bengali a person belonging to Assam is called an ‘asami’, which also means ‘accused’).

Hence, Sharat Maharaj retorted, “Why should he be an ‘asami’ (accused)?”

After that I had the darshan of Mother – I didn’t see her face, it was covered with a veil. I don’t remember whether I touched her feet or not. Later I got prasad also. Mother used to cover herself with a veil at Udbodhan. At Jayrambati she usually would be without a veil.

Sri Ramakrishna used to address Rajani, a prostitute, as “Mother”. She even used to feed him grams and beans. One day she went to Udbodhan, and started peeping into the house from outside, as she dared not enter inside.

Happening to see her, Holy Mother took her hand and brought her inside, saying, “Sri Ramakrishna called you ‘Mother’.”

Question: When somebody gets the experience of Brahman, does he become inert?

Maharaj: One who experiences Brahman can never say what Brahman is. Others get to know from him only what Brahman is not.

Suppose someone has realised Brahman.

Another person asks him, “Do you become nonexistent at that time?” The man who has perceived Brahman says, “No.” Again, he is asked, “In that case, do you exist?” The perceiver of Brahman doesn’t respond to this.

Then it is presumed that in that state, Sat, or Existence, remains. But wood and stone also exist. Is the perceiver’s existence at that time like that of wood and stone? Does there remain any awareness? The knower of Brahman says, “No, not like wood and stone.” Then it is assumed that Chit, or Awareness, remains. But awareness remains even when one cannot sleep at night; that state is one of considerable suffering. The perceiver of Brahman says, “No, there is absolute bliss, supreme bliss.” When someone gets a taste of that bliss, nothing else can attract him or her. This is what is called SatChit-Ananda 3.3.61

Question: Did spirituality manifest itself in the other incarnations to the extent that it did in Sri Ramakrishna?

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.

Question: If we engage in work, our rajoguna increases; and if we withdraw from work, our tamoguna increases. What should we do?

Maharaj: When rajoguna dominates, a man desires to work and becomes assertive. We need vairagya or dispassion to check this impulse. This dispassion doesn’t come unless we have the desire for liberation. Furthermore, dispassion comes through philanthropic work.

But note that merely doing good to others doesn’t bring dispassion. Dispassion comes

There are three stages. The first is that of ignorance, where I feel I am the doer. The second is that of knowledge, where I realise that everything happens by the will of God. The third is the state beyond knowledge, where I perceive that He doesn’t do anything; he just remains aloof.

न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः। न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते ।।

“The Lord creates for this world neither agency nor actions, nor (does He bring about) the union with the fruit of action. It is nature that does it all.” (Bhagavad Gita 5: 14)

This verse is very important. Whatever happens in your life is all due to your nature.

The will of the Lord is not involved in it. In Queen Victoria’s kingdom, somebody receives punishment. We can say that Queen Victoria is responsible for that; but at the same time it is also true that she is not responsible. Similarly, God has laid down some injunctions. As a man conducts himself, he experiences happiness and misery, virtue and vice, accordingly. People don’t know this truth.

Qurban Sheikh says, “By the will of Allah, I have seven sons.” But he doesn’t know anything about Allah. If a person doesn’t know the truth about God, we call him an atheist; if he knows, we call him a theist—let him be a Hindu, a Muslim, a Christian.

(To be continued...)

June 2021

Everything takes place as per the need of the age. I have heard that Chaitanyadeva punished even Advaitacharya for propagating the Advaita philosophy. Sri Ramakrishna too kept Swamiji at a level lower than nirvikalpa samadhi. He did not promote the path of Knowledge in the presence of devotees.

Chaitanyadeva kept Knowledge within himself.

He had to inundate the land with the flood of devotion because that was felt suitable for that age. If Advaitacharya had not had a feeling of devotion, who would have intoxicated the region lying to the west of the river Bhagirathi in West Bengal? The unique contribution of Nityananda and Advaitacharya can be sensed even today.

when philanthropic work is done with the intention of acquiring dispassion. The rationale for doing good to others is to feel the happiness and sorrow of others and thus expand one’s sense of self. And the meaning of service is to serve the conscious entity present in man.

What happens if one is ignorant of this rationale can be seen in the case of Vidyasagar.

He served people a lot, but in the end he became disgusted with their ungratefulness and turned into a misanthrope.

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M a h a r a j : R a m a d i d n’ t b e c o m e Ramakrishna. The one who became Rama, the one who became Krishna—it was he who became Ramakrishna. Some say Ramachandra was not a full manifestation. However, we know Rama, Krishna, Chaitanya, and Ramakrishna as fully manifested incarnations (Purṇa-Brahma).

All of them used to experience nirvikalpa samadhi. But there are no records.

Chaitanyadeva too used to merge in samadhi every now and then. But it must be mentioned that in Vaishnavism there was over-enthusiasm about Saguna Brahman, or Brahman with attributes.

Article

Yoga for ‘COVID 19’ YOGACARYA S. SRIDHARAN

Q

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uestion: COVID 19 is a disease of very recent origin, but the discipline of Yoga is more than 3000 years old. What is the link between these two which stand divided by thousands of years?

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Answer: COVID 19, which is the talk of the town now, is an infectious disease caused by a newly discovered ‘Coronavirus’. The spread of the disease, the fatality, and the damage it causes to the internal organs is the cause of concern. The entire medical fraternity all over the world is singularly concentrating on finding a therapeutic solution to stop the disease from spreading and to contain the damages it causes that can range up to death.

Over the last few decades, scientific research has validated the therapeutic value of Yoga making the discipline an authentic tool for therapy. Of course, Yoga Therapy is considered a part of ‘Integrated Medicine’, a branch that combines more than one form of Therapy along with ‘Allopathy’. Therefore, the link between Covid 19 and Yoga is at the level of ‘Therapy’.

Question: Yoga is generally understood to be one of the Sad-darshanas, philosophical systems, whose aim is Kaivalya, liberation.

How does Therapy find a part in this?

Answer: Yoga-Sutras of Patanjali, the most authoritative text on Yoga, mentions ‘illness’ (vyaadhi) as one of the nine impediments (antaraayaas) in the path of Selfrealisation. Vyasa, the commentator, says

illness is the result of imbalance in the three humours, bodily fluids and the organs of the human system. Patanjali offers nine solutions in the first chapter of his work. They are more like models of meditation and include total surrender to the Supreme Being, described by him as Ishvarapranidhana. Another of the tools is a particular type of Pranayama involving extending the exhalation. Later texts like Hathayogapradipika elaborated on the therapeutic aspect of yoga and particularly prescribed different methods of Pranayama.

Over the centuries, the therapeutic part of Yoga was further developed extensively by great yogis and continues to progress.

Question: Which aspects of Yoga Therapy addresses the Covid issue?

Answer: The primary cause behind Coronavirus affecting a person is low immunity level. One source explains the role of Immunity thus: “Immunity is the balanced state of the body wherein the body has adequate biological defences to fight infection, disease, or unwanted biological invasion. It is also a state where the body has adequate tolerance to avoid allergy, and autoimmune diseases. The immune system helps the body to protect you from infection.” In Yoga this immune system is called Prana. Swami Vivekananda says in his book Raja Yoga: “The Prana is the vital force in every being. It is by the Prana that real curing comes.”

The author a senior mentor and Yoga Therapist, former Managing Trustee, Krishnamacharya Yoga Mandira and member Yoga certification board of AYUSH lives in Chennai. laxmidharan@gmail.com

Question: How does Yoga Therapy work?

Is Pranayama sufficient or do other Yoga tools such as Asana and Dhyana also play a part?

Answer: In Therapy, Yoga and Ayurveda share certain common concepts. Amongst other things the most important are the three Doshas, i.e., Vaata, Pitta and Kapha. They in turn are related to the three Gunas, which are Sattva, Rajas and Tamas. According to Yoga, diseases are caused by Rajas and Tamas. If we go by the authoritative text, Hathayogapradipika, Pranayama finds a place as a primary tool for therapy. There is a list of eight Pranayamas popularly known as Ashta Kumbhaka. They are Suryabhedanam, Ujjaayi, Sitkaari, Shitali, Bhastrikaa, Bhraamari, Murcchaa and Plaavini.

Detailed instructions for practice and the benefits for each of these Pranayamas are given.

List of illnesses that are combatted by these Pranayamas are also given. Commentator Brahmananda in his wonderful commentary

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Answer: To quote Swamiji again, “Sometimes in your own body the supply of Prana gravitates, more or less, to one part; the balance is disturbed, and when the balance of Prana is disturbed, what we call disease is produced. To take away the superfluous Prana or to supply the Prana that is wanting will be curing the disease. That again is Pranayama – to learn when there is more or less Prana in one part of the body than there should be. The feelings will become so subtle that the mind will feel that there is less Prana in the toe or the finger than there should be and will possess the power to supply it. These are among the various functions of Pranayama. They have to be learnt slowly and gradually, and as you see, the whole scope of Raja-Yoga is really to teach the control and direction in different planes of the Prana.”

titled Jyotsna says that Suryabhedanam, primarily puts down the Vaata Dosha, Ujjaayi puts down Kapha Dosha and Shitali puts down the Pitta Dosha. Regular practice of Bhastrikaa will ensure that the three Doshas remain in balance. As illnesses are caused by the vitiation of the Doshas, knowledge of the relationship between the illness and the related Dosha, as per Ayurveda, is essential.

Before proceeding further, it is essential to know that Yoga treats each individual as a unique entity and does not group them according to illnesses. In fact, it is the individual who is treated rather than the illness per-se.

Each patient’s individual Prakriti, the basic characteristic, depends on the predominance of two of the three Doshas.

Asana and Dhyana have a prominent role to play in therapy. Asanas help deal with illnesses at the physical level, particularly bodyrelated ones such as back pain, neck pain, etc.

Dhyana is used largely in dealing with mental illnesses. These three tools work together complementing and supplementing the work of one another.

Question: How can Yoga be used in the present context of Covid 19?

Answer: In dealing with Covid 19, three stages can be identified. Firstly prevention, secondly treatment when affected, and thirdly, the convalescence period.

Covid 19 is an infectious disease caused by a very minute virus. It passes through air, or the droplets from those who carry the virus either symptomatic or asymptomatic. That is why at the basic level, social distancing, wearing mask and following guidelines of personal hygiene of washing hands, etc., are insisted upon. Here, Pranayama with emphasis on exhalation (Recaka Pranayama) helps in throwing out impurities. Nadishodhana Pranayama helps in keeping the Nadis clean.

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Question: How is this Prana the cause and cure of illnesses?

Question: How does immunity improve with Pranayama?

When the Nadis are clean Prana flows freely inside the system and thus full immunity is achieved.

Answer: The aim of Pranayama as the very word suggests is to extend and retain the Prana. The extension is achieved by making the breath deep, long and subtle. The retention is attained by holding the breath after inhalation.

The very process of Pranayama helps in removing the impurities from the body by kindling the fire in our system. With the removal of impurities Prana will find its way through the Nadis and fill the system which enormously strengthens our overall immunity.

According to Yogayajnavalkyasamhita, one of the authoritative texts on Yoga, “He/She is considered as Yogi/Yogini whose Prana is within his/her body”, i.e., flowing inside the body as there are no impurities in the system.

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In the convalescence period Sitkaari Pranayama will help as its chronicled benefits include gaining strength of the body.

Question: What are the different kinds of Pranayama?

Answer: 1) Recaka Pranayama: This can be done in lying position or seated position with the back erect. The Exhalation to Inhalation ratio is maintained at 2:1, i.e., for 10 seconds of Exhalation, Inhalation will be 5 seconds. The rate of breath will vary from person to person.

Question: How does Kapalabhati and Bhramari help in this situation?

Answer: Kapalabhati in Hathayoga, is classified under the category of Kriyas which are totally six in number. The benefit of Kapalabhati, according to Hathayogapradipika, is that it destroys phlegmatic diseases. It can help in this situation in removal of impurities caused by phlegm. However, one has to be cautious in practice of this Kriya as it can cause light-headedness/dizziness, etc. The technique of Kapalabhati is “to perform Recaka (exhalation) and Puraka (inhalation) rapidly like the bellows of a blacksmith.”

2) Nadishodhana Pranayama: This is done in a seated position. Inhale through left nostril, Hold, Exhale through right nostril, and Inhale through right nostril, Hold, Exhale through left nostril (Classical style). The Hold must be done with care. People having cardiac problems will do well to avoid the Hold. Also, the ratio can be equal. The rate of breath will be based on the capacity of each individual.

3) Shitali Pranayama: Inhale through protruded tongue, Hold the breath and Exhale through nostrils. The ratio is to be according to individual capacity.

4) Sitkaari Pranayama: Make a hissing sound with the mouth (while inhaling the air) and Exhale through nostrils.

t

Bhramari Pranayama involves inhaling and exhaling with a resonance resembling the sound of a bee. The benefit of the performance of this Pranayama as given in Hathayogapradipika is “there arises an indescribable bliss in the heart.” The need of the hour is to get rid of anxiety and fear and this Pranayama will help achieve that.

t

June 2021

Covid primarily affects the breathing system (lungs). When the disease becomes intense, the patient is unable to breath properly, resulting in low oxygen levels in the blood. Such conditions may require intervention through oxygenation or ventilation. In such situations, Shitali Pranayama will help as it also has the potential to deal with fever apart from other illnesses of the abdomen, spleen, etc.

Article

The Journey from Distress to De-stress

Unfortunately, the impact of this pandemic situation is not limited to the health aspect alone. Instead, it endangers the overall l ive l i h o o d , e n c o m p a s s i n g e c o n o m i c , educational, social, religious and cultural facets as well. Altogether, these can increase the peril of mental health crises among people.

Recurring questions such as “How to protect ourselves from being afflicted by this disease?”, “How do we take care of ourselves or manage everything if we get affected?”, “How long will this pandemic last?”, “What will be the end of this?”, “For how long will I be able to dodge or escape from this disease?”, “What will be my future and of my near and dear ones?”, and so on and so forth, cause tremendous emotional turmoil due to helplessness, insecurity, worry,

frustration and stress, especially since there are no definite answers to these queries at present.

While these questions and concerns are very natural, it would be unwise to constantly dwell upon them as they would only lead one to drown in a whirlpool of anger, sorrow, depression, dejection and self-defeat. Rather, a more adaptive approach would be to make a simple but significant shift from being problem focused to solution focused, which serves as a cushion to fall back on while dealing with the taxing emotional clutter, thereby reducing reactivity and bringing about regulation and stability.

The first and foremost step in handling these surging emotions, is to become aware of them and acknowledge them instead of suppressing or rejecting them. Acknowledging emotions means identifying and aptly labelling them and mindfully observing how they affect the mind and body, and hamper daily functioning. When this self-understanding dawns, it illumines the path to further progress towards acceptance and endurance.

Apart from this form of introspection, there are other practical techniques that can be helpful in managing one’s thought and emotional patterns.

1. Relaxation

There are several ways to relax the body and mind, and each person can choose a

Dr. Latha Satish is a senior psychologist and Technical Advisor at Krishnamacharya Yoga Mandiram, Chennai. lathamesha@gmail.com. Ms. Devi Shah is a psychologist, and Research Associate at Krishnamacharya Yoga Mandiram, Chennai.

June 2021

T

he current pandemic will prove to be a prominent historical event wherein the most powerful and dominant human species, considered to be the crown of creation has been humbled by an invisible parasitic germ that is merely a microorganism, not belonging to either the plant or animal kingdom. Such a nonentity has weakened the enormous amass of coping mechanisms, traumatizing the entire humanity by posing the greatest challenge of survival itself. All efforts to curtail the situation appear to have fallen short and seem to be inadequate to overcome the unpredictability and uncertainty that underlie this malady.

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DR. LATHA SATISH & MS. DEVI SHAH

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suitable method depending on their ease and convenience. The simplest form is to lie down comfortably with the head placed in a slightly elevated position, and taking slow and deep breaths. While breathing smoothly, every muscle of the body starting from the forehead up to the toes, must be kept supple and loose, relieving the body and mind of all tension. Any thoughts arising in the mind during this course must be treated like passing clouds in the sky.

This technique can also be supplemented with soft instrumental music like the flute or sitar, or even the sound of waves. The audio can be accompanied by visualisations of expansive natural sceneries like the rising or setting sun, flowers or snowclad mountains and rivers or the sandy beach shoring a vast sea/ocean on a beautiful temperate day. Such practices can uplift the mind from mundane preoccupations, thus granting relaxation.

Among rigorous practices, dancing, jogging or brisk walking in a park or along the beach (whilst maintaining the norms of social distancing) can enliven the mood, providing a fresh outlook to face the challenges of life.

While engaging in these practices, preferably making them a daily habit, it is crucial to consciously monitor how they influence and amend the states of the mind so that the most appealing practices can be adopted in the best possible manner.

For many people, sleeping is the best form of relaxation. However, this type of relaxation may be considered appropriate if it is timely.

For e.g., sleeping for 8-9 hours in the night is regarded as a healthy lifestyle practice.

However, the same is viewed as detrimental if it is done during the day. Thus, the time and duration of relaxation practice also determine its effectiveness.

2. Planning daily activities

With isolation, lockdown, masking and social distancing becoming the new normal, communication and entertainment with friends and family have become highly restricted.

Although technology and social media have been in great vogue particularly in the last decade, reducing the world to a much smaller place, it was never sought as a replacement for in-person contact and interactions with near and dear ones. However, in the present circumstances the physical distance and seclusion can be compensated using the same technology and social media gadgets by scheduling regular virtual group meetings with loved ones, giving a sense of togetherness and emotional bonding, and alleviating loneliness.

For families living under the same roof, this situation can be regarded as an ideal opportunity to spend quality time with each other by playing games and singing/listening songs together, and to pursue or revive hobbies that had been tucked away, like gardening, arts and crafts, tailoring Acknowledging and embroidery, baking, emotions means etc. In fact, the social identifying and media can also be used aptly labelling to s h owc a s e o n e ’ s them and mindfully talents or impart them to others through online observing how they coaching classes or affect the mind b l o g s o r Yo u Tu b e and body. videos, which will enable others to constructively manage their spare time as well.

Another important aspect of planning is to adhere to a proper routine, Therefore, filtering j u s t l i ke fo l l o w i n g a process is a crucial step one’s thought process is a timetable, beginning right towards health and wellness. crucial step towards health from the time of waking up and wellness. The common in the morning, exercising thinking style in the present o r d o i n g s o m e Yo g a , scenario is to look down upon oneself as a Pranayama or meditation, self-grooming, victim who has fallen prey to an overpowering cooking, eating balanced meals at appropriate disease. The reason for this type of catastrophic intervals, attending classes, spending time with thinking is a lack of discernment between that the family, reading or pursuing hobbies, and which is controllable and uncontrollable. While also resting. When there is proper scheduling the disease which is an external condition of the daily routine, it keeps the day anchored cannot be controlled, our response to it is well and also gives a sense of satisfaction of within our control. Once this differentiation is meaningfully utilising one’s time. Thus, clear, the overwhelming feelings of fear and planning and organising are conscientious insecurity will be automatically mitigated. activities that reduce distractions in the mind.

3. Altering maladaptive thoughts

Every action begins with a thought. Thus, a thought is the seed which sprouts into an action. Therefore, bringing about a change in any action requires a modification at the thought level. If the thoughts are going to be ruminative and pessimistic, they will generate unpleasant emotions like panic, anxiety, grief, irritability, demotivation and loss of enthusiasm, which will be reflected in the

With this background, it would be worthwhile to examine one’s own thoughts which will reveal that most of the thoughts revolve around the consequences of contracting the disease, thus triggering the obvious chain reaction. On the contrary, diverting the thoughts towards ways of contributing in dealing with this crisis would make one feel more optimistic and empowered. There are several organizations that serve those who have been afflicted and also those belonging to the

June 2021

consequent behaviours and experiences like having crying spells, shunning people, shouting and overreacting, turning away from duties and responsibilities, etc. Further, the entire physiology itself can be disrupted, manifested through palpitations, shortness of breath, excessive sweating, loss of appetite, indigestion, insomnia or even having nightmares. Although this whole chain reaction may be well understood by most people, they fail to realise that such disturbances that drive the physiological functions awry tend to compromise the immune system, thereby making a person more vulnerable to infections and diseases.

Filtering one’s thought

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For those who feel deprived of going on pilgrimages or attending religious congregations, various forms of religious activities can be conducted from home by setting up chanting groups and inviting friends and companions to participate, writing spiritual notes based on the discourses and talks attended, or even praying together with the whole family which can provide a great amount of inner strength and courage to face any difficulties. Further, it serves to keep all members of the family united as the proverb goes, “A family that prays together stays together.”

underprivileged sections of the society who suffer the side-effects of the situation in the form of loss of employment and severe financial crunches. Thus, one way of extending help is by supporting these organisations either Monetarily or Materially or even by engaging as Manpower (Vitamin 3M), according to one’s capacity and capability (whilst taking all the necessary precautions). In this manner, the mental energy is refined, which in turn channelizes one’s emotions, deeds and biological activities towards positivity.

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4. Seeking help

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Seeking professional help is a sensible solution when one feels unequipped to handle their problems. During these times of crisis, engulfed with disease and death, it is very normal for people to feel anxious and/or depressed.

Psychologists and counsellors who are trained to listen and empathetically understand your specific circumstances will facilitate the

restoration of your emotional wellbeing and also help you unearth your own power of resilience and discover ways to stay healthy.

These care providers may use just a few sessions to enable you to come out of this pandemic related distress. Thus, seeking such help is highly beneficial. There are many helplines that freely provide this form of psychological first aid (PFA).

One such initiative has been undertaken by the Indian Association of Clinical Psychologists (IACP) to extend its support to the general population through the “COVID-19 Psychological Support Group” comprising of trained mental health experts, which aims to provide free telephonic/online counselling, to help people in emotional distress cope better with this crisis.

The helpline is called Paramarsh, which can be reached at 91 804 719 2224, from 9 am – 9 pm.

The Vedanta Kesari

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Death This life may end at any moment. No one knows when. Equip yourself for the journey with spiritual treasures. To arrive empty-handed at an unknown place involves much suffering and sorrow. Birth is inevitably followed by death. At death you go to an unknown place, so you must prepare yourself for the journey. Always be ready for the great call.”

— Swami Brahmananda At the time of death, there is a battle between the prana and an outer force. But do not imagine that they are two different forces. They are like two concentric circles, the bigger one trying to destroy the other. Once when I was at the point of death at Puri, I perceived this distinctly; as if I had one foot outside the door and another inside. I could see both sides. Death is no more terrible when there is no attachment. One must keep out attachment. Al the trouble is due to love being centred on specific objects.

— Swami Turiyananda At the time of death, a man loses his wits, he becomes enveloped in a sort of mental darkness. If only once he can utter the name of God at that time, he may be saved as God takes charge of him. Unless one has acquired the habit of constantly thinking of God by long practice, everything becomes confused on account of the pangs of death, and one cannot think of God even once. So, what is necessary is to constantly meditate on Him and pray to Him. — Swami Vijnanananda

Pocket Tales

Naren Saves a Performance GITANJALI MURARI

June 2021

“K

alidasa’s play Shakuntala has opened at the theatre,” Shibu cried excitedly.

“Let’s go,” Naren said, and the boys reached just in time for the show.

As soon as they were seated, the lights dimmed in the hall. “Act one,” announced the director and a hush fell over the audience. The curtain rose to reveal a forest.

While hunting, King Dushyant spotted the beautiful and innocent Shakuntala. It was love at first sight. The king made a proposal of marriage and the fair maiden shyly

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PA G E D O N O R : 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 Swami Vivekananda.

accepted. The happy couple spent idyllic days at the hermitage, forgetting the rest of the world. One day, a messenger arrived from the palace. “I must return, my beloved,” Dushyant told Shakuntala, “it’s an urgent matter…I shall soon send for you.” Slipping a gold band on her finger, he continued, “Whenever you will look at this ring, I’ll know you’re thinking of me.” The king parted from his dejected queen and the director announced an intermission.

“The actors are brilliant,” Naren declared, “especially the one playing Dushyant.”

“Yes,” agreed Shibu, “his acting is very real.”

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

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After the interval, the play proceeded with act two.

Lost in thoughts of Dushyant, Shakuntala failed to attend to Sage Durvasa. In a fit of rage, he cursed her, and lo and behold, on the way to the palace, Shakuntala lost her ring.

Without the ring, she was unable to convince Dushyant she was his wife. Shedding tears, she returned to the forest.

The audience heaved a sigh, deeply moved by the queen’s sorrow.

In time, a boy was born to Shakuntala and she named him Bharat. Years rolled by. One day, a fisherman found the royal ring in the belly of a fish and he immediately took it to the palace. On seeing the ring, Dushyant started up from his throne, remembering his marriage to Shakuntala. With a cry of anguish, he rushed to the forest.

Now came the final act.

In the forest, Dushyant was astonished to find a small child pry open the mouth of a lion and count its teeth. “Who are you, O fearless one?” he asked the boy.

Before Bharat could reply, a loud shout startled everyone in the theatre. “In the name of the law, I command you to stop the performance,” a government official, waving an order, charged up the stage.

The actors froze and the director rushed out from the wings, wringing his hands. “Sir,” he pleaded, “this is the last act…if you could wait—” “The law doesn’t wait for anyone,” yelled the officer and pounced on the trembling Dushyant. “This man is a thief! You are under arrest...come with me at once!”

“How dare you interrupt the performance?” A firm voice rang out clearly in the hall.

The officer spun around. Naren had jumped to his feet, eyes flashing. “Let the actors finish their job, officer…then you can do yours.”

“The boy is right,” members of the audience cried out, “we’ve bought tickets for this play…get off the stage immediately.”

The officer hesitated, but when the clamour to see the play to its end grew, he quickly left the hall with the warning, “I’ll be waiting outside.”

“If it weren’t for you, the play would’ve been ruined,” the director thanked Naren.

“Indeed,” the audience agreed, “because he spoke up, we too found the courage to face the officer.”

The play resumed, and when at last King Dushyant reunited with his Queen Shakuntala and his son Bharat, everyone cheered and burst into thunderous applause.

Brave, bold men, these are what we want. The brave alone do great things, not the cowards. What we want is vigour in the blood, strength in the nerves, iron muscles and nerves of steel.

— Swami Vivekananda

PULLOUT FOR REFERENCE

Covid Special Issue - 2

ISSUE ISSUE 40 10

Messages from India's Spiritual General

In this special issue on Covid, we present eleven of Swami Vivekananda's inspiring messages of strength. Each message of strength gives a way to respond to the extraordinary crisis, that we, individually and collectively, are facing.

… every one of us, every being, has as his own background such a reservoir of strength, … only these locks, these bodies, are hindering us from expressing what we really are to the fullest CW.III. 408.1

June 2021

01 Recognize the infinite strength within you All battles begin with a recognition of one’s real strengths and weaknesses. If we think of ourselves as mere biological entities, then even a virus looks like a mortal enemy.

25 The Vedanta Kesari

PA G E D O N O R : 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

Swami Vivekananda is India's Spiritual General, exhorting us − inspiring us, to stand up and fight, to transcend difficulties and sufferings, to manifest the highest in ourselves in the worst of moments.

But, if we think of ourselves as having an infinite reservoir of01 strength, then, we know that we can have the inner resources to fight any battle at multiple levels – physical, emotional, psychological, intellectual, and spiritual. It is then a battle we are likely to win.

02

Always remain fearless Fearlessness is the key to us winning the battle against Covid.

Fearlessness does not mean unscientific and risky behavior like moving around without masks.

Fearlessness means not giving way to unfounded fears, or stigmatizing neighbors and acquaintances who have been afflicted.

Fearlessness means dealing with the ailment patiently and carefully, without giving way to panic reactions, even if we have to face it in ourselves and those around us.

We have a place for struggle in Vedanta, but not for fear. All fears vanish when you begin to assert your own nature CW. V. 286. 5

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03

Build your immunity Swami Vivekananda recognized that inner strength and resilience determines how we, both as individuals and as a society, are susceptible to external influences – not just at a physical level, but also intellectually, culturally, and economically. Therefore, this is the time to build immunity and resilience, as an individual, and as a community.

Until the body is in a state to admit the germs, until the body is degraded to a lower vitality so that the germs may enter and thrive and multiply, there is no power in any germ in the world to produce a disease in the body CW III. 288.2

June 2021

04 A challenge outside is a call to rise from within

The Vedanta Kesari

26

The force from the outside evokes the force within CW. VIII. 245. 3

Any crisis is really an opportunity to grow.

The Covid crisis is an opportunity for all of us to strengthen ourselves at a physical level; strengthen our relationships with people around us; strengthen our ability to act collectively for a common cause that has affected poor and rich alike; and strengthen ourselves as a nation in areas like quality of our health care system and our state of preparedness to deal with such challenges in future.

We can either react or cope with the pandemic that has affected us, or transform the situation into creating a better tomorrow.

Serve the needy − that is a great ideal to live for There is no greater Dharma than this service of living beings CW. VI. 502.8

This is the moment where each of us can affirm the Dharma of service.

This service need not be carried out in some village, or as part of an NGO, but to our friends, our relatives, the members of our community, and to the public at large.

Moreover, it is an opportunity to serve in so many different ways – through some physical help; through financial help for those who may have lost their income; through emotional help for those facing a crisis in their own family, etc. This need is great, but our collective capacity to serve is far, far, greater.

05

… let everyone have an infinite amount of heart and feeling, and at the same time and infinite amount of reason CW.II. 145.2

PA G E D O N O R : A D E V O T E E , V E R S O VA , M U M B A I

If Covid affects our family or loved ones, it is natural that we may be emotionally affected.

But if we let emotion rule rather than reason and science-based actions, we could end up ‘punishing ourselves’. One example is when families insist that doctors prescribe powerful antibiotics and other drugs, even though the scientific evidence doesn’t support the use of such drugs.

Emotionalism without reason is also visible when people let go of safe social-distancing practices because of their emotional desire to be part of a religious congregation, or a large social function like marriage, etc.

08

Forget yourself and think about others This is the time where narrow thinking and selfishness can cause harm. One example is occupying scarce hospital beds even if you don’t really need it, simply because you have some influence and money to do so. Rather, by being unselfish, using scarce resources in a measured manner, and helping those in need in whatever manner necessary, our own minds will become clearer and stronger, and we are likely to awaken our inner strengths.

Even the least work done for others awakens the power within; even thinking the least good of others gradually instills into the heart the strength of a lion CW. V. 382.1

Don't believe in rumors; and don't spread weakening ideas Crises are the breeding grounds for lies, rumors, and tendentious exaggerations. All around us, we experience WhatsApp and other social media messages carrying all kinds of unverified information and stories; news media and TV channels competing with each other to show horrifying scenes and create panic in users; and friends and relatives turning into overnight doctors based on some cursory readings on the internet or some experiences they have heard about.

Swami Vivekananda's message here is clear – these rumors and messages will end up creating unnecessary fear, thereby weakening you – besides, of course, conveying information that could be more harmful than helpful.

Tell a child a lot of ghost stories, and let him go out into the street in the evening.

There is a little stump of a tree. What does the child see? A ghost, with hands stretched out, ready to grab him CW. III.22.2

07

June 2021

Combine reason with emotion

27 The Vedanta Kesari

06

June 2021

09

Suffering will only make you stronger

Tremendous efforts are being made by many people to deal with the multiple challenges that have arisen – the oxygen crisis, making medicines available, treatment of Covid patients, dealing with the economic backlash on people, etc. Government entities, private companies, NGOs, foreign countries, pharmaceutical companies and vaccine producers, NRIs, and individual good samaritans are all contributing in their own way. Our role in these efforts is to help, encourage, or get out of the way – but not to criticize, pull down, and continuously raise doubts and objections.

In suffering is greater strength than in doing CW. IX. 255.3

Break not, pull not anything down, but build CW II. 384.3

28 The Vedanta Kesari

Don't criticise the efforts being made by others

11

Many of us have experienced terrible suffering during this crisis. Several have lost near and dear ones.

How do we deal with the pain associated with loss and suffering? Do we allow it to overwhelm us, making us incapable of fighting? Do we allow it to weaken us, both physically and emotionally, thereby destroying our resilience? Do we allow it to make us fatalistic, thereby making us lose both today's battle and tomorrow's war?

Swami Vivekananda reassures us gently – suffering can strengthen us immeasurably, endowing us with the fortitude and resilience necessary to deal with life on equal terms. It is our approach to the suffering and pain we experience, that is critical.

Spread positive thoughts This is a time for strength, for positivity, for mutual encouragement, and mutual help.

This is not the time for blaming, finding fault, spreading predictions of doom and destruction for the country, and some of us trying to convince ourselves and others that we Indians can do nothing well, and that we are ever dependent on foreign help.

Positive thoughts will give strength to those afflicted by Covid and give them the will to fight; positive thoughts will give strength to those serving Covid patients and energize them to work vigorously; positive thoughts The remedy for weakness will give the public faith and strength, and will is not brooding over boost their mind and body’s intrinsic ability weakness, but thinking to withstand an ailment; and most important, of strength... Teach men of the positive thoughts will lift and bless those who strength that is already within are creating them with optimism and a desire them CW. II. 300.1 to contribute in this situation.

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

www.vivekanandaway.org

You can also access previous issues of Vivekananda Way here.

10

Article

The Covid Code from Hanuman

He helped carry her bag inside the house, and she disappeared into the washroom.

Kuttan washed his hands and face and waited for her. Finally, his grandmother came to sit on the dining table, and Kuttan promptly plopped himself on her lap. They exchanged details of the month’s happenings, she told him about how lonely it was in Chalakudy, and he regaled her with funny incidents that transpired in his online school sessions.

Kuttan could not wait to listen to her enthralling stories - their favourite bedtime activity. She would spin tales sending him into the world of fantasy and imagination, he would picture himself as the hero, the God, or the poor

boy. His mind wandered with thoughts about his mother, who was the Head Nurse in the KIMS Hospital in Thiruvananthapuram. She was stationed at the hospital, managing, treating and monitoring the incessant influx of patients during the pandemic. He was so engrossed in his thoughts that he did not notice she had come into his room until she spoke to him.

“So Kuttan … a penny for your thoughts?” she said. “I want Amma (mother) to come back home. I worry that she is always in danger of catching the virus. What if she falls sick ? I don’t want her to be at the hospital anymore.”

“I know how you feel. But you need to understand that she is extremely good at what she does. The hospital needs her now more than ever. She is in a responsible position, and I’m sure the doctors and nurses will take care of each other.”

“But I want her to be safe, I want her to come back, and I feel so helpless !!” he said bursting into tears. Ammamma gave him a warm hug, and said “Do you remember the story of Sri Rama and Hanuman that I told you?

Do you know that even the strong and brave Hanuman felt helpless and frustrated ?”

Kuttan’s eyes grew wide as he wiped his eyes.

“Really ? But he is the strongest – the bravest !!” he exclaimed. Ammamma smiled.

“Yes, his exemplary bravery and perseverance is well known. You remember

A recognised Bharatanatyam dancer/teacher with a background in computer science, the author teaches at School of India, Bengaluru, and trains young minds to study their curriculum through Kinaesthetic learning — through dance, movement and music. umavivek@gmail.com

June 2021

K

uttan could wait no longer for his Ammamma (maternal grandmother) to reach home. He sat perched on the window sill of their home overlooking the driveway, impatiently waiting for Acchan’s car. Acchan (father) had driven all the way to Chalakkudy to bring her from their old ancestral home, where she stayed alone. He saw the car turn into the compound, jumped down from the sill and ran out the door to welcome his grandmother – almost forgetting his mask in his excitement. “Acchaa … where is ammamma ?” Kuttan excitedly asked. He saw her sparkling white sari peep out of the rear door – and ran to welcome her with a hug. She stopped him and said “No Kuttan … let us go in and sanitise first”.

29 The Vedanta Kesari

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

SMT UMA MAHESWARI B

Hanuman flew over the ocean to Lanka in search of Sita? While flying over the sea, he faced the fearful demoness Simhika, who drew him to her by capturing his shadow. He defeated her, and the Gandharvas sang this verse in his praise:

June 2021

यस्य त्वेतानि चत्वारि वानरेन्द्र यथा तव । स्मृतिर्मतिर्धृतिर्दार्क्ष्यं स कर्मसु न सीदति ॥

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“Do you know what this means ? They sang – ‘O king among all Vanaras! Like you whosoever has the four virtues of courage, vision, intellect, and skill, that person will not fail in any task.’1 Hanuman was truly powerful, determined and would never take his attention away from his goal.”

“But you say he was helpless?” Kuttan persisted.

“Yes. Hanuman then flew on and reached Lanka. Once he landed, he wasted no time, and immediately set out to search for Sita Devi. He searched high and low, in homes, buildings, towers, courtyards, streets, parks, and marketplaces, and yet he could not locate her.

He felt so dejected and despondent. He despaired that the rakshasas might have slain Her, and was apprehensive as to how he would respond to the barrage of questions that would be posed by the wise Jambavan, the powerful Angada, and feared the strong punishment that would be meted out by King Sugreeva.

“He sat down, and didn’t know how to proceed. His mind then realised that this feeling of helplessness was the root cause of all the questions, doubts and fears that disturbed his mind.”

Ammamma then quoted another shloka:

अनिर्वेदः श्रियो मूलं मूल अनिर्वेदः परं सुखम् । अनिर्वेदो हि सततं सर्वार्थेषु प्रवर्तकः ॥

“It means – ‘Self Reliance is the root of all wealth. Non-Despondence is the ultimate happiness. Confidence is the perpetual promoter of all meaningful work.’”2

“We see that even the most courageous and skilled intellectuals can be bogged down momentarily by despondency. During these days of extreme despondency, the feeling of helplessness can be overwhelming. We do not know when the virus will be eradicated, or when the world will return to normal. It is natural to feel isolated, worried, helpless and lonely. But remember — by remembering Hanuman, we can gain the wisdom, the power, the courage and good health to tide over these trying times.”

“Do you know, Hanuman has given us the COVID CODE to overcome this pandemic?”

Ammamma asked with a twinkle in her eye.

“Really …. When ? How?” Kuttan asked.

“He has asked us to keep in mind the five essential requirements to beat this virus:

“We need to employ our intellect, and identify truth from falsity while assessing safe practices and keeping away from endangering ourselves as well as others around us.

We need to develop our strength both physically with a daily routine of exercises, as well as mentally by calming the mind with meditation and connecting with people who make us happy and enrich our interactions.

We have to work on building our courage to face and tackle the situation. In dire circumstances, we need to remain collected and not give in to panic.

We must focus on our health in order to escape the disease. Taking nutritious food, maintaining distancing, wearing of the mask, taking the vaccine are all steps towards achieving this.

We need to think before we speak, analyse the outcomes before we say anything which might impact the reasoning and thought processes of others around us.”

(Continued on page 33...)

Ma

gic ,M ira cle s

and the

e Mystical Twelv LAKSHMI DEVNATH

The Story of Periaazhvaar

t was Poorva who resumed the conversation. “It seems to be a long walk to Srivilliputhur. Do you think you could tell me a story?”

“Of course,” said the Swami. “A very long time ago, there was a place called Varaaha Kshethram. Kshethram is a Sanskrit word that means ‘place’ and Varaaha means ‘boar’.

It is believed that Lord Vishnu, taking the form of a boar, had rested in this place for some time along with Goddess Mahalakshmi. And that is how this place got its name.

In this place was a forest called Shenbaga Aranyam. Shenbaga, or champaka in Sanskrit, is a kind of flower, and aranyam means ‘forest’. In the forest lived two brothers, Villi and Kandan. They were expert hunters.

Once, the younger brother, Kandan, saw a tiger and went after it. When Kandan did not return, Villi got worried and went looking for him. The search was unsuccessful, and Villi, exhausted, fell asleep under a tree. In his dream, Lord Vishnu appeared and gently informed him that Kandan had fallen prey to the tiger.

The Lord added that, long ago, He had come to Shenbaga Aranyam to destroy a demon called Kaalanemi, and if Villi dug below the very tree under which he was resting, he would find a vigraham of Himself in a reclining form. Vishnu further directed Villi to build a temple and install the deity in it.

When Villi woke up, he eagerly set about implementing the Lord’s commands. As days went by, in place of the forest arose a puthur, a new city. There he built a huge temple. And since this place was constructed by Villi …”

“It came to be called Srivilliputhur!” Poorva completed the sentence. “Swami Thaatha, all this time I never realized that you were telling me the story of Srivilliputhur. You’re really amazing.”

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

June 2021

I

(Continued from the previous issue. . .)

31 The Vedanta Kesari

PA G E D O N O R : S R I S R I N I VA S A R A M A N G O V I N D A R A J A N , C H E N N A I

Roles Reversed

June 2021

“And isn’t it a fantastic coincidence that we’re back at Periaazhvaar’s house!” The Swami feigned surprise.

It had been a long, exciting day.

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32

The sound of music reached Poorva’s ears. Leaving the Swami behind, she ran to the doorstep. She saw Periaazhvaar singing and moving his hands about as though inviting people in. And this made Poorva curious. With a smile, she called out, “Translator Thaatha, please come here.”

The Swami laughed as he strode towards her, “Cheeky girl, here is the translation: ‘O ladies with curly locks, come here and see the arms of this child, a mere four-or-fivemonth-old. He destroyed a devil in the form of a cart and sucked the life out of the brightly smiling ogress, Pootana.’”

“That’s Krishna’s story,” cried Poorva.

“Exactly! Periaazhvaar, in a mood of devotion, is imagining himself to be Yashoda, the mother of Krishna. His songs convey all his experiences as young Krishna’s mother. The verses start with the birth of Krishna.

They go on to describe the Aazhvaar’s joy in bathing baby Krishna, dressing him up, feeding him, teaching him to walk and to clap, singing him lullabies, and as you heard, boasting of him, like any young mother would. The songs of Periaazhvaar describe many other exploits of Krishna as well.”

The Swami added, “These songs will not only become popular with devotees but will also influence poets like Bharathiyaar, the great Tamil bard of the nineteenth century.”

Looking at Poorva, the Swami asked, “I’m sure you are familiar with Bharathiyaar’s famous song, ‘Theeraadha vilayaattu pillai’?”

She nodded and the Swami said, “You’ll have several opportunities to listen to many more songs of Periaazhvaar. After all, we are going to be here for a while. Incidentally, do you know why Periaazhvaar chose to make garlands as a way of worship?”

Not venturing a guess, Poorva merely looked at him.

“It was because he was inspired by the story of a garland-maker in the ancient city of Mathura. Listen to this story. Krishna, along with his brother Balarama, went to the city of Mathura to kill Kamsa.

There he visited Kamsa’s garland-maker and asked him for a garland. The man was overwhelmed by Krishna’s request, for he recognized Krishna as Lord Vishnu Himself. With folded hands, he said, ‘Yogis and scholars pine for Your darshan. Look at my good fortune – You have blessed me with not only Your presence but also by asking me for a garland.’

Periaazhvaar read about this incident in the famous epic poem, the Bhagavatham, and decided that he too would spend his life making garlands for Lord Vishnu.”

The Covid Code from Hanuman

“I have taught you a shloka that also talks of these 5 virtues – have I not?” Ammamma asked with a smile. “Which one ? I don’t remember …” Kuttan wondered.

“Ok, let me give you a jumble to solve – unscramble the letters and you will find the shloka”. Ammamma took his scribbling pad, and started writing out the jumble. Kuttan stared at the jumble, and spent the next fifteen minutes unscrambling the letters. At the end, he shouted triumphantly “I’ve got it !

Ammamma, can I tell Amma about this shloka the next time we call her ? It will keep her safe”.

(Continued from page 30...)

“Of course, that is a wonderful idea. Now it’s time for you to sleep.” Ammamma was relieved as she saw the little boy smile in his sleep, performing heroic acts in his dreams, no doubt.

Here is the transliterated shloka that Ammamma gave Kuttan. Can you unscramble it?

DIRBHUD ABLAM HOASY IYAHARDM ATAYANVMBRHI AOGAARMT

DAAAMYJ VKA PTMAVATU AC

TAMUANH MTANASRA ETHABV

References: 1) Valmiki Ramayanam, Sundara Kandam. 5.1:198

2) Valmiki Ramayana 5.12:10

June 2021

33 The Vedanta Kesari

PA G E D O N O R : S R I B H A R AT H I S E S H A D R I , C H E N N A I

The Swami turned towards Poorva and said in an urgent voice, “Poorva, do you hear what I hear?”

Poorva looked at him. It was unusual for the Swami to get excited, and all she could hear was the Aazhvaar singing.

“Listen carefully to this song,” he said. ‘The Lord resides in Maalirumsolai where the ancient Nedumaaran, the sharp, spear-wielding king of the southern Pandyan city of Koodal, celebrated his victory’.”

He stopped and said, “This Nedumaaran is none other than our own Shrimaara. Such references will help later-day historians to arrive at the dates of the Aazhvaars.”

Poorva could not understand what he was hinting at. She was more interested in finding out how many songs Periaazhvaar would compose in all. And would all of them be on Krishna?

She looked around for the Swami. He was walking towards the hut which he had said would be their temporary home.

Poorva ran behind him. “Thaatha,” she called out to him, when the answers flashed across her mind: 473 songs, not all of them on Krishna; some of them would be on the other avataars of Vishnu as well.

Much as she was used to miracles and mind-reading by now, this left Poorva openmouthed. Dazed, she walked towards the hut.

As she was about to enter it, a bat, hanging upside down, swung itself close to her face and countered, “Didn’t someone say that nothing could astonish her?”

Stupefied, Poorva staggered towards her bed but lay down unwittingly on the floor and went to sleep.

(To be continued. . .)

When God Calls

Nag Mahashay DR. RUCHIRA MITRA

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

यमेवैष वृणुते तेन लभ्यः

June 2021

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

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O

n coming to know about the spiritual eminence of Sri Ramakrishna, a homeopath doctor, along with his friend, went to meet him at Dakshineswar. A man with a japamala in hand was sitting in the veranda. On being asked about Sri Ramakrishna, this religious looking man simply said, “He has gone to Chandannagar.1 Come another day.” As they stood there very disappointed, they noticed someone from inside the room beckoning them to come in. They eagerly went in, and found that it was none other than Sri Ramakrishna himself!

This physician was Durgacharan Nag, who later was revered as Nag Mahashay. He hailed from Deobhog, a remote village in erstwhile East Bengal. He was born in 1846. He studied homeopathy under Dr Beharilal Bhaduri2, a renowned physician of Kolkata and soon established a successful homeopathic practice.

However, expectation and fame did not taint him. When a rich man, being cured of a painful disease, gratefully offered him a silver box filled with money, Durgacharan accepted just his fee of Rs. 2. He could not tolerate worldly talk; if anyone started mundane conversation, he would skilfully divert it towards spiritual discussion.

His wife Sharatkamini was a vidya stree – pure, dedicated and self-effacing, simply his copilgrim. Her mind was tuned beyond the physical plane, which eased his spiritual pursuit.

From the beginning, Sri Ramakrishna bestowed his love on him, “I am very glad to see you. It is for you that I am here …. Do not fear.

You have attained a very lofty state.” Speaking about him Sri Ramakrishna told others, “This man is like a blazing fire.”

Durgacharan decided to renounce family life, with Sri Ramakrishna’s permission. But before he could appeal, Sri Ramakrishna told him in an ecstatic mood, “What harm is there in remaining a householder? Only keep the mind fixed upon God. Remain in the world unattached, like the ancient king Janaka. Your life will be an example of how a householder should live.” This prophecy was fulfilled to the letter.

Durgacharan’s humility was peerless. Sri Ramakrishna introduced him to Narendranath (later Swami Vivekananda) with these words: “This man has genuine humility. There is no hypocrisy in it.” Girish Ghosh, the illustrious d ra m a t i s t , fa m o u s ly c o m m e n t e d o n Durgacharan’s humility: “When Maya attempted to trap Nag Mahashay, he began to make himself smaller and smaller until he had at last reduced himself to such a degree that he could easily slip through the holes of her net!”

His practised severe austerity. He stopped taking salt, sugar and spices to control his tastebuds. He wore only a plain small dhoti.

Seeing his frugal lifestyle, Girish Ghosh

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

After Sri Ramakrishna’s mahasamadhi, Durgacharan spent most of his time in Deobhog, managing the household and looking after his aged father. He concealed his glowing spirituality under a veil of great humility. Even Holy Mother Sarada Devi used to cite him to her disciples as an epitome of renunciation and humility.

Swami Turiyananda, one of the directdisciples of Sri Ramakrishna, mentions an incident: “Nag Mahashay asked me to bless his father so that he could have true devotion to God. I told him that he was doing japa etc., and what else was needed? Nag Mahashay replied, ‘What is the use of rowing a boat which is anchored? Father is much attached to me. What good will his japa do?’ I said, ‘If he is not to love a son like you, whom else he would love?’ He cried out, ‘Don’t say so, don’t say so! Bless him so that he gets out of attachment for me.’ Oh! What a great man Nag Mahashay was!”

Once, on an auspicious day, instead of staying in Calcutta and having a dip in the Ganga, he came to Deobhog. When his father chided him for this, Durgacharan replied, “If a man has true devotion, Mother Ganga reveals herself in his house.” And truly, a stream of water gushed out

His reputation as a holy man spread across the region and people came to him for spiritual advice and to enjoy his holy company.

Swami Vivekananda once said, “The whole of East Bengal was blessed because of the birth of Nag Mahashay.”

He frequently used to be in samadhi during the last few days of his life. Following Sri Ramakrishna’s advice, he never went on pilgrimage. While on his deathbed, he told Sharatchandra Chakraborty3, “Sri Ramakrishna has come here to show me the holy places.

Please tell me the names of the pilgrim spots you have seen, and I will visit them one after another.” As Sharat mentioned the name of each place – Haridwar, Prayag, Kashi, Puri and Sagardwip – Nag Mahashay immediately had a vision of it and vividly described what he was seeing. Nag Mahashay, in spite of being terribly ill, looked so fresh that it seemed like he had just taken a bath in the holy Ganga! Sharat u n d e r s t o o d h e wa s w i t n e s s i n g S r i Ramakrishna’s grace on his beloved disciple.

Nag Mahashay passed into mahasamadhi in 1899, uttering “grace, grace” and looking steadfastly at the picture of Sri Ramakrishna!

Nag Mahashay’s name is written in golden letters in the annals of spiritual history, as he lived a life exactly as prescribed by Sri Ramakrishna — a householder yogi!

References: They Lived with God, Swami Chetanananda, pp 227-249 Endnotes: 1) A far-off town in Bengal 2) Dr Behari Lal Bhaduri met Sri Ramakrishna: Gospel 29-10-85 and is often mentioned in the Gospel.

Sadhu Nag Mahashay

3) Swami Vivekananda’s householder disciple and author of Swami Shishya Samvad and

June 2021

One day, when Sri Ramakrishna was seriously ill with throat cancer, Durgacharan came to see him. Sri Ramakrishna told him, “The doctors have failed. Can you do anything to cure me?” Durgacharan reflected for a moment and resolved to transfer Sri Ramakrishna’s disease to himself. He said, “Yes, I can cure you. By your grace, I will do it right now.” Understanding what he planned to do, Sri Ramakrishna simply pushed him away.

from the corner of the courtyard in front of his house. It became a flowing stream! Durgacharan bowed down to it reverentially, sprinkled its water on his head, and prayed to Ganga to purify him. Soon the villagers came running, and all could bathe in it. Hearing of this incident, Swami Vivekananda commented, “The wish of a great soul like Nag Mahashay can make the impossible possible. Their infallible willpower can even liberate people.”

35 The Vedanta Kesari

PA G E D O N O R : S R I S U B R A M A N I A N R A M A K R I S H N A N , B E N G A LU R U

commented, “Nag Mahashay has knocked at the head of his rascal ego so severely that it cannot raise its hood anymore.”

Reminiscences

Lessons from Swamis

June 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.

The Vedanta Kesari

36

B

Swami Omkarananda

orn in an affluent family Anangamohan Niyogi grew up as a dear student of Mahendranath Gupta, author of The Gospel of Sri Ramakrishna, in whose school he studied. As a youth he excelled in studies and physical exercises.

After completing his MA in Philosophy in 1919, he joined the Order at the Bhubaneswar Math. He received mantra-diksha from Holy Mother Sri Sarada Devi and sannyasa-diksha from Swami Shivanandaji in 1923. Throughout his life he engaged himself in intense work and deep study of scriptures. In 1929, at the young age of 35 he became a Trustee of the Order and served for long as head of Advaita Ashrama, Kashi, and Kakurgachi Yogodhyan. In 1966, he became a Vice-president of the Order and served in that capacity until his mahasamadhi on 8 May 1973.

Life-long learning After completing my course at the Belur Math Training Centre, I visited Swami Omkarananda one day at Kankurgachi.

I: “Maharaj, I have finished my training, so I have come to offer my pranams to you.”

Swami Omkarananda: “Has someone beat you with a shoe?”

I: “No.”

Swami Omkarananda: “Then your training is not complete. Your ego has not been crushed.

You see, our training continues throughout life. ‘As long as I live, so long do I learn.’ Continue to learn always. Is there any end to learning, my boy?”

I was very touched by his words. I have been doing the Master’s work for the last forty-eight years in the West, but I am still a student. Tantine (Josephine Macleod) once said: “Swamiji was a great learner, so he was ever fresh.”

—Swami Chetanananda, Minister-in-Charge, Vedanta Society of St. Louis, USA

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Swami Vandananada

. A. Narayan Iyengar, born in 1915 in Bengaluru, was the grandson of Sri Narayana Iyengar a disciple of Holy Mother Sarada Devi who later took sannyasa and came to be known as Swami Srivasananda. After graduating from Madras University, Narayan followed his grandfather and joined the Ramakrishna Order at Mayavati

Ashrama in 1938. He received his mantra-diksha from Swami Vijnananandaji and later sannyasa-diksha from Swami Virajanandaji in 1947. He was named Swami Vandanananda. He served the Order in various capacities including as Editor, Prabuddha Bharata, and General Secretary of the Order from 1979 to 1985. He attained mahasamadhi in 2007 aged 91.

Seeing that line he said, “You see you have written ‘We pray’. Neither you nor I pray to Sri Ramakrishna for all the donors; then how can you write that. That will be an untruth. If you write like that then you must pray first and then write. Otherwise just say, ‘With best wishes’. That’s all.”

—Swami Shrikantananda, Adhyaksha, Ramakrishna Math, Pune

S

Swami Trayambakananda

hakti received his mantra-diksha from Holy Mother Sri Sarada Devi and joined the Ramakrishna Order in 1917. He received the sannyasa-diksha from Swami Saradanandaji in 1923. He served as pujari in Belur Math, Udbodhan, Mumbai, Mysuru and Colombo centres and passed away in Kankhal Sevashrama in 1978 aged 81.

Spiritual progress

Swami Tryambakananda (Shakti Maharaj) was living in Kankhal. A childlike simplicity was the hallmark of the Swami. Once he told me about a question he had asked Swami Saradanandaji and his answer.

“I was living in Udbodhan at that time, not long after my joining the Order. One day I asked Swami Saradananda, ‘Maharaj, I am not making any spiritual progress, I think I am wasting time.’”

Sharat Maharaj listened patiently and replied, “With what intention did you leave home and join the Order?” I replied, “I was not particularly interested in God realisation. I did not like samsara and hence left home.” Sharat Maharaj said, “I see. You did not like samsara and left home. You will see that you will be creating another samsara within the Sangha. A day will come when you will not like this samsara also, and want only Sri Thakur. Then you can see your own progress.

— Sri Raghu Raman, Australia

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I joined the Order at Belur Math and my first posting was at the Head Quarters Office in Belur Math. Swami Vandananandaji was then the General Secretary of the Ramakrishna Order. My work was to receive donations and to acknowledge them. Swami Vandananandaji asked me to draft a Covering Letter to be sent along with the receipt. I drafted it and showed it to him. While ending the letter I had written, “We pray to Sri Ramakrishna to shower his blessings on you all.”

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Alertness in spiritual life

Questions & Answers QUESTION: After seeing the Visvarupa (Cosmic Form) of Krishna, why did Arjuna find it impossible to stand it and wanted to see Krishna’s ordinary form only?

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MAHARAJ: The answer is given in the Gita itself.

Arjuna was overawed to see the cosmic Form in which he witnessed the whole cosmic process of creation, preservation and destruction; eternity in all its phases of past, present and future, in one instant of insight. His mind was not then prepared to have that all-embracing vision. So he prayed for that higher insight to be withdrawn and wished to be allowed to have his ordinary consciousness, in which he saw Krishna along with other things of the mundane plane.

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Pariprasna

Srimat Swami Tapasyananda Ji (1904 – 1991) was one of the Vice-Presidents of the Ramakrishna Order. His deeply convincing answers to devotees’ questions raised in spiritual retreats and in personal letters have been published There is a great lesson conveyed through this. in book form as Spiritual Quest: There are many spiritual aspirants who are in a great Questions & Answers. Pariprasna is a hurry for spiritual experiences. But they forget that selection from this book. unless one has the capacity to contain these experiences, it is better that they are withheld, as indeed it is done in the dispensation of the wise Providence.

Technically it is said that one must become more and more Sattvika if these experiences are to be harmoniously integrated with one’s consciousness. To be Sattvika means to develop the capacity and quality of the nervous system and the brain to stand the impact of these experiences. To take an example, an electric bulb that is made to stand current at 250 volts cannot take 500 volts. It will be burnt up. So also our nervous system, which has been made by nature to stand the ordinary natural experiences of life, will be put to undue strain when higher experiences crowd on it in its unprepared, natural condition, that is, before it has gradually become more and more Sattvika.

In the life of Sri Ramakrishna we come across several devotees who reacted in a manner similar to Arjuna when the Great Master brought on them higher experiences by an act of his will.

When Sri Ramakrishna was about to induce the experience of the Nirvikalpa state in no less a person than Narendra (as Swami Vivekananda was known in his early days), the Swami reacted in great fright, even like Arjuna. In the case of some other devotees of the Master too, the same unpreparedness to stand higher experiences was evinced when the Master induced in them such experiences by an act of will. Mathur Babu wanted to have the state of Bhava, devotional inebriation. But within a few days of his experiencing it, he prayed that he might be restored to his old state. Hriday, Sri Ramakrishna’s constant attendant, also wanted very much the experience of Bhava Samadhi, but not being able to contain it, was soon praying to be restored to his original state. Among those devotees who attained to Bhava Samadhi on the Kalpataru day was one named Vaikuntha Nath Sanyal whose experiences are recorded in Sri Ramakrishna, the Great Master. He, too, unable, to contain the mood had to pray to the Master to put him again into his ordinary consciousness. All these show that spiritual moods and experiences of an exalted type can be contained and absorbed in harmony with one’s earthly consciousness only when men have developed a highly Sattvika nature. From these recent examples we can understand why Arjuna could not stand the experience of the cosmic Form of the Lord and preferred to experience His human form.

Article

On the Wings of Death Birth and death are the two unavoidable painful events in everyone’s life. Though the birth of a child may be rejoiced by the relatives, it is certainly painful to the newly arriving entity. It is clear from the invariable crying of a newly born child. Everyone enters this world with a confirmed irrevocable return ticket to depart from here. It is irrevocable because it cannot be cancelled unlike other confirmed return tickets. Only the solace is that the return date is not disclosed by Parameshvara.

Otherwise the person will be jeevanmrita, dead even while living! Such a departure of the individual entity jiva leaving behind the present physical body is called death. At that time the subtle body of the individual accompanied by a few other necessary factors departs and travels to the next body and enters it. Such an entry is the new birth of that jiva.

The Brihadaranyakopanishad, Jyotirbrahmana, and Saareerakabrahmana1 describe in detail this transmigration. The Chhandogyopanishad2 also describes it. This is to inculcate vairagya in the mind of a mumuksu by highlighting the unavoidable pain involved in the birth and death.

While on the verge of death

The Upanishad gives the illustration of a jiva (atma endowed with ignorance) returning from the dream state to the waking to describe paralokagamana, transmigration. Like going

from dream to the waking, the jiva goes from this body to another loka (field of experience).3 The jiva leaves behind all that is done and experienced in the dream there itself and enters the waking state. Similarly, leaving behind everything done and gained in this world, the jiva goes to another loka. A lesson can be taken from this. People earn punya to go to heavenly lokas hereafter, but none earns papa, sin, to go to hell. Sinful actions are indulged in to amass quicker gains here in this loka. All such things obtained remain here only, but the papa travels with the jiva to another loka. Therefore, a viveki, a wise man, should desist from sinful deeds.

The departure of the jiva from the present embodiment is best illustrated by a heavily loaded cart starting its journey on a village rugged road.4 A cart loaded with many things driven by a sentient entity (say a bull) goes making noises because of the heavy weight.

Similarly, the vijnanamaya jiva (i.e., the entity endowed with the subtle body) abiding in the present physical body inhabited or illumined by the self-luminous chaitanya, departs with expiration making sounds of groaning, hiccup etc.

People who shift their residence from one place to the other, transport their goods to the new one. In olden days, a cart was the vehicle.

At death the subtle body overloaded with the goods of karmaphalas, upasanaphalas and

The author is a senior Vedantic Acharya teaching Prasthanatrayi with Bhashya and Prakarana granthas including Yog Vasishta in English for more than four decades. His writings are available at https://rubhuvasishtha.wordpress.com/ sssbvt@gmail.com

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Birth and death

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SWAMI SHUDDHABODHANANDA SARASWATI

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vaasanas is the cart. While waking from the sorrow befalls the person who is on the verge dream, the things of dream are left behind but of death when the vital parts of the body are their samskaras or impressions are brought being extracted by the prana, vital air in the into the waking state. Similarly, while leaving form of udana-vayu. Its function is to eject the the existing body, the home, wealth, properties subtle body from the gross one. From the are left behind whereas the load of their groaning, hiccup, etc., of a dying person it is vaasanas accompanies further. Vaasanas, very clear that the process of death is an karmaphalas and upasanaphalas serve as the agonising state. So is the birth. In between prompting factor of transmigration. The cart is some tinsels of joy accompanied by more directed by its cartman to the destination. So sorrows may be available. In this repeated cycle also the self-luminous of transmigration, one’s chaitanya (Paramatma) sense of commerce has to be The departure of the leads the jiva to its next used to find out if jiva from the present destined body. purchasing of paltry fleeting pleasures at the cost of embodiment is best Atma is all-pervasive. e n o r m o u s s o r ro w s i s Such an entity cannot have illustrated by a heavily justifiable. It is easy to ape departure or arrival. How loaded cart starting its the majority and drift along can atma leave a body and journey on a village the sense pleasures coveted take to another one? Yes, in rugged road. by the masses. But it needs reality atma cannot travel. courage to find out the But it appears as though transient and sorrowful state of samsara in its endowed with upadhi after its reflection in it right perspective. Only a rare few can do it.5 (upadhi). It is similar to the reflection or appearance of the sun in a vessel etc., filled up with water. Atma has no connection with the upadhi on its own. When a water-vessel moves, the movement of reflection in it gives a false appearance as if the sun moves. Similarly, when the subtle body separated from the gross one travels, chidabhasa (reflection of atmachaitanya) in it moves. This is mistaken as the travel of atma. When the person was alive, it is the chidabhasa in his subtle body that keeps him sentient. At death, the subtle body leaves the gross one. As a result, the chidabhasa in that gross body stops. This is what lay people describe as atma leaving the body. In reality there is no travel or arrival for the ever allpervasive atma.

Here is a piece of information which all are supposed to know, and remembering which should develop vairagya, dispassion. A great

When the body gets emaciated by disease or old age the subtle body is thrown away from all limbs like a fruit from its stalk. The Brihadaranyaka Upanishad gives the example of three types of fruits.6 A mango even if raw can fall when struck by a stick. So also a healthy person can die on account of being struck by weapons etc. The second is that of a wild fig (called oudumbara). It falls naturally when ripe, since its bond with the stalk gets loosened.

Similarly, old age naturally loosens the bond of subtle body with the gross one resulting in death. The fruit of ashvattha (pippala) tree is the third example. Its fruits fall even by the impact of a strong wind. Likewise, a person can die on account of being struck by lightning, earthquake, cyclone, tidal waves etc.

The route adopted by the jiva or the subtle body while departing from the gross

The faculties of perception, action and thinking etc., operating through their corresponding organs and others derive their powers to function from their presiding deities such as the sun, moon, Indra etc. These deities enable their counterparts in the body to function by lending the required powers to them. This phenomenon is regulated by the prarabdha-karmas of jivas. Once that is over, the body that was useful for bhoga (enjoyment or suffering) is no more so. As a result, when this body is on the verge of being dropped, these powers in the organs etc., return and merge in their main deities. The perception, actions and thinking etc., in the dying body stops, though indriyas etc., are still with the jiva. It is like the electrical gadgets stopping their functions when the power supply is cut off .8 For example,

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It is well known that the jiva takes the new body for undergoing bhoga (enjoying and suffering) of bhogya (objects of enjoyment or suffering). The jiva on the verge of dying is obviously weak. Such an entity unable to work cannot procure objects of pleasure and suffering for which purpose the new body is being assumed. There is no room for such a doubt. The karmaphalas of the departing jiva acquire the objects of experience beforehand.

The Sruti i.e., the Vedas, give an illustration of a king. Suppose a king is on his way to visit a particular place in his kingdom. The officers, village-leaders etc., who are hired servants of the king and receive benefits from him, wait for his arrival by keeping food, drinks and accommodation etc., ready. Similarly, the parents and the other relatives of the newly arriving child wait with its requirements. It is interesting to note that the Sruti refers to the new entity to be born as Brahman only to remind us that the jiva is nothing but Brahman in reality. Only due to ignorance and consequent upadhis, Brahman appears as a sansari jiva.

After the death, atma or jiva travels endowed with the upadhi of prana. The word prana literally means vital airs. It is used for indriyas or senses also because they subsist on prana. But here the word prana signifies the entire subtle body. The ignorant person on the verge of death, having got intense weakness in the body becomes unconscious as it were. Then the senses such as eyes etc., reach that entity, i.e., jiva in hridayam, heart, in the sense buddhi abiding therein. It is well-known that the jiva is atma conditioned by buddhi (vijnanamayah).

The eyes etc., indicate all sense organs, organs of actions, besides faculties of thinking and knowing. All these along with vital airs during the waking state are stationed in their respective places and are actively engaged in their functions. This is described as if a fishnet is operated to catch the fish. The jiva spreads its net to catch the sense objects and accomplish actions. At the time of death, the network is being withdrawn totally into one’s buddhi or subtle body to take with oneself to the next body.

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body after getting separated from the vital parts is described by the Sruti as pratinyaayam (through the reverse route of entry). The jiva having emerged from its place in the heart during the sleep gains the waking state through the route of naadis, nerves. But at the time of death, it goes back in the heart in the reverse order through the route of nerves. Unlike such movements earlier to travel from one state of consciousness to one of the other two, the present entry in the heart through the nerves is only to proceed further to the next body after death. The purpose of such final entry of jiva in the heart (the seat of antahkarana) is described as praanaaya eva which means to sustain the vital airs (prana) in the next gross body where it is going to take birth.7

the sun, the presiding deity of eyes, who used Immediately after the departure, once again the to favour the eyes earlier while living for the necessary knowledge (called vijnana) is sake of bhoga, abandons them at the time of imparted to reach the destined loka.9 death. As a result, the ocular power aspect The Sruti does not give all these details belonging to (adityamsha) abiding in the eyes for people to chalk out their travel plan by leaves them and merges in its source of the sun. choosing the desired body and the loka. The Then the jiva is unable to see the form. This is entity on the verge of death is almost true for all functionaries – sense-organs, organs unconscious. There is no free will at that time. of action. This is a universally known fact.

These both types of knowledge are People say that this dying person does not see, programmed by the results of the individual’s hear etc. At that time all karmas and upasanas in these faculties become one accordance with the laws of with the subtle body.

If you directly know atma Ishvara. The Sruti cautions June 2021

Actual take off by the jiva

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during this sojourn on earth, it is well done. If not, great calamity (of transmigration) awaits you.

The dying person is not conscious of anything from the external world.

Then how can that jiva know about its future body to take off from here and reach the next destination? According to the laws of Ishvara by prarabdha karma there is a glow of cognition at the tip of specific nerve which gives it a clue about the future body and loka by the projection of vasanas. This phenomenon is called pradyota, light. It is like the dreamer seeing the dream world though totally unaware of one’s waking state. Guided by such direction the jiva having identified with the future body takes off from the present one. The gate of exit from this body is determined by the lokas to be reached. Higher lokas are reached through the brahma-randhra, aperture in the head like the eyes, and ears as the case may be. As for other lokas, the other parts in body are used as a way of exit. It is determined by one’s karmaphalas.

Thus the jiva gets pradyota just before departing and departs along with the main pranas and the senses. It becomes savijnana immediately after the departure. Pradyota (the knowledge of the next body) is given to tell from which particular nerve to depart.

all to be careful and selective now itself as directed by the scriptures while deciding what to do and think repeatedly (i.e., upasanas). The present karmas etc., determine our future. Either we attain the direct self-knowledge forever, never to return or at least pray to Ishvara sincerely for jnana and vairagya. The Kenopanishad warns everyone: If you directly know atma during this sojourn on earth, it is well done. If not, great calamity (of transmigration) awaits you. 10 Therefore, we should not be complacent with the smoothly running life. The Sruti warns because these topics are beyond the purview of h u m a n i n te l l e c t o n t h e i r ow n ( i . e . , apourusheya).

The entities that accompany Jiva

The Sruti further adds that the result of vidya (upasana) and karma besides the samskaras, impressions in the antahkarana in the form of vasanas called purvaprajnaa accompany the jiva travelling to the next loka.11 These three serve as the cause of the future birth and bhogya (objects of enjoyment and suffering) etc., available therein. Vidya (upasana) and karma include both vihita,

A leech having reached the tip of a straw takes the support of the next straw and then only withdraws its remaining part from the previous one. So does the jiva. The Sruti says very clearly that like a leech, atma or the jiva leaves the earlier body only after fixing the next one accurately. It remembers the next body in the sense that it knows it as depicted by the vasanas that reveal the next body.

The material cause of the future body

The Sruti describes the material cause of the future body with an illustration of a goldsmith. 12 The goldsmith makes new ornaments by melting the earlier one. The basic material gold is the same for both the earlier and the present ornament though their forms are different. As for the new body of the jiva the gross (panchikrita) five elements used for the earlier body alone serve as the seed, though it has further growth by other conducive factors.

The travelling subtle body is covered by the portions of grossified five elements from the earlier body. They are minute because of being very little in measure and so are not visible. The new body created by those five elements is further nourished by the virya, sperm of the father, the shonita, ovum of the mother besides all nourishing factors such as food, drink etc.

Transmigrating from lower heavens

The mode of transmigration described so far is a mode of jiva taking to the next body abandoning the existing human one. In Chandogyopanisad another mode of departure is described in the case of the inhabitants of heaven procured by the route called pitryana or dhuma marga or daksinayana marga (southern solstice). As usual, the entity that travels is the

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How does the jiva reach the next body?

The travelling subtle body of the jiva coupled with vidya (upasana), karma and purvaprajna (vasanas) covered by the constituent gross five elements is like the seed, whereas the sperm etc., are necessary supplementary factors for it to grow. It is like a seed growing into a big tree.

The soil, manure, water, sunlight etc., are necessary. But the seed is the original locus.

The reason why the Sruti gives the illustration of a goldsmith is because he uses the same gold that constituted the old ornament to make the new one. Here also a portion of the gross five elements of previous body go into the constitution of new one. When the earlier ornament is melted, its shape gets destroyed.

Then a new shape is given. In the case of jiva, the old shape is left behind as a corpse. The sperm and ovum of parents cast the shape of new body. The portion of five gross elements (bhutamsha) of earlier body represent the gold.

The actual body is in the place of ornament.

Thus the subtle body covered by bhutamsha t rave l s to t a ke t h e n ex t b o dy. T h e transmigration is not only revealed by the Sruti, but also discussed and established accordingly in the Brahmasutras, Tadantarapratipatti adhikarana.13 One thing is certain that the topic of transmigration is objectively non-verifiable by the common masses. One has to depend on the Vedas which are the highest means of pramana, knowledge, in the case of apourusheya, i.e., things beyond the purview of human intellect.

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enjoined and nishiddha, forbidden. Vidya decides the specific types (species) of the next body. Then karma serves as the cause of proficient or deficient features of that body. But purvaprajnaa manages or carries out the two – vidya and karma. Purvaprajnaa is prominent among them because that alone is capable of carrying out the other two. Therefore, importance should be given to develop good vasanas or samskaras. Five gross elements that go into the constitution of the future body also accompany.

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subtle body endowed with karmaphalas etc., covered by constituent portion of five gross elements. While descending down to earth it gets united successively with akasa (space), vayu (air), dhuma (vapour), abhra (non-raining clouds), megha (raining clouds) and vegetation including corns. The exit from the vegetation to a womb through the sperm of a male is very difficult being dreaded with only rare chances.14 The rain may fall on the ocean also. In this case those jivas when swallowed by fish etc., will become similar to that. The space, air, vapour, clouds, vegetation etc., are only the carriers of these jivas who are in a condition of a swoon as it were. They do not undergo the suffering even while falling from heaven or when the corns or vegetables are pounded, cut, boiled, eaten etc.

These jivas who have come through the earlier mentioned carriers get the next body without the prior knowledge of the next body. Those jivas who are not entitled for heavens either by devayana (arcimarga or uttarayana marga) or pitryana and whose karmas are very bad, directly get bodies of vegetation etc., and go to next body after exhausting that karma. They get the knowledge of future birth and the rule of jaluka (leech) applies to them. Those jivas who go to Brahmaloka through devayana path do not return in this kalpa. The others who have gone to lower heavens by pitryana take to their future bodies according to the remaining good or bad karmas. The rest of the varieties who do not belong to these two categories get subjected to insignificant bodies of insects etc., with repeated births and deaths.15 The plight of the fetus in the womb

The new body of the human species comes to the experiential level of full consciousness on becoming five months old in the mother’s womb. Remembering its past lives including the deeds therein and being afflicted by the heat of the womb it decides as follows as

expressed in its soliloquy as it were. ‘Being born in thousands of many and varied species, I have experienced relation with children, wives, wealth, kinsmen etc., in crores. With the sole purpose of fostering the family, zealously I earned wealth by means fair or foul. Me the wretched one never thought of Paramesvara (Visnu) even in the dream. Now I suffer its consequences by getting subjected to great sorrows in this womb. Taking the transient body as permanent and being carried away by insatiable thirst for sense-pleasure, I did many prohibited deeds, but never took to my true welfare. Thus having suffered in manifold ways on account of karmas, I am awaiting now the time when I shall get out from this hellish womb. Thereafter, I will worship Paramesvara all the time.’16 This way of thinking continues until the jiva faces finally the delivery trauma and is born. But after birth, the earlier decision is forgotten and the same old game of samsara continues in full swing. The above portion from Adhyatma Ramayana also describes the anatomical development of the human fetus day by day, week by week and month by month.

It is well-known that Vedavyasa is its author.

Suicide and Euthanasia

The mode of death also reveals the danger that is inevitably present in committing the suicide. A jiva committing suicide thinks that ending the life solves one’s grave problem that cannot be remedied otherwise. Though this appears to be so on its face value, it results in an intensely torturous condition for that jiva. In the normal death when the earlier prarabdha ends naturally, the jiva on the verge of dying gets the knowledge of the future body and the previous body is left like a leech taking support of the next body. This is as per the laws of Ishwara since the new body is ready. When a person commits suicide, the prarabdha of that body is not over. The next body is not yet ready.

It is in the interest of all humans to know what is death and what is in store thereafter. It

References

1) 2) 3) 4) 5) 6) 7) 8) 9)

4-3:34 to 4-4:6 5:10 Brihadaranyakopanishad. 4-3:34 Ibid. 4-3:35 Kathopanishad. 2-1:1 Brihadaranyakopanishad. 4-3:36 Ibid. 4-3:36 Ibid. 4-4:1 Ibid. 4-4:2

10) Kenopanishad. 25 11) Brihadaranyakopanishad. 4-4:2 12) Ibid. 4-4:4 13) 3-1-1 to 7 14) Chandogyopanishad. 5-10:5 and 6 15 Ibid. 5-10:8 16) Brahmandpurana, Uttara khanda, Adhyatma Ramayana, Kiskindha Kanda, 8:21 to 39

THE COVID CODE FROM HANUMAN SOLUTION

बुद्धिर्बलं यशो धैर्यं निर्भयत्वं अरोगता । अजाड्यं वाक्पटुत्वं च हनुमत् स्मरणाद्भवेत्

buddhir balam yasho dhairyam nirbhayatvam arogata ajadyam vakpatutvam ca hanumat smaranaat bhavet || buddhi – intelligence, balam – strength, yash – fame, dhairyam – courage, nirbhayatvam – fearlessness, arogataam – disease-free health, ajadyam – briskness, vak patutvam ca – and articulateness of speech, bhavet - will all last forever, smaranat -if you meditate, Hanumat - on Lord Hanuman at all times.

The meaning is: “By remembering Sri Hanuman, we can gain intellect (wisdom), strength (power), fame (glory), courage, fearlessness, good health, briskness (activeness, agility) and eloquence (talent of speech, oratory skills).

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Epilogue

is advisable to safeguard one’s interest right now while living by setting the right values, the goal of life and conduct. Refusal to accept any universal law or not knowing it cannot be a solution. It is like the laws of a country. You follow them and safeguard your interest. Even a peasant cannot plead ignorance of laws of the country in any court of law. The Vedas speak of both verifiable and non-verifiable topics. The ultimate truth unfolded in the Upanishads, efficacy of certain sacrifices meant for some results here, the prediction of eclipses with utmost precision without any modern gadgets are verifiable. Based on this, the correctness of the Vedas can be inferred in the case of nonverifiable subject also. Thus to make or mar ourselves is left to our unbiased approach.

45 The Vedanta Kesari

There cannot be knowledge about the new body. The leech method of leaving the earlier body is not possible. The existing physical body has already ended. But there is no new body.

The subtle body of such a jiva is fully active with pangs of hunger, thirst etc. But they cannot be satiated for want of physical body. It is said to be a very torturous state. It is like vacating the earlier tenement without arranging another one, only to throw oneself on the footpath.

From the foregoing discussion it should be clear that euthanasia also leads to a similar suffering because the next body is not ready for the departing jiva.

The Order on the March

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In response to the rampant spread of Covid-19 infections in recent weeks, the Belur Math campus has been closed to devotees and visitors from 22 April. A decision on reopening the campus will be taken after assessing the pandemic situation in the coming months.

Sri Dharmendra Pradhan, Union Minister for Petroleum & Natural Gas and Steel, visited Belur Math on 24 April.

Values Education and Youth Programmes Vivekananda Institute of Human Excellence, Ramakrishna Math, Hyderabad, is an institute that is imparting Swami Vivekananda’s man-making ideas to students, professionals, and the general public for the last 20 years. From January to April 2021 the institute conducted 61 half-a-day to six days’ online courses under 15 broad topics in which 13,396 people participated. Delhi centre conducted 21 workshops on values education in which 1584 teachers and parents participated.

Covid-19 Relief Delhi centre, in April, distributed 125 LED projectors among as many Jawahar Navodaya Vidyalaya schools to enable them to provide online education. Sinthi centre in Kolkata, Bagerhat centre in Bangladesh, Durban and Phoenix centres in South Africa distributed groceries and grains among the needy.

Fire Relief In a devastating fire at an interior village of Arunachal Preadesh 115 houses were burnt down. Narottam Nagar centre provided food grains, groceries, and utensils to the affected families. Karimganj centre in Assam and Thanjavur centre in Tamil Nadu provided food grains and garments to one and 40 families respectively whose houses were burnt down. Bhubaneswar centre installed a pump set in a village in Bhadrak district where many house were destroyed in a fire accident.

Distress Relief Eight centres in India distributed 930 saris, 1051 shirts, 1857 trousers, 1152 sweaters/jackets, 1300 blankets, etc among the needy people.

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

June 2021

News & Notes from Ramakrishna Math and Ramakrishna Mission

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

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

47 The Vedanta Kesari

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 & Yamonotri.

June 2021

Dear Devotees & Friends,

SRI RAMAKRISHNA MATH Reserve Line, New Natham Road, Madurai 625 014. Tamil Nadu Phone: 0452- 4225613; Mob: 7010444456 Email:madurairkm@gmail.com; Visit:www.rkmmadurai.org

June 2021

APPEAL FOR FREE DISPENSARY

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We pray that Sri Ramakrishna and Madurai Sri Meenakshi-Sundareswara Shiva bestow THEIR blessings on you all.

Our earnest appeal to Devotees, well-wishers, and the public to extend a helping hand for our Free Dispensary Services.

Sri Ramakrishna Math, Madurai is rendering the following services for the past 30 years: 1) Spiritual services, 2) Free Dispensary, 3) Free Tuition Centre, 4) Poor Feeding, 5) Free Eyecare camps, 6) General Medical camps and 7) Sarada Vidyalaya School.

Free Medical Services in the following special fields are rendered free of cost to all the patients without any discrimination of gender, caste, and creed.

1) Allopathy, 2) Skincare, 3) Homeopathy, 4) Acupuncture, 5) Acupressure, 6) Physiotherapy. These free services include Doctor consultation, Sugar level tests, and Medicines.

On all weekdays the Homeopathy Department is open between 10.00 am and 1.00 pm and the Allopathy Department is open between 5.00 pm and 8.00 pm. On an average 100 patients are benefitting daily.

Free Eyecare camps: Every third Sunday a Free Eye camp is conducted. This is going on for the past 7 years. Nearly 13,000 patients have benefitted and 2450 underwent cataract operation free of cost.

Our Earnest Appeal: The number of patients is increasing day by day. Consequently, the expenses on medicines are also increasing. So far, we don’t have a separate fund for our dispensary. At present, we incur an expenditure of nearly Rs.2,50,000 per month and Rs.30, 00,000 per annum exclusively for the purchase of medicines.

So, we request you to donate liberally towards this noble cause either for Recurring Expenditure or as an Endowment.

Donations may be sent by Cheque/DD in favour of “Sri Ramakrishna Math”. The bank details for Online payment are: Account Name: Ramakrishna Math; Bank: Tamilnad Mercantile Bank, Branch: Thallakuluam, Madurai 625002; IFSC code: TMBL0000163; SB A/C No.1631 0005 0308 739.

After Online payment please intimate us by email or through mobile, your address, mobile number, and PAN number.

Yours in the Service of the Lord Swami Kamalatmananda Adhyaksha

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June 2021

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June 2021

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Vol.108. No.6 The Vedanta Kesari (English Monthly) June 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 27.05.2021

The weak have no place here, in this life or in any other life. Weakness leads to slavery. Weakness leads to all kinds of misery, physical and mental. Weakness is death. There are hundreds of thousands of microbes surrounding us, but they cannot harm us unless we become weak, until the body is ready and predisposed to receive them.

There may be a million microbes of misery, floating about us. Never mind! They dare not approach us, they have no power to get a hold on us, until the mind is weakened. This is the great fact: strength is life, weakness is death. Strength is felicity, life eternal, immortal; weakness is constant strain and misery: weakness is death.

— Swami Vivekananda

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