The Vedanta Kesari - July 2015 issue

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㼀㼔㼑㻌㼂㼑㼐㼍㼚㼠㼍㻌㻷㼑㼟㼍㼞㼕 THE LION OF VEDANTA

A Cultural and Spiritual Monthly of the Ramakrishna Order since 1914

Ramakrishna Advaita Ashrama, Kalady, Kerala

J uly 2015

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India's Timeless Wisdom

Knowledge is the (real) wealth of a man while staying in foreign lands.

His intelligence is his only wealth in adversities. His righteous behaviour is his wealth in other world (after the death). Good conduct (however) is the wealth every where.

—A Traditional saying

Sunrise on Periyar River, Kalady, Kerala

Editor: SWAMI ATMASHRADDHANANDA Managing Editor: SWAMI GAUTAMANANDA Printed and published by Swami Vimurtananda on behalf of Sri Ramakrishna Math Trust Pri st 2 J U L Y 2 0 1 5 T h e V e d a n t a K e s a r i ~ Mylapore, ~ from No.31, Ramakrishna Math Road, Chennai - 4 and Printed at Sri Ramakrishna Printing Press, No.31 Ramakrishna Math Road, Mylapore, Chennai - 4. Ph: 044 - 24621110

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VOL. 102, No. 7 ISSN 0042-2983 A CULTURAL AND SPIRITUAL MONTHLY OF THE RAMAKRISHNA ORDER

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

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

CONTENTS JULY 2015

Gita Verse for Reflection

245

Editorial The Story of Desire

246

Articles Learning to Contribute: An Approach to Karma Yoga V Srinivas Balaram Mandir and Swami Brahmananda Hiranmoy Mukherjee Dissolving Boundaries Pravrajika Virajaprana Four Encounters with Surdas N. Krishnaswamy Story God Exists And We Can See Him—Two Short Stories Swami Sudarshanananda

255 260 264 272

267

New Find Unpublished Letters of Swami Saradananda The Order on the March Book Reviews

270 276 279

Feature Simhâvalokanam (How Can We Live a Clean Unworried Life?)

250

Cover Story: Page 6

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The Vedanta Kesari Sri Ramakrishna Math, Mylapore, Chennai 600 004 h (044) 2462 1110 (4 lines) Fax : (044) 2493 4589 Email : thevedantakesari@chennaimath.org Website : www.chennaimath.org TO OUR SUBSCRIBERS

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N Cover Story N Ramakrishna Advaita Ashrama, Kalady, Kerala Well-known as the birthplace of Adi Shankaracharya, Kalady, is a small township on the banks of Periyar river, in the Ernakulam district of Kerala. The place became well known to pilgrims only after its rediscovery and subsequent consecration of a temple for Sri Adi Shankara in 1910. Ramakrishna Advaita Ashrama, situated close to Shankaracharya temple, right on the banks of Periyar river, was started in 1936 and was affiliated to Belur Math in 1941. Besides a high school and a number of educational facilities, the Kalady Ashrama has an aesthetically designed temple of Sri Ramakrishna, consecrated in 1976, with seating capacity for 200. Celebrations of the birthdays of Holy Trio and other saints are conducted besides regular Puja, evening Arati and Ramnam Sankirtan on Ekadashis.

Kalady is well-connected by air, railways and road transport. Cochin International Airport, Nedumbassery, the nearest airport, is 5 km away from Kalady. Angamaly (8 km away), or Aluva (16 km away), are the nearest railway stations.

T HE V EDANTA K ESARI P ATRONS ’ S CHEME We invite our readers to join as patrons of the magazine. They can do so by sending Rs.2000/- or more. Names of the patrons will be announced in the journal under the Patrons' Scheme and they will receive the magazine for 20 years. Please send your contribution to The Manager, The Vedanta Kesari by DD/MO drawn in favour of Sri Ramakrishna Math, Chennai with a note that the enclosed amount is for the Patrons' Scheme. (This scheme is valid in India only).

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

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AWARDEE INSTITUTIONS

J.J. College, Ammapettai Village, Trichy, T.N.- 620 009 Jayaram College, Thuraiyur, Trichy Dist., T.N. - 621 014 M.K. Engineering College, Tiruvallur Dist., T.N. - 601 206 Mahendra Engineering College, Namakkal Dist., T.N. - 637 503 National Engineering College, Tuticorin Dist., T.N. - 628 503 Saraswathi Velu College, Walajah TK., T.N. - 631 102 JB Group of Educational Institutions, Hyderabad - 500 001 Shadan Degree College, Hyderabad - 500 004 To be continued . . .

㼀㼔㼑㻌㼂㼑㼐㼍㼚㼠㼍㻌㻷㼑㼟㼍㼞㼕 VOL. 102, No. 7, JULY 2015 ISSN 0042-2983

E ACH SOUL IS POTENTIALLY DIVINE. T HE GOAL IS TO MANIFEST THE DIVINITY WITHIN. 7

Gita Verse for Reflection Tr. by Swami Tapasyananda

—Bhagavad Gita, 12-10

If you are not capable of practising systematic concentration, then devote yourself whole heartedly to works of service to Me (consisting in external worship and discharge of duties for My sake). Thus working for Me, man can attain to perfection.

B ‘Extreme love to God is Bhakti, and this love is the real immortality, getting which a PDQ EHFRPHV SHUIHFWO\ VDWLV¿HG VRUURZV IRU QR ORVV DQG LV QHYHU MHDORXV NQRZLQJ ZKLFK man becomes mad.’

0\ 0DVWHU >6UL 5DPDNULVKQD@ XVHG WR VD\ µ7KLV ZRUOG LV D KXJH OXQDWLF DV\OXP ZKHUH all men are mad, some after money, some after women, some after name or fame, and D IHZ DIWHU *RG , SUHIHU WR EH PDG DIWHU *RG *RG LV WKH SKLORVRSKHUV¶ VWRQH WKDW WXUQV XV WR JROG LQ DQ LQVWDQW WKH IRUP UHPDLQV EXW WKH QDWXUH LV FKDQJHG²WKH KXPDQ IRUP UHPDLQV EXW QR PRUH FDQ ZH KXUW RU VLQ ¶ µ7KLQNLQJ RI *RG VRPH ZHHS VRPH VLQJ VRPH ODXJK VRPH GDQFH VRPH VD\ ZRQGHUIXO WKLQJV EXW DOO VSHDN RI QRWKLQJ EXW *RG ¶ —Swami Vivekananda, CW, 7.8

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Editorial

The Story of Desire Is ‘desire’ a person whose biography can be written?!

Not really.

But all persons and personalities, without distinction, are a manifestation of the phenomenon of desire. It sounds well, therefore, that one try understanding desire— its birth, growth, dynamics and its ultimate dissolution—through a biographical angle. As if desire were a person. Putting all this in first person? Making the desire speak for itself? Let us see.

Thus Was I Born ‘I’, the desire, was born as soon as the creation began. The Upanishads, the ancient books of Hindus, rightly describe me as the first evolute of the creation itself. The moment the Creator desired, the creation began. So creation and I are identical. We are born together and live together and even ‘die’ or dissolve together. The moment I disappear, the creation too disappears. I am at the root of manifestation called creation.

Ignorance is what I am actually made of. Desire means a lack, a vacuum, a want.

Though I originate from the Whole called God, I am actually ignorance manifest, seeking what I already am. The sense of ‘otherness’ is what generates me. Thus one thinks of oneself as incomplete—that is the trick of ignorance. And it is me who breeds inequality, struggle and strife, growth and decay. All. I am a weird being. People run about me.

They want to be happy by satisfying me but T h e

happiness comes only when I am not present!

The moment me, the desire, is complied, I disappear for the time being and the happiness inherent in man manifests or, as if, oozes out, and man becomes happy. And people think it is desire that makes them happy. Such is my magic! Then, does this mean that there is something other than myself that makes people happy? Yes, and that is the Divine Substance, called by Hindus as Atman or Brahman or God by other religions—that really is the source of all happiness. The happiness derived through senses is only a reflected happiness, just as the moonlight is a reflected light borrowed from sun. Such is the true nature of all forms of happiness.

At a personal level, I am the source of all restlessness and mental activity. I create life, make it go on—creating pain and happiness, success and failure and all the dual experiences of life. I am the cause of all misery, pointed out Buddha the Great One. Desires are infinite, means are limited, say economics thinkers.

They only give a half-baked solution to it: choose desires as per your means to fulfill them. But is fulfilling desires itself the source of happiness?

I am at the root of all actions, physical and mental. Without me, no action can happen. But there are two sides of me—you work through me or work me out.

When you work through me, you actually multiply me. No sooner do you satisfy me, a new form of mine springs up. A man once experimented with it. He imagined that

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suppose he was to die in a month, what all desires would he like to fulfill or experience!

So, he enlisted everything he thought was worth doing—eating a type of ice cream, learning to play violin, visit a famous beach / temple, do scuba diving, see a film, read a long-pending book, and so on. He was resourceful enough, money-wise and timewise, and could fulfill most of his desire. But as soon as the list neared completion, a fresh set of desires began to bubble up! He was working through his desires.

My other compliance is when people work me out, through experiencing the results of happiness and unhappiness that come out of it. Sri Ramakrishna once demonstrated this method thus. He narrated:1 Once I had the desire to put on a gold-embroidered robe, wear a ring on my finger, and smoke a hubble-bubble with a long pipe. Mathur Babu procured all these things for me. I wore the gold-embroidered robe and said to myself after a while, ‘Mind! This is what is called a goldembroidered robe.’ Then I took it off and threw it away. I couldn’t stand the robe any more. Again I said to myself, ‘Mind! This is called a shawl, and this a ring, and this, smoking a hubblebubble with a long pipe.’ I threw those things away once for all, and the desire to enjoy them never arose in my mind again.

That marks the difference between ordinary mortals and men of Sri Ramakrishna’s stature. Sri Ramakrishna intensified the experience which I bring, see through the reality of false joy promised by me and come out of the network of seeking-fulfilmentfrustration-seeking—chasing after happiness and joy. Others take a long time to understand this obvious truth. Rightly did Swami Vivekananda describe it:2 All the great prophets, saints, and seers of the world—what did they do? In one span of life T h e

they lived the whole life of humanity, traversed the whole length of time that it takes ordinary humanity to come to perfection. In one life they perfect themselves; they have no thought for anything else, never live a moment for any other idea, and thus the way is shortened for them. This is what is meant by concentration, intensifying the power of assimilation, thus shortening the time.

Spirituality or spiritual disciplines is the science of making this process of shortening the span of experience. It is not easy and there are many slips and falls on the way. It is like the game of football. Of course, there are many requirements such as determination, stamina, and sincerity and so on. But while you do many good shots, many self-goals too are part of the game! Without a sportsman’s spirit, you cannot play this game.

My Roots and Workings Wherein is my root? As said, in ignorance which is a kind of mist created about the true nature of reality. This mist called Avidya or Maya manifests first as sense of ‘I’. ‘I’ is not just a personal pronoun. It is a binding link that creates boundaries, limitations and is the source of all violence, bias, hatred and frustration. Remove the ‘I’, and me the desire too will disappear!

At the mental level, I begin my operation in the following ways: I first create a sense of lack in the mind and that gives birth to a sense of seeking. Men seek and yearn for happiness in life through various objects, possessions and experiences and that happens through me. I begin my work through fascinating the mind through knitting a rosy dream of beauty and worthiness. The mind begins to feel that something, an object, person, place, experience and so on is very wonderful and worthy of having. It is discovering endless

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‘good qualities’ in that something—usefulness, beauty, attraction and so on. Unless one thus gets fascinated by something, I can not operate.

This infatuation leads to a person developing a deep attachment towards that object. He or she feels that life is not worth its name and one must, must have it. This hankering leads to all the hardships people undergo to fulfill their desires. If ‘I’ get fulfilled, i.e., if what they desire becomes a reality, it feeds me further. I become well-nourished and smile at their folly.

If someone thinks that he can quench the fire of desire by fulfilling it, he only adds more fuel to it. You cannot quench me. I am an unending force; only by an intelligent and introspective handling of me can one free oneself from me.

Suppose I get fulfilled, I become greed.

When I am not fulfilled, I become anger. Yes, it is me that becomes greed and anger. Greed is born by satisfying me (the ‘have-more’ illusion) and anger is born when my force of flow is obstructed. A free flowing desire, without moral boundaries is dangerous and destructive. An obstructed desire bursts into flames of anger, hatred and bitterness. Anger leads to loss of wisdom and one gets into a very precarious and difficult situation in life.

I multiply at unremitting pace. You fulfil some of me, and lo, thousand more will be ready, craving for fulfilment. I am like the legendary demon Raktabija mentioned in the Devi Mahatmya. The special trait of this demon is its capacity to be reborn through even a small drop of blood that might fall from its body. Its Rakta, blood, is itself the Bija, the seed through which it is born. As in Devi Mahatmya, only Divine Mother, a power much stronger than me, can cleanse one of all the drops oozing out from its body. Call this power Viveka, the power of discernment (followed T h e

by detachment or Vairagya), or the grace of Divine Mother or anything, this alone can put an end to my power of self-sustenance.

There are two types of desires, largely speaking: good and bad. Good ones are those that finally free one from all desires and the bad ones are those that bind men more and more. A good desire is also a desire but as it leads to God, it is spiritually helpful.

What differentiates a thought or a passing idea from me? Are all ideas desires?

The main difference between me and a passing idea is the power of resolution attached. Called Sankalpa in Sanskrit, the power of resolution is the adhesive that converts an idea into a strong desire. Stronger the sankalpa, the more passionate I am. Thoughts are like clouds passing through the sky of mind. Only a few clouds rain, depending on the conditions that lead to precipitation, wind and so on. In the same way, it is the power of resolution which turns an idea into a desire.

Journeying Back To the Source What do people do all their lives? Fulfil me. Everyone works all his or her life to fulfil me, some form of me. ‘I want this, I want that, I want, want, want . . .’ that is what life is all about. Man travels from one desire to another desire and thus goes on life.

Not that ‘death’ brings an end to my working. I keep travelling from birth to birth.

Death means only cessation of physical body, but the mental body where I reside does not die with death. It travels to new body and new circumstances where I can be fulfilled. All the unfulfilled desires need to be fulfilled. That is why man takes birth after birth. Until he discovers his real nature which is Whole, not a fragmented me, and sees through my game, he has to be born again and again. To see through the game means to attain Mukti.

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Nor does even ageing decrease my intensity. I am called mahashana, the great glutton. I have unlimited hunger. No amount of objects, persons, experiences of all types can ever satisfy me. A Sanskrit verse says that ageing only weakens the body, not desire. That is my power!

Senses, mind and intellect—these are the three places where I reside in the human personality. Senses hanker after their objects of enjoyment—eyes want beauty, ears want pleasing sound, tongue wants taste, nose wants smell and touch wants softness. Senses are my first vehicles. Then comes mind, the seat of emotion, where I reside. People become emotional about fulfilling me. If for some reason, I do not get fulfilled, people become emotional. ‘How painful, how miserable life is’ they say, and then complain, compare and suffer all their lives. My residence gets a firm and permanent place when I enter intellect.

Man then justifies me. He argues in my favour.

He debates that without me life cannot be lived. I, the desire, become the sole purpose of life. That is dangerous but that is what it is.

Swami Vivekananda’s insightful words come to mind:3 If one thing is obvious to me it is this that desires bring all misery; it is the state of the beggar, who is always begging for something, and unable to see anything without the wish to possess it, is always longing, longing for more. If the power to satisfy our desire is increasing in arithmetical progression, the power of desire is increased in geometrical progression. The sum total of happiness and misery in this world is at least the same throughout. If a wave rises in the ocean it makes a hollow somewhere. If happiness comes to one man, unhappiness comes to another or,

perhaps, to some animal. Men are increasing in numbers and some animals are decreasing; we are killing them off, and taking their land; we are taking all means of sustenance from them. How can we say, then, that happiness is increasing?

The strong race eats up the weaker, but do you think that the strong race will be very happy?

No; they will begin to kill each other. I do not see on practical grounds how this world can become a heaven. Facts are against it.

If this is the situation, what is the way?

Turn back to the source. I am born from God and now if you wish to transcend me, overcome the resultant sorrow and misery that comes along with me, go back to the Source.

How? First, cut down all explicitly harmful forms of me to harm others and things which make you slave to senses. Second, do not justify me—in other words, vacate me from the seat of intellect. This will give rise to deep faith and respect for the truth beyond the senses, ego and me—i.e. God. There are two other chief ways to get rid of me: use your pure will and deny me, that is the path of analysis and strong will. Or take up the path of connecting me with God, the Infinite Reality from where I am born, called devotion. It is much slower but very effective.

Once you are freed from me, what happens to life? Life goes on—on a different note. With my disappearance, my twin self, the lower self, too melts away. Me and my lower are Siamese twins. If my lower self, the ego, vanishes, universal love and compassion, unselfishness and goodness, and all those difficult-to-attain values shine forth. You get released from the cycle of birth and death and pass into eternity and unending joy.

That is my story—in short.

References 1. Gospel, p.113 T h e

2. CW, 1: 157

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Simhâvalokanam

From the Archives of THE VEDANTA KESARI (March, 1964-65, p. 536-544)

How Can We Live a Clean Unworried Life?

SWAMI BUDHANANDA

(Continued from the previous issue...)

VII

Now, we come to the more serious issue of our worries of the present. Though it has been said that only 10% of our worries centre round our present, yet they have a most menacing effect on our peace of mind and on our prospects of all-rounded selfimprovement.

The causes of our present worries are many and various. They are never the same in all details with two persons, though these two persons may be husband and wife.

But all the innumerable causes of worries of mankind can be reduced to a handful of basic causes such as these: Under all circumstances, in the case of every single person, worries are caused by an unclean conscience.

(1) Non-clarity of conscience arises from our failure to live according to the commandments of true religion, (2) from our failure to fulfil our duties and obligations, (3) from our failure to successfully battle in life, (4) from our failure to discover an increasing purpose in life, (5) from our failure to grow inwardly towards self-fulfilment.

Worries are also caused by: (I) False fear, false expectations and false imagination, (la) by competitive over-ambition, (lb) by cultivated attachment, (II) by temptation of life, (III) by foolish anxiety to please all people in the world, (IV) by over-anxiety to preserve self-interest above everything else, (V) by idle curiosity in others’ affairs, (VI) by the proneness to find fault with others.

If these causes are counteracted by suitable measures, worries issuing out of them will naturally be removed. To live a clean unworried life we have to do certain positive things in life.

The most important thing is to keep our conscience always clean. There is a book named Philokalia, which is an important collection of writings of the fathers of the Eastern Church dating from the fourth to the fourteenth century. In that book St. Simon the New Theologian has something important to say as to how one can keep his conscience clean.

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He says, ‘It is impossible to have a clear conscience without obedience.’ Obedience to what? Obedience to the commandments of God. Every religion has its basic commandments. Whatever may be our religion, to have a clear conscience we must live in obedience to the commandments of our religion. In fact, those commandments were intended for lifting the worries of life. St. Simon says: ‘You must keep your conscience clean in three respects: in relation to God, in relation to your spiritual father, and in relation to other men, as well as the things and objects of the world.’2 Proceeding to explain further as to how we shall keep our conscience clear in these three respects, he says that: (a) In relation to God we must keep our conscience clear by permitting ourselves no action which to our knowledge, is distasteful or unpleasing to God. (b) In relation to our spiritual father we must keep our conscience clear by doing what he has asked us to do, and refraining from doing what he has forbidden us to do, and by being guided by his wisdom. (c) In relation to other people we must keep our conscience clear by refraining from doing to them anything which we ourselves dislike or hate being done to us.

In relation to other things of the world, we should keep our conscience clear by using them rightly. He means such things as food, drink and clothes etc.

2. Worries are bound to arise if we fail to fulfil our duties and obligations. Therefore we must cultivate a proper sense of duty. And as family man we must discharge fully our duties to our family; as a member of society to our society; and as a human being to humanity.

Confucius was once asked about the criterion of a gentleman. And he said, ‘A gentleman has no worry and no fear.’

‘Does having no worry and no fear then constitute a gentleman? ‘he was then asked.

And Confucius replied: ‘If he looks within himself and is sure that he has done right, what does he have to fear or worry about?’3 ‘Do your best and leave the rest,’ is one of the finest practical maxims of life.

If you have really done your very best, in regard to anything, you have no reason for worry in regard to that thing. But we must be sure that we have done our very best. The secret of composure and restfulness in life is in doing one’s very best in every situation, big or small, and in leaving the rest. This in fact is also the secret of Karma-yoga.

Worries also arise often in life—and it is common experience with many of us—from exaggerated notion about one’s duties and obligations. Therefore we must keep our sense of duty and obligation in the proper frame of reference in the light of the teaching of the scriptures.

3. Worries arise from our failure to successfully battle in life. Grinding poverty and T h e

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over much wealth both cause worries. The poor must work hard to remove their poverty.

Through self-application, cultivation of good habits and living within the means, the poor man can gradually change his lot. As St. Thomas A. Kempis says in the ‘Imitation of Christ’: ‘Do not wish to enjoy immediately what many others have only won after much sorrow and struggle.’

A Sanskrit saying has it that the poor man who is reluctant to work hard and the rich man who is not prepared to share his wealth with the less fortunate could not deserve any sympathy in their worries and miseries. They can very well get themselves drowned in the sea with lode-stone tied around their neck.

The poor man who wants to get rid of his worries should dispose himself not to empty complaint, but to patience and endurance and hard work. The rich man who wants to get rid of his worries should dispose himself not to self-willed dissipation, but to discreet generosity and dedicated service to fellow human beings.

4. Success in life brings in, with the thoughtful person, a new kind of worry. He asks himself: ‘So what?’ I have earned money, raised a family, made a position in society, so what? Where do all these lead to? He discovers that inside every success an emptiness grins forth like some blinking traffic light: ‘so what?’ ‘so what?’ And he is worried without knowing the reason for it. The reason in his case, however, is the failure to discover an increasing purpose at different stages in life.

Secular success is needed. But man has higher needs too. He is fundamentally a spiritual being. If we fail to grow spiritually as we advance in age, our old age tends to become progressively dreary, whatever may be the comforts in life.

Only by inwardly growing toward self-fulfilment through regular spiritual practices, can we get rid of this type of worry. There is no other cure for this. Those who seek to avoid dreariness of advancing age, should not waste a day to secure spiritual guidance suitable for them. The younger you catch yourself for the life of the spirit, the greater will be your gain.

5. What you call unreal may not be something absolutely non-existent. In the dreaming state a man’s dreams are very real, though they are not real for any other person. They are not real even for the same person’s waking state. Therefore if a man is found to be in terrible suffering in his dream, then he should be helped to wake up.

A considerable bulk of our worries issue out of absolutely false fears, vain expectations and wrong imaginations. And they create for us real issues of suffering. At the root of all these sufferings, which sometimes lead even to heart-break, is only our own mental powers used in a wrong way.

It is possible that some people may suffer from such worries for a pretty long time without even knowing that all troubles were absolutely baseless. Perhaps such a sufferer can be helped by a friend with some difficulty. Because, normally such sufferers are very T h e

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self- righteous in regard to their worries. Here the question is precisely to break the dream of the person. And then all his worries will be over.

There may be a case also in which the person has somehow come to think that these worries might very well be imaginary. But yet he cannot stop worrying. Here one will have to fight out one’s own inner battle. And if he follows the means taught in the Philokalia he has a fair chance of succeeding. As the Philokalia (page 234) points out, he ‘should annihilate chaotic imagination by well-ordered imagination and thus deal a mortal blow to the enemy with his own weapon, like Daniel and Goliath’.

Swami Virajananda, one of the late spiritual leaders of the Ramakrishna Order gives this very helpful advice in his book, Towards the Goal Supreme. He says: Whenever you feel weak and dejected in mind, repeat this verse: ‘I am verily divine, and nothing else than divine. I am Brahman Itself. No misery can ever touch me. I am in essence Existence, Knowledge, Bliss Absolute. I am eternally free by nature. Om Tat Sat Om.’ To repeat this verse with an understanding of its meaning during the spell of our dejection will be fighting the chaotic imagination by a well ordered imagination based on ultimate spiritual fact of life.

6. Those who are over-ambitious cannot be helped out of their worries until they have suffered from the pangs of failure. When one learns that all men are not called upon to do all things and that everyone has to function within a frame of limitations, then alone one begins to get rid of worries born of competitive over-ambition.

7. Some of us cultivate attachments deliberately in order to be happy. But that is just the thing which will make you worry and unhappy. This lesson is not learnt easily, that without practising detachment, we can never lay the axe to the roots of our worries. Practice of detachment is a never failing weapon against many worries of life. Says St. Thomas A. Kempis: ‘. . . take great care to ensure that in every place, action and outward occupation you remain inwardly free and your master . . . Stand firm in all circumstances.’

8. Temptations of life cause considerable worries, specially to those who are spiritual aspirants. Temptations have an objective reality and a subjective appeal. You cannot destroy temptations existing in the world. But you can so spiritually strengthen yourself that external temptations will not be able to affect you. In fact it is said by mystics that God uses temptations in order to prove the mettle of his devotee. Well, that is said in regard to highly advanced souls. For beginners the advice is not, to court temptations, but to stay away and awake, to practise discrimination and prayer. Many mystics have borne testimony that repetition of the name of the Lord lashes out the appeal of temptations to the mind.

9. Those who are anxious to please all people in the world, will not easily see the end of their worries. This anxiety is not born out of real goodness but of a veiled egotism. You long to be praised universally, therefore you seek to please all. By constantly pining to know T h e

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what other people think about you, you can very well become a mental patient.

First, we must know that it is impossible and unnecessary to try to please everyone.

There is a significant Sanskrit saying: ‘ He (God) being pleased, the universe is pleased.’

Our anxiety should be to conduct ourselves in such a way as would be pleasing to God, keep our own conscience free, do our best and leave the rest.

10. Selfishness and worries always go together. To get rid of worries one must give up selfishness. Swami Vivekananda says, ‘that which is selfish is immoral, that which is unselfish is moral.’ He further says, ‘Unselfishness is more paying, only people have not the patience to practise it.’ There is no greater curse than the habit of constantly thinking of oneself. We can get rid of it by beginning to think of others. From contraction of heart many worries arise.

Expansion of heart is the remedy to those worries.

11. Finally, those who seek to get rid of all avoidable worries must not cultivate idle curiosity in others’ affairs, and should not make it a habit of finding fault with others.

Through the channel of such habits we become infected by the blemishes we seek to find in others. And from such blemishes arise many worries; therefore formation of these two habits should be studiously eschewed.

To sum up the remedies of worries centering round our present: (1) Let us keep our conscience clean. (2) Let us do our best and leave the rest. These two measures will take care of everything we have discussed.

VIII

We all understand what an insufferable situation we shall be in if we were prevented from throwing out garbage from our homes for a week.

But many of us do not even think what happens to us if we do not throw out the garbage from within our minds. Many of us do not know the technique of disposing of the mental garbage, the result of accumulation of which is increasing mental maladies.

All our worries are rooted in the impurities of our own minds. In the ultimate analysis without removing the impurities of our minds we cannot get rid of worries. Therefore we must launch a vigorous attack on these impurities through proper methods.

Prayer, repetition of the Lord’s name, and meditation practised regularly, destroy these impurities of the mind, and the resultant worries too.

A man of spiritual illumination alone is free of all worries for all times. He alone knows what is true love, true happiness and true peace. Knowing this for certain let us intelligently and diligently do for ourselves what is really good for us.

(Concluded.)

References 2. Philokalia, page 156.

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3. Wisdom of China and India, by Lin Yutang, page 834.

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Article

Learning to Contribute An Approach to Karma Yoga V SRINIVAS

that a higher ideal exists! We think living a Karma Yoga and ‘We’ self-centred life is a natural choice, nay, the Karma Yoga means attaining spiritual ultimate choice for we ‘ordinary people’. illumination by doing unselfish work. This It is in this context that the ideal of is the highest ideal for work. However, most contribution, as envisaged in the life and of us, who are struggling to break free from teachings of Swami Vivekananda, gives us the iron chains of selfishness, find this ideal hope and energy to act positively. Here is an very high, perhaps unattainable, from our ideal which all of us can practice. current level of being where we are attached to many things. We seem to be interested in The Contribution Ideal higher things but our circumstances and state The contribution ideal is the intermediate of being does not always encourage us to strive stage between a life of self-centredness for them. So, the point is what to do in such a and a life of unselfishness. It may be called situation? ‘enlightened self-interest’. The following Let us ask ourselves: do we struggle diagram depicts it thus: manfully towards this high, seemingly unattainable ideal with little or no The Contribution Ideal hope of attaining that high state of —a significant milestone in the journey to unselfishness unselfishness? Or do we give up all hope, and turn instead towards Unselfish work accepting our current state of leading (Karma Yoga Ideal) a largely moral but essentially selfTransformational centred life focused on personal welfare and the welfare of one’s Enlightened Self-interest family? Whichever of these two we (Contribution Ideal) choose, we are faced with certain issues.

Self-Centredness Looking around us, we live (Transactional Ideal) in India, a country whose heartbeat is religion. We find that most In other words, the contribution ideal individuals have chosen the second of the two gives us energy and enthusiasm to live in a alternatives above, and, one might even say, state higher than utter self-centredness and lived li d iin that state long enough to even forget The author is the CEO of Illumine Knowledge Resources, a Mumbai based Knowledge Consulting company and a longstanding devotee.

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prepare ourselves for the higher ideal of pure with the contribution ideal and the lower unselfish work. It helps us discover a link transaction ideal of life. Let us put this in the between our present state and the highest state form of a chart: and thus motivates us to Transactional Contribution Ideal Karma practice it. Instead of living Ideal (Intermediate) Yoga Ideal trapped in a self-centred, (Lowest) (Highest) often meaningless and purEnlightened SelfUnselfishness poseless existence, we now Motive for work Selfishness (good of self) interest (good of (good of the have an opportunity to self, organization/ other) make a difference, live more community and meaningfully, and lead a society) purposeful existence. And, as a bonus, we also prepare Process through Ethical works Positive Good works ourselves for an even higher which work is contribution to a life described by the Karma done purpose Yoga Ideal.

How does the contri- The outcomes Attaining Attain both inner Attaining bution ideal prepare us for we seek personal development & Freedom the higher state of unselfish rewards and external success work? success In order to appreciate Journey of Journey of inner Journey of the contribution ideal from The frame or fulfilment & spiritual the viewpoint of Karma personal vision acquisition welfare of society evolution Yoga, let us go back to which sustains (Citizenship) Swami Vivekananda’s defi- the work nition of Karma Yoga.

As this chart indicates, the contribution Swamiji describes Karma Yoga as a system ideal is a clearly valid and distinct ideal of ethics and religion intended to attain from the transactional ideal and the highest freedom through unselfishness and by good 1 Karma Yoga Ideal. It is also obvious from works. the chart that this ideal is in itself valuable This definition of Karma Yoga Ideal and inspiring for individuals at the level of covers four key aspects of work transactional thinking and gives them courage a. The motive for work is unselfishness. and inspiration to lift themselves from their b. The process through which work is current state to a new level of thought and done is good works. action, that makes them more fit and capable of c. The outcome we seek is spiritual embarking upon the highest path in the world freedom. or work. d. The frame or personal vision that If the ideal of contribution is perceived as sustains the work is the journey of spiritual a valid intermediate stage in our journey to the evolution. highest Karma Yoga, we must also ask how do This four-fold definition is a useful we realize the ideal of contribution? framework to compare the Karma Yoga ideal T h e

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The simplest and most direct method is ‘to work in order to meet an expanded goal or a purpose’. It means that we concern ourselves not only with what we do and how we do it, but also with why we do what we do. Keeping this simple definition in mind, let us explore the journey to becoming a contributor.

Quality of Purpose

Evolutionary Purposes Expressive Purposes

First Step—from Activity to Purpose Material Purposes The first step in the journey (i) Is it to ‘have’, i.e., is to gain more material is to shift the organizing principle and other forms of possessions? This we may call a of our work from ‘activity or ritual ‘material purpose’. focus’ to purpose focus. When we (ii) Is it to ‘do’? For example our purpose is to do are activity or ritual or process focused we are occupied with some creative activity or produce some creative output activity for its own sake. We are for common good. This we could call an ‘expressive purpose’ quite mechanical and focused on (iii) Is it to ‘be’? i.e. our purpose is to reach a new only external, visible gains. But higher or different state of being that gives us more when we begin asking the question ‘what is the purpose behind this strength, peace, joy, knowledge, etc. This we would call an ‘evolutionary purpose’. activity’, then we become far more result-oriented and capable of delivering results. This means that whatSecond Step—Enhancing Quality of Purpose ever our purpose is—whether it is doing Thus, when we take the second step well in an exam, or earning money, or towards becoming a contributor, we begin to finding peace of mind—we are more likely focus on our evolutionary purpose and ensure to accomplish it well if we are aware of the that our material and expressive purposes purpose. support or enable our evolutionary purpose.

This is the first step towards contribution This is different from just being a consumer because we learn to become effective and of things and situations. It means being a result oriented in whatever we do. As we contributor to whatever we do and find become more effective, pursuing our worldly, ourselves in. individual purposes we are bound, sooner or As a corollary to it, we may add that later, to come to the question ‘Why?’ Why do any individual who believes that his or her we work? Why do we seek what we seek? It is material purpose or expressive purposes are then that we question the quality or depth of more important than his or her evolutionary the purposes we hold. purpose will find it difficult to make the This questioning is understood with the ‘sacrifices’ necessary for any meaningful help of the following model: contribution.

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Third Step - Creating Proactive Zones of that the larger organizational environment in Purpose which we work is not very congenial but that The search for evolutionary purpose sets does not stop us from focusing on improving the stage for the third step in our journey. the immediate team environment around At this stage, we ask a new question: Is us. our purpose or goal to merely respond or cope Thus to contribute means to define for with life as it presents itself? Were it be so, ourselves the space or an environment where then our whole goal would be to try to retain we can make a difference in the overall state or cling on to our ‘higher’ or ‘evolutionary of affairs and then act proactively within that purposes’ in the midst of a complex and space. challenging environment.

This is a big leap forward from the state This leads to further query: Can we shift of mediocre accomplishments to bringing our purpose of life to creating or working excellence in life. Then, instead of doing things towards a new state of affairs around us which in a slipshod way we do them with greater not only enables us to live better but also commitment and dedication. enables all others in the same environment Contribution thus involves a mix of to live better? By environment we mean heroic action and forbearance by applying our our own immediate family environment, judgment wisely. One should be willing to our social environment, Scope of Purpose our cultural environ(correlating to the final step of the journey to be a contributor) ment, physical environThis becomes clearer when we take the help of a simple ment around us, our model which Swami Ranganathananda provides us: 2 workplace environment, etc.

Thus, to contribute, now means, to take responsibility for the betterment of the Related to the question ‘who am I’ environment around us. While we still have not reached the ideal of Related to the question ‘what I do’ Karma Yoga—that of perfect unselfishness— Thus, a purpose centred in function (i.e. what I do), translates we have started our itself into one of many forms of ‘functional excellence’. for journey of lifting ourexample, excellence in a craft or mode of expression like dance, selves from gross selart, etc., excellence in the form, excellence in the products I create, fishness to a refined technical expertise, etc. level of living.

On the other hand, a purpose centred in being (who am I) In this approach, translates itself in one of many forms of ‘being excellence’, i.e., we can pick and excellence in character, excellence in conduct, excellence in interchoose our battles—for human relationships, excellence in the way we respond to life, etc. example, we may find T h e

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take some ‘risks’ and use one’s discretion in a given situation to do things in a better way. That is how ‘contribution’ becomes possible.

As we begin to contribute to the environment, we begin seeking sustainability of impact.

Stage Point of Transformation

Key Shift in Thinking

Impact

I

Organize activity around purpose

From Activity Focus to Purpose Focus

Improved effectiveness in whatever we do

II

Seeking deeper meaning purpose

From Acquisitional Purpose to Evolutionary Purpose

Creates the ‘intention’ or will to contribute

Final Step—Creating Awakens the From Coping III Shifting from Sustainable Contribution heroic spirit to Proactive reactive purpose This leads us to the fourth within Contribution to proactive and final step in our journey to purpose becoming a contributor.

Results in IV Widens the From Any contributor has susthe search scope of purpose Functional level tainable impact only when it for solutions Contribution to solves more than material or that make a Function+Being social need. It must also serve a sustainable level more fundamental human need difference to the Contribution human condition like empowering individuals or enabling them to find deeper fulfilment in life.

Sustainable contribution takes place only from an activity centred life to a purposive when we are able to integrate function-level life aimed at developing total human excellexcellence with being-level excellence. Hence, ence. contributors seek not only excellence in terms As we reach a stage when we are truly of professional or activity excellence, but in contributing—both to other human beings and terms of character and inter-human excellence, to our own evolution—we become ready, as it and in terms of making an impact at both were, to begin the attempt on the sublime peak levels in the lives of those who they serve. of unselfish action as presented by Karma Yoga.

We can now see our transformation Conclusion from a worldly life to a spiritual life, not as These four stages in the journey of a quantum jump but as a gentler ‘ladder of becoming a contributor are summarized in the evolution’—from a transaction ideal to the following table: contribution ideal, and then finally to the This roadmap provides us a set of mileKarma Yoga Ideal. stones one should look for as we journey That is the spirit of contributor ideal.

References 1.

The Complete Works of Swami Vivekananda, Volume 1, Karma Yoga, Chapter VIII, The Ideal of Karma Yoga, p. 111. Mayavati Memorial Edition, Advaita Ashrama.

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2

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Eternal Values for a Changing Society, Volumes I-IV, by Swami Ranganathananda, published by Bharatiya Vidya Bhavan, Bombay (1993)

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Balaram Mandir and Swami Brahmananda HIRANMOY MUKHERJEE

(Continued from the previous issue . . . ) Swami Brahmananda in Balaram Mandir The history of Balaram Mandir will remain incomplete unless we recount its association with Swami Brahmananda (known in his pre-monastic days as Rakhal and later as Maharaj or Raja Maharaj). The following chronicle of this deep and sacred connection will give us some glimpse of it.

Rakhal’s first visit to Balaram Babu’s house was on 11th March, 1882. It was the day of Dol Yatra—the festival of colours dedicated to Sri Krishna. Rakhal accompanied the Master, Sri Ramakrishna, along with Ram Babu, Manomohan, Nityagopal and other devotees. ‘M’ also came as bidden by the Master. The devotees and the Master sang and danced in a state of divine fervour. Several of them were in an ecstatic mood. Rakhal lay on the floor with ecstasy, completely unconscious of the world. The Master put his hand on Rakhal’s chest and said, ‘Peace. Be quiet.’ This was Rakhal’s first experience of ecstasy. When the music or singing of Kirtan was over, the devotees sat down for their meal. Balaram Babu stood there humbly, like a servant.

Nobody would have taken him for the master of the house.4 On November 15, 1882 the Master accompanied by Rakhal and several other devotees came to Kolkata in a carriage

and picked up ‘M’ at school where he was teaching. Then they all set out for the Maidan

Swami Brahmananda

to see Wilson Circus. They saw various feats including one in which an English woman was riding on a horse around a circular track having iron rings at intervals. The rider was to jump through the rings whenever the horse approached one—the woman never missed the horse or lost her balance. The Master praised

A retired government official, the author is an active volunteer of Ramakrishna Math, Nagpur, Maharashtra.

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her expertise and remarked that she must have practiced the feat for a long time. He compared this feat with that of the life of a householder who has to pass through many difficulties in this world and concluded that constant spiritual practice is essential for living in an appropriate way in this world.

From Maidan they reached Balaram Babu’s house. Gradually other devotees collected and the Master started his spiritual talk. Speaking about householders entangled in worldliness he said, ‘They are like silk worm who can come out of their cocoon of their worldly life if they wanted—but they do not even make an effort to come out of it and perish within it like silk worms.’ Later they had spiritual songs.5 Again, Rakhal visited Balaram Babu’s house along with the Master, Narendra, Bhavanath, ‘M’ and others on April 7, 1883.

Balaram had invited the young devotees for lunch at the bidding of the Master—the Master had told Balaram once, ‘Feed them now and then; that will confer on you the merit of feeding holy men.’ The Master looked at his young disciples—untouched by ‘lust and gold’—as veritable embodiments of God.6 Rakhal again visited Balaram’s house on June 2, 1883. Thereafter, some time the Master went into an ecstatic mood and told the Divine Mother: ‘Mother, once I asked Thee to give me a companion just like myself. Is that why Thou hast given me Rakhal?’7 Once Rakhal became sick and was sent to Kolkata, sometime in the month of August, 1884, to live in the house of Balaram Babu. The Master wanted Balaram to take special care of Rakhal and told him: ‘Boys like Naren and Rakhal are born for a divine mission. To serve them is to serve God.’ Balaram felt very happy to serve his Master’s spiritual child. But the climate of Kolkata did not agree with Rakhal T h e

and so with the permission of the Master, Balaram Babu took him to Vrindavan in the month of August, 1884 for a change of air.

At first Rakhal felt better and found Vrindavan inspiring and wrote highly of it to ‘M’. But after sometime again he fell ill seriously. The Master became worried on getting the news as he was apprehensive that at Vrindavan Rakhal may be reminded of his past life as a playmate of Sri Krishna and one of the shepherd boys of Vrindavan— and decide to give up his body there. In his own words: ‘I prayed fervently to the Divine Mother and She assured me that I had no cause for anxiety.’ In due course, Rakhal made significant improvement in his health and returned to Dakshineshwar.8 Spiritual Progress of Various Disciples Once a devotee asked Sri Ramakrishna about the spiritual progress of his disciples. Sri Ramakrishna was sitting in the Panchavati in the Dakshineswar temple. He drew a line on the ground and said, ‘This is this one’s state (pointing to himself).’ Then He drew another line, a bit smaller than the first and said, ‘This is Narendra’s state.’ In this way, He drew many lines, drawing them progressively smaller and showed which line indicated whose progress—Baburam’s, Tarak’s, Latu’s, Sharat’s, Shashi’s and so on. But he did not draw a line for Maharaj. The devotee asked, ‘What about Rakhal?’ Sri Thakur smiled and drew a line which was longer than all the rest, including the first one. He said, ’This is Rakhal’s.’ In later years, this devotee narrated it to the Holy Mother. Hearing this, Holy Mother commented, ‘But of course! Rakhal is his son.’

Swamiji used to say, ‘In spirituality, Rakhal is the greatest amongst us.’ They

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alone know what they meant; how are we to understand?9 One characteristic of all illumined souls, all great ones who have reached union with God, is that they are full of joy and fun. Rakhal Maharaj too was full of fun and joy. This joy would find expression on the one hand through fun, jokes and pranks, and on the other hand, through his deep spirituality. Like Sri Ramakrishna, his mind too would soar into high spiritual realms and he would bring the mind down to the normal plane through these pranks and jokes. Wherever Maharaj went, there was a constant air of festivity. We will get a glimpse of these both aspects—joy and spiritual progress—through the instances cited in the following part of the article.

Raja Maharaj’s Childlike Nature Whenever Swami Brahmananda stayed at Balaram Mandir, there used to be devotional singing every morning in his room.

Mahamaya, the daughter of Sri Ramakrishna Bose (Balaram’s son), recalled, Swami Brahmananda used to ask all of us to come and listen to the devotional singing. My Mother used to come, as did my auntie if she was visiting us at the time. The monks would sing devotional songs such as ‘Meditate on Brahman endowed with incomparable glory’.

Swami Brahmananda would sit on the small couch in his room with eyes closed, listening intently to the singing. He would make a fist with his left hand, and maintain the beat by striking his fist with the forefinger and middle finger of his right hand. We would gaze at his peaceful face and listen to the beautiful music.10

During his initial days as the President of the Ramakrishna Order, Swami Brahmananda had for some time not been accepting new disciples. On learning this, Holy Mother had commented, ‘What is Rakhal doing? Does he T h e

not initiate devotees?’ Sometime after this, in 1916, Maharaj went to Minerva theatre in Kolkata to see a play about ‘Ramanuj’, the great saint-philosopher from South India, the Acharya of qualified-monistic school of Vedanta (vishishtadvaita). The play was authored by his disciple Aparesh Mukhopadhyay.

On seeing the scene in which Ramanuj was shown initiating devotees without distinction, Maharaj was deeply moved and began shedding tears profusely. It is said that shortly after the two incidents Maharaj became liberal about initiating devotees. He also persuaded the playwright to include Ramnam Kirtan, as sung in Ramakrishna Math, in the play and deputed Swami Ambikananda for training the singers.11 Once the daughter of a professor of Oxford University came to Belur Math to see Swami Brahmananda. She was told that Maharaj was at that time in Balaram Mandir.

Observing her earnest desire to meet Maharaj, Swami Shivananda, a direct disciple of Sri Ramakrishna, took her to Balaram Mandir. She was very much pleased on meeting Maharaj and wrote about her experience to Sister Devamata: Oh sister, it was far more wonderful than I had hoped. Only five minutes but he said something wonderful to me and so encouraging and he took my hand in his two hands and something definite happened. I went out of that room twenty years younger, full of hope to struggle on and with a new faith that it was all true. It was a wonderful day for me. I have felt so much more content and peaceful ever since and so full of gratitude to him and to them all for helping it to happen.

On her way to Ceylon, she met Swami Akhilananda, a disciple of Swami Brahmananda, and related her experience to him. She

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mentioned that she had an exalted spiritual realization which completely removed her troubles and gave her positive joy and peace.

Her whole life was transformed.12 While at Balaram’s place, Swami Brahmananda continued a life of inner joy and innocent pranks. For instance, Yogin Ma, a close companion of Holy Mother, was an expert in cooking and was fond of feeding Swami Brahmananda. Whenever he used to stay at Balaram Mandir, Yogin Ma would come and see him almost every afternoon and though elder to him would take dust of his feet. Seeing her he would become very happy and would cheerfully ask, ‘Yogin Ma, what food you have brought for me today.’ She would reply, ‘My child, I have brought only a little something for you. Do please eat it.’ She would bring luchis (thin fried cakes of flour), curried potatoes, and chum chums in a large container. Maharaj would partake the same happily like a five year old child.13 The childlike Swami Brahmananda would lose no opportunity to tease Golap Ma, another close companion of Holy Mother.

To give an example, one day Golap Ma was visiting Balaram Mandir to meet Maharaj.

After talking to her, Maharaj asked his attendant to serve Golap Ma with egg sandesh (an egg-shaped sweet—newly introduced in the market). Simple minded Golap Ma was very pleased on eating the same and had a word of praise for it. Afterwards, Swami Brahmananda told her, ‘Golap Ma, you have taken egg today and I find that you are pleased with its taste.’ Coming to know from Maharaj that she had consumed an egg, Golap-Ma became very upset because taking an egg by a widow of a conservative Brahmin family was unthinkable in those days. She returned to Udbodhan and told Holy Mother about it. Mother mildly admonished Golap Ma for her indiscretion. In the meantime a monk from Balaram Mandir reached Udbodhan and appraised Holy Mother about the truth in the matter. Holy Mother started laughing and remarked, ‘Look at the childishness of Rakhal—he is still a child.’ Golap Ma also heaved a sigh a relief on coming to know the true facts.14 Swami Brahmananda’s spiritual stature combined with his childlike nature made all those who came in touch with him admire and respect him.

(To be continued . . . )

References 4.

5.

6.

7.

8.

9.

The Gospel of Sri Ramakrishna, Sri Ramakrishna Math, Chennai, vol.1, p. 93, (henceforth Gospel).

Gospel, 154-55 Ibid, p.198 Ibid, pp. 224-225 Brahmanand-charit (Bengali), Swami Prabhananda, Udbodhan Karyalaya, Kolkata, pp. 48-49 (henceforth Charit) Swami Brahmananda As We Saw Him, edited by Swami Atmashraddhananda, Sri Ramakrishna

Math, Chennai, p. 172 (henceforth, As we saw Him).

10. Reminiscences of Swami Brahmananda, Brahmachari Akshayachaitanya (translated into English by Swami Bhaskarananda), Sri Ramakrishna Math, Chennai (henceforth, Akshaya). pp.17-18 11. Charit, pp. 221, 259 12. Ibid, p.213; As We Saw Him, p.297 13. Akshaya, p.89 14. Charit, pp. 307-308

God is more loving and kind than all mothers taken together. Never lose faith in His loving kindness. —Swami Ramakrishnananda T h e

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Dissolving Boundaries PRAVRAJIKA VIRAJAPRANA

The State Devoid of Boundaries Spiritual teachers of different traditions speak not only of a timeless state, but also of one that is devoid of boundaries.

All boundaries are mental constructs and are intimately connected with time. In an enlightened state, beyond space and time, an individual’s sense of identity expands far beyond the confines of his or her own mind and body and embraces the entire cosmos.

This experience of supreme identity, unitive consciousness, or nonduality is referred to by all mystics. As Sri Ramakrishna used to say, all jackals howl alike.

When the sages mention eternity, they are not referring to an indefinite amount of time, a long, long time, but of an awareness that is totally devoid of time. That which is timeless is eternal, outside of time. One of the great Zen Masters said: If you want to know what eternity means, it is no further than this moment. If you fail to catch it in this present moment, you will not get it, however many times you are reborn in hundreds of thousands of years.

happened and which are about to happen, and so on. So we are justified in saying that time, as a boundary upon eternity, is not a problem to get rid of, but an illusion that never existed in the first place.

Of course, the paradox is we cannot utilize time to get out of time because by doing this we merely reinforce that which we wish to uproot. We assume time is real and then try to get rid of it; so the mystics cleverly ask us not to try to destroy illusion (how can you destroy an illusion?) but to become aware of it. To recognize the illusion for what it is.

Then we will be able to see through it; it will no longer fool us. If we think deeply about it, in our immediate awareness there is no time really. In one way, it is through memory that the complex mental imaging process gives us the sense of time. Through the commingling of memory with its successive changes and the mental projection of what might be, we impose a boundary upon the timeless present; we introduce a boundary into the territory of eternity, as it were, and thereby fence ourselves in.

Therefore, the eternal now, the timeless moment, the present is all there is.

The past and future, as we experience them, are illusions of a symbolic boundary superimposed on the eternal now, which appears to split eternity into yesterday vs. tomor tomorrow, before vs. after, events which

The Idea of Boundaries And with this idea, we come to our subject: the subtle realm of boundaries. We have bound ourselves on all sides. What are these boundaries? How do they come? And most important, how do we dissolve them? We can

The author is a nun of the Ramakrishna Order at Sarada Convent, Santa Barbara, Vedanta Society of Southern California, USA. This article is based on her talk delivered in March 2012.

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say at the outset that boundaries, like time, are pure illusion; they seem to separate that which is, in fact, inseparable. There are no real dividing boundaries between things; every so-called entity in the world is said to interpenetrate every other entity. According to quantum science, we never see actual boundaries but only manufacture them.

Boundaries are not part of reality, but are the way we map and edit reality.

The mystics go so far as to say that we do not really perceive separate things, but we invent them. In Vedantic language, this is taking the unreal for the real. Swami Vivekananda said: The whole universe is one. There is only one Self in the universe, only one existence and that existence is called by different names all mental and physical forms. . . . This whole universe as it exists is that Being. It is unchanged and all the changes we see in it are only apparent. It is name and form that differentiates one thing from another. The name and form alone cause the difference. In reality, they are one and the same.

The problem arises as soon as these fabrications of name and form are mistaken for reality itself, because this results in the actual world appearing as if it were fragmented and disjointed instead of a seamless reality, which is the truth.

Let us analyze how we can substantiate this statement. First of all, what are these boundaries? The initial and most primary boundary that we are aware of is myself, my idea of self. Everything that we think, feel, or do originates here. In theory, we talk philosophically about the first cause, primal ignorance, and so on, but how all this came about is merely speculation.

For us, the relevant, the most basic question arises: ‘Who am I?’ What

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is my real self, my fundamental reality? How do I define myself?

The boundary of this self is the most cherished; we have invested years nourishing and defending it, trying to make it secure and to guarantee that it remains untouched.

It is the boundary that establishes our sense of being a separate self. We are extremely reluctant to let go of it, but at death, of course, we are forced to release our grip. It’s the first boundary we draw when we are aware enough to distinguish between things, and the last that we erase. It is so fundamental that all other boundaries depend on it. Every subsequent boundary that we draw presupposes this fundamental boundary of self.

The psychiatrist Arthur Deikman, the author of The Observing Self: Mysticism and Psychotherapy, offers a psychological paradigm rooted in the Eastern mystical tradition, which enables Western psychology to come to terms with the essential issues of meaning and the evolution of the self. The self derives its sense of identity through four domains of experience: thought, feeling, action, and an observing center.

According to him, the experience which we gain through these various aspects convinces us of our locality in space and of our unique psychological identity. Memory

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(as mentioned earlier is one way that we sense the passage of time) applies to the first three domains, and reinforces our feeling of continuity in time. So the empirical self, as we know it, is embodied and is spatially located with some sense of continuity.

Aspects of the ‘Self’ Let’s consider this in a little more detail.

The first domain of the self is the thinking self, which is in control; this is the command center. The person considers that he or she is in charge; it is the conceptual self which brings the idea of who and what we think we are. In other words, it’s how we conceive of ourselves, which may be and often is totally different from how others see us. This conceptual self is the person. Incidentally, person is derived from the word persona, which means a mask.

It is really just a mental image. This persona indeed masks our true Self. This is where we draw our first boundary around what we consider to be me as opposed to everything that is not me.

This is actually a simple process in operation: we draw a mental line across the entire field of our experience, and then neatly divide everything on the inside of the boundary line calling it me, while everything on the other side has nothing to do with me.

In other words, one’s self-identity depends completely on where we draw that boundary.

According to the Vedantic text Vedantasara, when a person is unrefined, one’s sense of self is actually tied up with external objects, such as a son or daughter, a car, or his or her home. If something happens to the other person or object, one feels that it has happened to oneself. A slightly more refined state is that we don’t feel things to be actually me, but they are mine. My laptop, my cat, my cell phone, and so on; I own them. It is still within my T h e

boundary, but does not define my primary boundary.

Another major aspect of the primary boundary is that we divide our experience into three: one, the seer, subject, thinker, feeler, and experiencer; in other words, the ego; two, the seen, the object, that which is thought about, felt and experienced, and is essentially separate from me, existing out there somewhere; and three, the actual process of seeing, thinking, feeling, and experiencing.

So we create a space between ourselves and the environment where none actually exits.

Whenever we look for a separate entity apart from experience, it actually vanishes into experience itself. When we search for the experiencer, we can only find another experience. The inner subject and the outer object are two names for one experience.

Take an example, hearing. If you close your eyes and pay attention to all the cacophony of sounds around you, maybe a clock ticking, a cell phone ringing, children laughing, car alarms blaring, dogs barking, birds singing, and so on, you begin to notice one thing which you cannot hear, no matter how alert you are: you cannot hear the hearer of the sounds. The hearer can never be objectified. The Brihadaranyaka Upanishad says: You cannot see the seer of sight, you cannot hear the hearer of sounds, you cannot think the thinker of thought; you cannot know the knower of knowledge.

Further, if we consider various classes of sentient and insentient beings, we know, for example, that we belong to homo sapiens and not to the plant kingdom. And thus we think, ‘I am this and not that.’ When we have an identity crisis, we can’t figure out where to draw the boundary line, and as a result our psyche short circuits and breaks down.

(To be continued . . . )

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Story

God Exists And We Can See Him Two Short Stories SWAMI SUDARSHANANANDA

‘Can you see your own eyes? God is like that. He is as close as your own eyes.

He is your own, even though you cannot see Him’, said Swami Vivekananda1. How to see someone who is closer to us than our eyes! The riddle of someone being so close and yet so difficult to see may be better understood from two popular stories which answer the question of ‘Where is God?’ in a charming way.

First Story A man went to a barber to have a haircut. While the barber went about with his work, he picked up a conversation with barber. They discussed many things and, in due course, about God. The barber said that he did not believe in the existence of God. The client asked why and the barber replied that if God existed then why there were so many sick people, why there were abandoned children and other evils in life. The man did not react to the statement because he wanted to avoid an argument. The barber finished his job and the man went out of the shop.

As he left the barbershop, he saw a man in the street with long hair and an untidy beard. Then the client again entered the barbershop and he said to the barber that there did not exist any barber in the town.

The barber reacted and said, ‘How do you say that? I am here and I am a barber.’

‘No!’ the client exclaimed. ‘They don’t exist because if they did, there would be no people with long hair and beard like that man in the street.’

‘Ah, barbers do exist, what happens is that people do not come to us.’

The client replied, ‘That’s exactly the point. God does exist. What happens is people don’t go to Him and do not look for Him. That’s why there’s so much pain and suffering in the world.’

The moral of the story is that while light is present everywhere, it is not perceived always. Whether an owl accepts the presence of light or not, the light is present. Likewise, God always exists whether one is able to perceive Him or not. He is ever shining in the ‘three periods of time.’ He exists before we begin to search for Him. He is closer to us than our breath and nearer to us than our hands and feet. Sri Ramakrishna says that during the day we cannot see stars but that does not mean that there are no stars. Similarly, we might not be able to see God in our ignorance, He exists. As Swami Vivekananda said, God is still, established upon His own majestic changeless Self. You and I try to be one with Him, but plant ourselves upon nature, upon the trifles of daily life, on money, on fame, on human love, and all these changing forms in nature

The author is a monk at Ramakrishna Mission, Shillong, Meghalaya.

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which make for bondage. When nature shines, upon what depends the shining? Upon God and not upon the sun, nor the moon, nor the stars.

Wherever anything shines, whether it is the light in the sun or in our own consciousness, it is He. He shining, all shines after Him.2

Second Story Emperor Akbar once asked his wise minister Birbal, ‘Well, Birbal, you often repeat God is everywhere.’

Birbal rejoined, ‘Yes! God is everywhere. There is absolutely no doubt in this.’

Akbar pulled the diamond ring off his finger and asked Birbal, ‘Is your God in this ring, too?’

Birbal replied, ‘Yes, Badshah! He is certainly in the ring.’

‘Then can you make me see Him?’ asked the Emperor.

Birbal had no answer to this. He asked for time; the Emperor allowed him six months in which to find an answer or to find out a way to show Akbar God in the ring.

Birbal went home; he was puzzled. He knew there was a solution to the problem; but he knew not that solution. He dared not face the Emperor again without an answer to his question. He grew pale and anxious. Shortly after this encounter with the Emperor, a little boy-mendicant came to Birbal’s house for alms.

He asked Birbal, ‘What ails you, Sir? Why do you look so sordid and miserable?

You are a wise man, and wise men should have no reason for misery! Joy and tranquility are the marked characteristics of a wise man.’

‘True!’ replied Birbal: ‘The heart is convinced, but the intellect cannot frame words for it.’

Birbal then narrated all that transpired between him and the Emperor.

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‘Is this what you are worrying about?’ exclaimed the boy in amazement. ‘I can give you the answer in a moment; but will you allow me to talk to the Emperor personally?’

Birbal replied in affirmative and took the boy to the imperial court and addressed the Emperor, ‘My Lord! Even this little boy can give you the answer to your question.’

Akbar inwardly appreciated the pluck and boldness of the boy and was curious to hear him. He asked the boy, ‘If God is allpervading, son, can you show me your God in the ring?’

‘O King!’ replied the boy, ‘I can do so in a second; but I am thirsty; I can answer the question after I have taken a glass of curd.’

The Emperor at once had a glassful of curd given to him. The boy began to stir the curd and said, ‘O Emperor, I am used to drinking good curd which has butter in it. I do not like this stuff which your bearer has brought and which does not yield butter at all.’

‘Certainly, this curd is the best available,’ replied the Emperor. ‘Remember, little one that you are partaking of the product of the Emperor’s farm!’

The boy said, ‘Very well! If your Majesty is so sure that this cup of curd contains butter in it, please show me the butter.’

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The Emperor laughed aloud and said, ‘I thought so! O ignorant child! You do not know that butter can be got out of curd only after churning it; and yet you have the audacity to come here and show me God!’ ‘I am not a fool, O Emperor,’ replied the boy quickly: ‘I only gave you the answer to your own question!’

The Emperor was puzzled. The boy said to him, ‘Your Majesty! In exactly the same manner the Lord is residing within everything. He is the indwelling Presence, the Self of all, the Light of all lights, the Power that maintains the universe. Yet one cannot see Him with one’s physical eyes. A vision is only a projection of one’s own mind before the eye of the mind. One can realize God intuitively and see Him with the eye of wisdom; but before that one has to churn the five sheaths, and the objects, and separate the butter, the Reality, from the curd, the names and forms.’

The young boy had thus answered Akbar’s question and the Emperor was greatly impressed. He wanted to know more and asked, ‘Child! Now tell me, what is your God doing all the while?’

The mendicant-boy replied: ‘Well, your Majesty, it is God who lends power to our senses, perception to our mind, discernment

to our intellect, strength to our limbs; it is through His will that we live and die. But man vainly imagines that he is the actor and the enjoyer. Man is a mere nothing before the Almighty governing Power that directs the movement in the universe.’

Emperor was deeply impressed with the young teacher and honoured him and looked at Birbal with satisfying eyes.

t

t

References:

Conclusion: Experiencing or realizing God alone can put an end to all our doubts forever.

Mere reading without practice will do little to improve the situation.

The wheel of birth and death, pain and happiness, success and failure, and of birth, disease and death cannot be transcended by mere intellectual knowledge. Eternal happiness can be had only in God. That is the reason why sages and saints and scriptures emphasis on living a spiritual life which is how can experience God. With devotion in heart, purify the heart; control the senses; sing His Name; feel His Presence everywhere; repeat His Mantra; meditate on His Form; rejoice in Him; and attain peace, bliss and immortality—that is the way to spiritual fulfilment, the sum and substance of God-realisation.

1. CW, 9.404

2. CW, 1.337

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New Find

Unpublished Letters of Swami Saradananda1 April 20, 1905 Math. Belur. Howrah.

India.

My dear Mrs.Browne This is not a very prompt acknowledgement of your kind letter of Jan 6 and the $18 dollars which were sent by our friends of Montclair through you. You know the reason of this delay of course from my letter in which I acknowledged the receipt of your $7. My eyes have become well now though the doctors have advised not to use them much for a few more months. Kindly tender my thanks to all the friends there and tell them please how much they have been helping our work with their little annual contribution. I am grateful to them all and especially to yourself and our much esteemed friend Mrs Wheeler. I hope both of you are well with all your family members.

The hot weather has come and I am intending to leave Calcutta for the hills for a few months if all goes well here.

Sister Nivedita had a very bad attack of fever with brain congestion. She is getting well now & will leave for Darjeeling for a few weeks shortly. So the female work has been closed rather early this season.

With my blessings to you and prayers for your growth in Truth & Love, Yours in the Lord as ever Saradananda [on the envelope] Mrs.Browne Mountain Ave. North Montclair N.J. U.S.America _*_*_*_*_ The Math. Belur P.O. Dt.Howrah. India.

July 20th 1905.

Dearest Granny2 I am sure you have been thinking what has become of me as I have not written you for the last four or five mails. Your letter about a month ago recommended me to go for a trip to Mayabati3; but I decided something else as soon as the date of holy Mother’s leaving for her

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village was settled. I found my mother & Jogin Ma needing a change just as much as myself & we all decided to go together to a pilgrimage in the eastern most Himalayas in Assam & also another shrine not far off situated on the sea on the top of a slumbering volcano. Both the shrines are wonderful, the one in Assam is called the temple of Kamakhya or the Mother who fulfills the desires of all & the latter is a shrine dedicated to Siva. I cannot tell you how much have I been rested at the sight of the green slopes of the hills & the mazy wanderings of the river Brahmaputra at their feet, with little islands like green bouquets floating at its breast. My mother & eldest sister who went with her to take care of her and has been very helpful—had never seen mountains; & I need not tell how much they were moved by the sight of them. But the climax of wonder was reached when in the other shrine the ladies saw flames coming out of hill sides, flames burning & licking the surface of the water of a tank in which we took our baths, beautiful waterfalls & to crown it all when we reached the Siva temple at the top of the highest peak, a wide view of the blue ocean! We had to climb the hills on foot for no kind of conveyances were to be found & in some places it was rather steep. I wonder how my mother could do it; I trust the newness of it all & my presence & encouragement & that of Jogin Ma braced her up & on return on each day when Jogin Ma would cook our meals & my sister give her a massage she would sleep soundly like a child! While returning to Calcutta she told me to write to you as soon as we reach home, that all this has been made possible by your kindness alone & the presence & help of Jogin Ma! Jogin Ma has paid Rs.100 for the expenses of the trip & my sister Rs 24 only & I had to pay the rest Rs 400/- What with the expenses of the female work in Calcutta, the expenses at the Holy Mother’s while in Calcutta & the trip I have got very little left in our account at present. The balance will not exceed Rs 150/- I believe. Kindly send some money as soon as is convenient.

The mail goes shortly & I must close. Hoping you are well & with my warm love to you as ever & the same of my mother & Jogin Ma Yours affectionately Saradananda. [on the margin:] Tender my kindest regards to Santi & Agnes. I will write them next mail.

My cordial regards to Mrs.Vaughan Has she returned from Norway?

References 1. A direct disciple of Sri Ramakrishna 2. Mrs. Sara Bull, an American disciple of Swami Vivekananda 3. Advaita Ashrama, Mayavati, the Ashrama started by Swami Vivekananda in Himalayas

Courtesy: Ramakrishna Museum, Belur Math 2XU PLQG LV WR EH ZDWFKHG FRQVWDQWO\ ,I LW LV FDUHOHVV UHJDUGLQJ VPDOO WKLQJV RI GDLO\ URXWLQH LW LV ERXQG WR EH FDUHOHVV UHJDUGLQJ PHGLWDWLRQ DOVR :H GR QRW JHW D QHZ PLQG ZKHQ ZH VLW IRU PHGLWDWLRQ ,W LV WKH VDPH ROG PLQG DQG LI LW LV KDELWXDWHG WR ZDQGHULQJ DW RWKHU WLPHV KRZ FDQ \RX H[SHFW LW WR EH TXLHW GXULQJ PHGLWDWLRQ" —Swami Yatiswarananda T h e

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Article

Four Encounters with Surdas N. KRISHNASWAMY

Tulasi, Mira, Surdas and Kabir are the four outstanding saint-poets of north India.

The Bhajan compositions of all the four of them are widely sung in all parts of India, especially wherever Hindi is spoken. Suffused with divine fervor and supplication, these Bhajans have been the life-support of millions of devotees all over.

Whereas Tulasidas and Kabirdas worshipped Rama, Surdas and Mira Bai worshipped Krishna. However while Tulasi’s Rama is the Rama of Ramayan, Kabir’s Rama is the Formless God, Nirakara Parabrahman. And while Mira Bai followed the Madhura Bhava (the attitude of a bride) in her love towards Krishna, Surdas followed the attitude of a Dasa, servant, in the hoary tradition of the Dasya Bhava, the attitude of a servant of God. Surdas lived in 15th century India.

Though blind, he wrote many poems and composed music. Surdas is said to have written a hundred thousand songs in his magnum opus the ‘Sur Sagar’ (Ocean of Melody), out of which only about 8,000 are extant. Endowed with a deep knowledge of music, his name Surdas literally means ‘servant of melody’.

Of the four, Surdas’ influence is what the article proposes to describe in some measure.

We will refer to instances from four great personalities where the presence of Surdas can

be palpably felt. It is like revisiting the spiritual universe of Surdas himself.

In the Gospel of Sri Ramakrishna When reading the Gospel of Sri Ramakrishna, we find its author-recorder ‘M’, Mahendranath Gupta, describing a parable of Sri Ramakrishna in two different places.

A traditional picture of Surdas singing and Sri Krishna listening to him as a baby

The parable, seen in hindsight, elaborates a metaphor in one of Surdas songs, ‘Mero man anath kahan sukha paaway’.

Sri Ramakrishna taught through simple parables and songs. He wanted to simplify complex matters of philosophy and spiritual practices by citing day-to-day examples. A master story-teller that he was, we find Sri Ramakrishna weave a beautiful story from a couplet in Surdas’ song. Surdas says:

Prof: N. Krishnaswamy is a long-standing devotee of Ramakrishna Math, Bangalore.

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Mero man anath kahan sukha paaway Jaise udhi jahaj ki pachchi Phir jahaj par aaway

Its English translation is: My mind is orphaned and where will it get happiness!

Just as a bird which has risen from a ship [flies around and] returns to the ship. . .

The devotees of Sri Ramakrishna can easily see the obvious reference to the parable of the bird and the ship found in the Gospel of Sri Ramakrishna.1 Sri Ramakrishna says: Once a bird sat on the mast of a ship. When the ship sailed through the mouth of the Ganges into the ‘black waters’ of the ocean, the bird failed to notice the fact. When it finally became aware of the ocean, it left the mast and flew north in search of land. But it found no limit to the water and so returned. After resting awhile it flew south. There too it found no limit to the water. Panting for breath the bird returned to the mast. Again, after resting awhile, it flew east and then west. Finding no limit to the Water in any direction, at last it settled down on the mast of the ship.

Raja sent a message to the Swami asking him to come and join the party. The Swami sent word in return that as a sannyasi he could not come. The singer was deeply grieved when she heard this, and sang, as it were in reply, a song of Surdas, the Vaishnava saint. Through the still evening air, to the accompaniment of music, the girl’s melodious voice reached the ears of the Swami: O Lord, look not upon my evil qualities.

Thy Name, O Lord, is Same-sighted.

One piece of iron is in the image in the temple, And another, the knife in the hand of the butcher; But when they touch the philosophers’ stone, Both alike turn to gold.

So, Lord, look not upon my evil qualities, etc.

It was as if Sri Ramakrishna was reiterating what Surdas had sung in his song! Or it is, as Sri Ramakrishna would say of the similarity that exists in the teachings of saints: ‘All jackals howl in the same way!’

An Instance from Swami Vivekananda’ Life A touching Bhajan of Surdas as if woke up and brought in a new insight to Swami Vivekananda. Swamiji’s biography2 describes it thus:

Swami Vivekananda as a wandering monk

At Khetri an incident occurred which proved an eye-opener to the Swami. One evening the Raja was being entertained with music by a nautch-girl (dancing girl). The Swami was in his own tent when the music commenced. The

The Swami was deeply touched. The woman and her song told him something he was forgetting, that all is Brahman, that the same Divinity is back of all beings—ay, even of this woman whom he had despised. He forthwith

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went to the hall of audience and joined the party. Speaking of this incident later, the Swami said, ‘Hearing the song I thought, “Is this my Sannyasa? I am a sannyasi, and yet I have in me the sense of distinction between myself and this woman!”That incident removed the scales from my eyes. Seeing that all are indeed the manifestation of the One, I could no longer condemn anybody.’

disrobe her in the assembly of Kauravas.

Krishna covered Draupadi with an endless sari which Dusshasana could not pull off.

The song gave solace to Gandhiji, perhaps reminding him of the presence of the omnipotence and omnipresence of the Lord.

And he sought the grace of that Almighty Being to face the situation he was undergoing.

The Surdas Bhajan that was sung was ‘Prabhu mere avagun chitt na dharo’. Surdas, obviously, had touched a deep chord in Swamiji’s heart and came handy in a moment for spiritual insight. It revealed a new aspect of dealing with others.

Kasturba Gandhi’s Parting Remarks Kasturba, Gandhiji’s noble wife, too was influenced by Surdas in her own ways.

Vinoba Bhave, the well-known Gandhian, speaking about the last days of Kasturba Gandhi.4 reminisced an incident before she breathed her last in the Aga Khan Palace prison near Pune. She was sick and had trouble in breathing. One day at about 3 am, she was singing to herself a song of Surdas: Hey Govinda raakho sarana, Ab to jeevan haaray [O Govinda, O Lord, I take refuge in You, now that I have lost hope for life]

Mahatma Gandhi’s Soft Singing There is an inspiring incident in the life of Mahatma Gandhi: At the time of Mahatma Gandhi’s appendectomy operation in Pune (in Sassoon hospital), one night the strains of soft singing were heard from his room. When his secretaryattendant went there he found Bapu singing to himself. It was the song composed by Surdas!3 Gandhiji sang the following lines: Ab ki tek hamari, Laaj raakho Giridhari Its English version is Now You [the Lord] are the supporting staff of mine, do keep my honour, O Giridhar (Krishna).

Referring to Gandhiji, Mahadev Desai, Gandhiji’s trusted personal secretary recalled, ‘In my long association with him (from 1916 to 1942), I had never heard him sing’.

But here was an exception. Gandhiji sang and it was noticed by someone. The Surdas song Gandhiji was singing describes how Krishna saved Arjuna’s honour during the Mahabharata War, by becoming his charioteer and guiding him properly. Then Surdas goes on to say how Krishna saved Draupadi’s honour when wicked Dusshasana tried to T h e

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This touching song of Surdas makes a reference to the story of the elephant-king caught by a crocodile that prays to the Lord and is saved by Him. Popularly known as Gajendra Moksha, the story appears in Srimad Bhagavatam.

Dr. Susheela Nayyar who was like a daughter to Bapu and Ba came in and checked her pulse and told Ba, ‘Do not sing. You will get tired. If you like we will sing for you.’ Ba said in Gujarati, ‘I felt like singing or else I

would have asked you to sing. But will anyone get tired taking God’s name?’

‘If we learn this one thing, our birth will be worthwhile!’ exclaimed Vinoba.

Thus one finds how the immortal wisdom and devotion of Surdas makes its way in the lives of many men and women of spiritual eminence. His devotion and sense of selfsurrender inspire and guide countless people.

His Bhajans are a source of consolation and strength to the distressed and the devoted.

References 1.

Gospel of Sri Ramakrishna p.425 and 792

2.

Life of Swami Vivekananda by His Eastern and Western Disciples, 1.285

3.

cf. Maitri Hindi magazine published by Param Dham Ashram, Pannar, Wardha, p. 23, Jan 2014

4.

Cf. Maitri, p.31, January 2014

Such Men are True Bhaktas A man loves God only when he has no other desire, when he thinks of nothing else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separate from the body, and so, when committing sins ZLWK WKH ERG\ KLV $WPDQ LV XQDIIHFWHG ,I UHOLJLRQV ZHUH WUXO\ IROORZHG WKHUH ZRXOG QRW KDYH EHHQ D VLQJOH PDQ ZKHWKHU +LQGX 0RKDPPHGDQ RU &KULVWLDQ ZKR ZRXOG QRW KDYH EHHQ DOO SXULW\ %XW PHQ DUH JXLGHG E\ WKHLU RZQ QDWXUH ZKHWKHU JRRG RU EDG WKHUH LV QR JDLQVD\LQJ WKDW %XW LQ WKH ZRUOG WKHUH DUH DOZD\V VRPH who get intoxicated when they hear of God, DQG VKHG WHDUV RI MR\ ZKHQ WKH\ UHDG RI *RG 6XFK PHQ DUH WUXH %KDNWDV —Swami Vivekananda T h e

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THE ORDER ON THE MARCH News and Notes from Ramakrishna Math and Mission Visit of Prime Minister of India Sri Narendra Modi, Prime Minister of India, paid a visit to Revered Swami Atmasthanandaji the most Revered President Maharaj of Ramakrishna Order at Seva Pratishthan on 9 May 2015 and enquired about his health. Sri Modi has known Revered Maharaj since his younger days.

The next day, Sri Narendra Modi, accompanied by West Bengal Governor K.N. Tripathi, visited Belur Math where he was received with warmth and cordiality and offered his respects to all the sacred temples in the Math premises. He also spent time in Swami Vivekananda Room overlooking Ganga. After partaking some refreshments, he interacted with the assembled monks in front of Sri Ramakrishna’s temple and had a group picture taken along with monks. Sri Modi later tweeted, ‘Its always special to be at the Belur Math.

I spent precious moments there. Was a wonderful visit.’

Sri Narendra Modi also paid a visit to Kali Temple at Dakshineswar where Sri Ramakrishna spent long many years in Sadhana and spiritual ministration. Sri Modi went around the temple complex and waved Arati before the Divine Mother in the main temple.

Awards Presented The Government of West Bengal selected Ramakrishna Mission for the Banga Bibhushan Award, 2015, in recognition of its service to the betterment of society. On behalf of the Mission, Swami Prabhanandaji, Vice-President of Ramakrishna Order, received the award, comprising a memento, a sum of two lakh rupees T h e

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and a shawl, from Sri Keshari Nath Tripathi, Governor of West Bengal, and Mamata Banerjee, Chief Minister of West Bengal, in a function held at Nazrul Manch, Kolkata, on 20 May. µ6RXQG RI -R\¶ DQ DQLPDWLRQ ¿OP EDVHG RQ 6ZDPL 9LYHNDQDQGD¶V FKLOGKRRG ZDV DGMXGJHG WKH Best Animation Film by the jury of the 62nd National Film Awards. The producer, director and animator of the ¿OP HDFK RI WKHP ZDV JLYHQ WKH DZDUG 5DMDW .DPDO DQG D FDVK SUL]H DW D IXQFWLRQ KHOG LQ 'HOKL RQ 0D\ 7KH ¿OP SURGXFHG E\ $XUD &LQHPDWLFV .RONDWD ZDV D SURMHFW RI WKH H PHGLD FRPPLWWHH IRUPHG E\ the Headquarters to commemorate Swamiji’s 150th birth anniversary.

Sarada Kindergarten of our Singapore FHQWUH KDV UHFHLYHG 5HDGLQJ ,QQRYDWLRQ $ZDUG 'LVWLQFWLRQ IURP National Library Board, Ministry of Communications and Information, Singapore. The award was presented

by Ms Sim Ann, Minister of State for Communications and Information, Singapore Government, on 20 March. Mr Tan Chuan-Jin, Minister, Ministry of Social and Family Development, Singapore Government, visited Sarada Kindergarten of our Singapore centre on 4 May. Experience Vivekananda at Vivekananda Illam —A Report In 2013, in commemoration of Swami Vivekananda’s 150th Birth Anniversary Celebrations, Sri Ramakrishna Math, Chennai, launched Experience Vivekananda—a project consisting of restoration and renovation of the Vivekananda House and setting up of Multimedia Museum—with the generous assistance of the Union Ministry of Culture and kind contributions of well-wishers and devotees.

The first phase of renovation and restoration of Vivekananda Illam or Ice House—the 170 year historic building on Marina Beach in Chennai, where Swami Vivekananda stayed for nine days in 1897—was completed in May 2014. The restoration work was done using traditional methods applied in the construction of heritage buildings of lime mortar, Burma teak-wood joists and rafters, and Brick Bat Coba tiles. At present, the second phase of restoration involving

Function held on 15th May 2015

Renovated art gallery

The model of the ice storage

T h e

A section of the art gallery

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verandas, enhancing the support infrastructure, compound wall and landscaping of the open area and garden is under progress.

As the first step towards setting up of Experience Vivekananda, a museum where restored oil paintings on Indian Cultural Heritage and the history of Ice House are on display was launched in a simple function held in April 2015.

On May 15, a virtual projection 2D Hologram presentation titled ‘The Dawn of a New Age’, introducing Sri Ramakrishna and Swami Vivekananda to the visitors, was launched by Swami Gautamanandaji, the Adhyaksha, Sri Ramakrishna Math, Chennai. Swami Jnanadanandaji, Adhyaksha, Ramakrishna Math, Hyderabad, was the Chief Guest of the launch function. Sri VT Chandrasekhar Rao, Director (Operations) of Amec Foster Wheeler India Pvt Ltd., Chennai, was the Special Guest.

Sri K Kumar, CEO of Image Infotainment Pvt Ltd., was also present on the occasion. Sri R Sashikumar, Director (Business Development) of EDC Creative Technology Solutions Pvt Ltd., Bengaluru, made a multimedia presentation of Experience Vivekananda Project. It may be recalled that EDC had earlier created Saradar Patel Museum at Shahibaug, Ahmedabad, famous for the concept designs and technological innovations.

Vivekananda Cultural Centre, built with the generous grant of Tamilnadu Government continues to broaden its activities. Recently, courses on graphic design, especially meant for the benefit of economically underprivileged section, in collaboration with Image Infotainment Pvt Ltd Chennai, were launched.

On an average over 150 visitors come to Vivekananda Illam daily and view the Exhibition on Indian Culture, and pay their respects to Swami Vivekananda in the room (now maintained as meditation room) where he stayed for nine days.

New Centre A new branch centre of the Ramakrishna Mission has been started at Kailashahar in Tripura. Its address is ‘Ramakrishna Mission Ashrama, Kailashahar, Unakoti, Tripura’, phone no. 03824-222870 and the email id <rkmkailashahara@gmail.com>.

A view of the new Ashrama’s campus

T h e

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Meeting at the Ashrama temple

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Book Reviews

FOR REVIEW IN THE VEDANTA KESARI,

PUBLISHERS NEED TO SEND US TWO COPIES OF THEIR LATEST PUBLICATION.

ISAVASYO SAVASYOPANISHAT

By Swam Swami Harshananda, Translation by Swami Translatio Nityasthananda Nityastha Published by Ramakrishna Bull Temple Road, Math, Bu Bangalore-560 019. E-mail: Bangalor rkmfive@gmail.com, 2013, rkmfive@ paperback, paperbac pp. 104, Rs.25.

It is an honour and a delight to review a Sanskrit commentary co o mmentar of one of the Upanishads fforemost fo ore remo re m st U mo p niishads by pani pa y aan erudite scholar Swami and its of tthe of he sstature tatu t re of Sw wami Harshanandaji, Harsh translation scholar than Swami English En h tr tran ansl slat atio ion by y no less a sc Nityasthananda.

The author mentions in ‘To the Reader’ that his commentary has been inspired by Swami Vivekananda’s famous talk ‘God in Everything’, which forms a part of Jnana Yoga.

Like any standard commentary, it consists of seven verses of opening prayer in four different meters. This is followed by a scholarly and detailed Introduction. Answering a possible criticism of a such lengthy introduction, the author equates it with the long parade of an army with horses and elephants before, and forming the part of the retinue of a King. The magnitude of the caravan indicates the glory of the King.

After stating bliss as the common goal of all creatures, the author deals briefly with the three means of knowledge, Pramanas, and highlights the importance of scriptural testimony, and the need to have reverence for them. Next, he states the object of the Pramanas, also called Prameya, which are three: the individual self, the phenomenal world, and the Ultimate Reality (Brahman).

Next, the empirical nature of the world and the individual soul is proved rationally through various arguments. The scriptural truths stated by the external scriptures can, and must be experienced through experiments, observations and conclusions.

T h e

The learned commentator further draws comparison between the discoveries and methodology of physical sciences and the spiritual science. He states with the help of scriptural testimonies that Brahman is both the material and efficient cause of the world. The author describes Ishwara, the creator of the universe, in a succinct manner. Ishwara is not different from its power, Maya, which manifests as knowledge, power and will—as well as its two aspects, Avidya Maya and Vidya Maya. This is followed by the analysis of the individual soul and the cause of its bondage, and the means of liberation. The Swami has given a novel meaning of the various functions of the mind.

The four means, Yogas, for attaining the spiritual objective and how they individually lead to purification of mind are now described, which according to the author, take place in two stages.

The first stage, common to all yogas, is destruction of contact of senses with the objects. The second stage is special to each yoga. This is one of the special contributions of the author.

Now, incidentally, the concept of divine grace is taken up and the author explains it from the Advaitic standpoint. The three alphabets/letters in the Sanskrit word ‘Upanishad’, viz. ‘u’, ‘pa’ and ‘ni’, are interpreted by the author in a novel way to mean Udaka or water, Parashu or axe, and Nilaya or resting place.

After the introduction, the verses of the Upanishad are commented upon with the standard method of objections and answers. The second and fourteenth verses are chosen, in particular, for a detailed commentary and presentation of interpretation different from the traditional views.

For example, the author does not agree with view that the first verse ‘Isavasyam’ concerns the Jnana-Nishta i.e. for those who are established in knowledge and the second is for Kama-Nishtha i.e. for those who are still in ignorance, and eligible for work.

The author has tried to establish through cogent arguments that Karma Yoga is a direct

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means of Brahmajnana, like all other Yogas. He also explains the concept of ‘Vijnana’, and the sanity and rationality of the principle ‘Atmano-mokshartham, Jagad-hitaya-cha’: ‘for the salvation of the soul and for the good of the world.’

Lord Vyasa, Acharya Shankara, and Surevaracharya are traditionally considered the three Acharayas of Advaita Vedanta. Each hass his own contribution in the evolution of the Advaitic vaitic philosophy. We may also add Vidyaranya Swami wami and Swami Madhusudana Sarasvati of the later times. While not contradicting the traditional view of the Upanishads and those of the earlier Acharyas, ryas, these two saint-scholars have made their own contribution. For example, Vidyaranya has stressed essed the need for vairagya—renunciation, Upratii i.e. withdrawal, Manonasha—destruction of mind d and Vasana Kshaya, removal of desires. Madhusudana dana Sarasvati has beautifully blended devotion with knowledge.

In modern times, Sri Ramakrishna and d Swami Vivekananda have further widened en n ed e our understanding of traditional Advaita. The T e Th author has rationally proved with arguments ments me and counter-arguments that these contributions tio ions of Sri Ramakrishna and Swami Vivekananda anda a are not contradictory to Advaita. Ramakrishna shna Advaita is not exclusive but all inclusive of Dvaita, Vishistadvaita and Advaita, and also inclusive of the paths of Jnana, karma, yoga and bhakti. The author has effectively shown that the first step in spiritual evolution is Dvaita. When one considers oneself as part of the Supreme self, it is Vishishtadvaita. In the final state of nirvikalpa Samadhi, identity with the Brahman is experienced. This, he has called as Vijnana. This concept of Vijnana is a special contribution of Sri Ramakrishna.

Thus, although the commentator in his ‘Note to the Reader’ states that the traditional Advaitic standpoint has been maintained, to a large extent’, there are considerable and welcome deviations too.

The translation is in simple readable English.

The translator has not done a literal translation, and rightly so, and has laid greater attention to bringing out the essence of the meaning. While translation faithfully conveys the meaning of the Sanskrit commentary, reading the original Sanskrit work is certainly delightful (sukha-vardhaka) and illuminating and helpful in discrimination (vivekavardhaka).

T h e

Apart from the ‘Note to the Reader’, there are ‘Contents’ in the beginning and the Sanskrit Text of the Ishavasyopanishad and Alphabetical Index of the shlokas in the end.

We are sure Swami Harshanandaji will compose another Jnana-bhakti-vairagya-vardhinicommentary of another scriptural text! __________________ SWAMI BRAHMESHA BRAHMESHANANDA, VARANASI.

NECTAR O OF SUPREME KNOWLED NOWLEDGE—YOGA VASISHTH ASISHTHA SARAH Translation by Swami Translatio Sarvadevananda Sarvadev Published Publishe by Sri Ramakrishna M Math, Mylapore, Chennai - 600 043, mail@ chennaimath.org, 2014, chennaim Hardbound, Hardboun pp. 362. Rs. Ha 200.

0 The Yoga Vasishtha, the first firs r t work, wor is a conversation and His on between b et etwe ween Sri Rama R preceptor prec pr ecep epto torr Sage Sage Vasishtha Vasiishtha mainly focusing on the practice techniques p actice pr ce of of Yoga and other subjective subje for attaining salvation. The second work viz., Yoga Vasishtha Sarah by an unknown scholarly author develops the original texts into more viable one by way of writing commentaries in 223 verses.

This work promotes neither rituals nor pure intellectualism, rather it insists on the immediate experience of the Ultimate Reality through determined discrimination, reflection and deep contemplation. The third work in this lineage is the Bengali translation of the second work viz., the Yoga Vasishtha Sarah, by Swami Dhireshananda, a scholarly monk of the Ramakrishna Order who has included the commentary of Mahidhara besides his own explanations. The fourth work is the present book The Nectar of Supreme Knowledge with the fascinating title, translated from Bengali into English by Swami Sarvadevananda, a monk of the Order and the Head of Vedanta Society of Southern California, USA. The original work makes high emphasis on the Supreme experience than intellectual speculations. It is enough for emancipation to listen, reflect and meditate on the scriptural messages than practising austerity, chanting etc. In order

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to overcome the ensnaring evils of the worldly existence, the scriptures alone serve as the boat to cross the ocean of samsara.

The unknown author of the Yoga Vasishtha Sarah had compiled this unprecedented text by choosing the most relevant verses from the original book with studious attention and rare discernment. The chapter-wise subject matters are: 1. Detachment, 2. The unreal nature of the Universe, 3. Self-Knowledge, 4. Dissolution of the mind, 5. Destruction of latent impression, 6.

Contemplation of the Self, 7. Ascertaining the means of purification, 8. Adoration of the Self, and 9. The State of emptiness and non-emptiness.

The Yoga Vasishtha elucidates the essential ential truth of the Vedanta through various stories tories and illustrations. Yoga Vasishtha Sarah, contains ntains the essential philosophical truths as conclusions usions to enable the readers to pursue the path th of redemption. In this translated work the Sanskrit nskrit commentary of Mahidhara has been followed owed which is unambiguous, easy to understand, true rue to the original and quite concise.

In this work we come across the original iginal verses, their sources, analysis of conjoined words in the Sanskrit verses, the Bengali translation and a few explanatory notes. All these are given mainly nly to make the readers congenial to reflect upon initially itially and realise the truths eternally since this work is not merely a philosophical treatise, but is a conclusive lusive statement of truth. __________________________ R. GOPALA GOPALAKRISHNAN, CHENNAI HENNAI

HINDUISM FOR DUMMIES

By Dr. Amrutur A V. Srinivasan Srinivasa Published by Wiley Publishing Inc, 111 River St, Publishin Hoboken, NJ 07030-5774.

Hoboken Received from Sri Sheenu Srinivasan, 25 Colony Srinivas Circle, Glastonbury, CT 06033. U U.S.A. Paperback, p.366.

This T h i s book is written chiefly Thi Th for for readers reead ader derss in US US who are not familiar with Hindu culture and religion. tries to introduce the Hind Hind ndu u cu cult ture an nd re reli ligion. It tri readers various beliefs, books, stories, read re der erss to tthe he v ario ar ious us Hindu beli legends, festivals, places of pilgrimage, etc. As the T h e

book says in its cover, ‘Learn to: (1) Appreciate the Hindu belief that everything is sacred, (2) Grasp the diversity of practices that fall under the umbrella of Hinduism, (3) Recognize the major gods and goddesses worshipped by Hindus.’ The book has done pretty good justice to these.

While the book covers a wide range of topics to a reasonable depth, there are many serious inaccuracies. The ‘Introduction’ section has a lot of inaccurate statements and glaring omissions. This can be confusing and misleading to a person who does not know about Hinduism. Though the book needs a thorough revision to fix the mistakes and inaccuracies, it is a good effort. ___________________________ N. GOKULMUTHU, GOKUL BANGALORE

GAYATRI— —THE PROFOUND PRAYER

By R.K. Madhukar M Published by New Age Publishe Books, A-44, Naraina Industrial Area Phase-I, Industria New Delhi Del 110 028. 2014, paperback, paperbac pp.351+xvii, Rs.375.

There are several Th Gayatris but when the term mentioned without any ter te rm is menti adjective, only twenty-four syllables adje ad ject ctiv ive, e, it is on nly the twe uttered u t tered by utte y Vishwamitra V is ishw w am amitra whose whos sheer tapasya gained him ga d h im tthe he ttitle, itlle, Brahmarishi. it Brahmarish It is a guardian chant, as the etymology of the word makes it clear: gaayantham traayatei iti gayatri. The chanter prays to the Sun’s force (Savitri) to come down and empower his human persona.

The entire world is aware of the sun who is literally the life-giver for humanity. Just as the sun belongs to everybody, the prayer to the Sun-force is not imprisoned into a particular group, caste or religion. It is a simple truth which had to be restated by a Judge of the Madras High Court to dismiss a petition against its use. By the time you reach this significant judgement, you would have traversed 338 pages, rich with a variety of material that focuses on the Gayatri mantra and how it has a central place in Indian culture.

R.K. Madhukar, true to his name, has been gathering honey drops to produce this book which has taken shape as a handbook on

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Sanatana Dharma. After giving an idea of the sacred literature produced by ancient Indians, Mr. Madhukar touches upon the various ways in which man has tried to perfect his body (through yoga including Kundalini) and intellect (Vedanta).

As we go through the pages we get to know of our past brought to us in the current idiom. For instance: ‘Mantra, in effect, relates to the utterance of words so that it creates specific sound vibrations.’

So we learn certain salient features of our cultural ancestry and how many of the concepts are still in practice.

Technically, ‘Gayatri’ becomes the subject from the 33rd chapter onwards. It is a Mahamantra, the Mother of the Vedas. The mantra has been extolled as superior to all else in the Puranas and the Ramayana recounts how Viswamitra struggled hard to attain the state of a Brahmarishi, was congratulated by Vasishta for his achievement and received the Mahamantra from a pleased Goddess dess Gayatri. There is also the Pushkar story. We get to know how Gayatri, Saviri and Saraswati are often invoked together: ‘She is called Gayatri in the morning, Savitri in the afternoon and Saraswati wati in the evening.’ Why so? There are several ral justifications brought to our notice. Devvudu udu Narasimha Sastry’s creativity as a writer helps lps him draw the way the mantra works as an inspiration: ‘Salutations to thee, O Goddess who abideth eth in every heart and inspires it. Salutations to thee heee Savitri devi, who is the personification of Savitru itr tru and shines like a cluster of Sun’s rays. Thou hou ho inspirest the growth and development of mind and intellect. Hence, thou are called Saraswati Devi, evi, Goddess of Learning. Thou abides everywhere and fructifies all good actions. Thou art called Gayatri devi, Salutations to thee Gayatri Devi!’ (p. 255) It is a joy to read through the book, as even the appendices are significant areas. It is good he has given Justice D.Raju’s observations on the secular nature of the Gayatri Mantra while dismissing the petition of the Dravida Kazhakam that had sought to describe the Mahamantra as a symbol of Brahmanic orthodoxy. The learned Judge had said: ‘There is nothing on record to demonstrate that the Gayatri Mantra is the privilege of any community. Even ancient texts and scriptures will belie such blasphemous claims, if any, of any T h e

vested interest. Saints and philosophers of world repute who stood above the barriers of religion had commended the recitation and chanting of the mantra.’ (pp. 340-1) Truly said. And our Honey-bee (Sri Madhukar) has other areas also waiting for him to add to his study. Like the sun-worship of the Tamilians which gives a profound opening to the ancient Tamil epic, Silappadhikaram. Nearer our time, Sri Aurobindo has translated the riks on Savitar in the Rig Veda, has written on Surya Savitri and Bhaga Savitri; he has also composed the highly acclaimed English epic Savitri: A Legend and a Symbol. The title has twenty-four letters as the twenty-four syllables of the Gayatri. The possibilities are endless for this splendid subject and Gayatri: The Profound Prayer, has made an eloquent, most welcome beginning. _________ PREMA NANDAKUMAR, SRIRANGAM, TAMILNADU

VERSES OF THE DIVINE PIRITUAL LIFE—PART 3 SPIRITUA Swami Dayanand Giriji Maharaj Mahara Translated Translat by Prof.

A.S.Mahajan A.S.Mah Published

by Devotees for Publish free 2014. Copies fre distribution. distr available avai a labl from G. C. Garg, 99,, Pree Preet Nagar, Ambala City – 134 0 003, Haryana. Pp.15 +xxxiv+368. bound. +xxxiv+3 368 68. Hard b This volume, is the third This v olume, says the Publisher, ol P part name and it deals p rtt of pa of the book bearing the same sa with The discourses by Swami ith spiritual i it l psychology. h l Th Dayanand Giriji Maharaj have been translated into English, verses and narration. In a lengthy Preface, the topics covered by the discourses are explained.

A brief sketch of the life of Swami Dayanand Giriji Maharaj who set an example of a renunciate has been included in the book.

Detailed explanations follow the texts of the verses. The Swami has visualized all conceivable experiences that human beings undergo, particularly the power of the mind that attempts to besmirch a desire to progress from the mundane to the divine. The trivialities of the nature of worldly life, need to cultivate dispassion, discrimination between the real and unreal, false

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ideas of spiritual life, foolishly pining over past events, and several related issues have all been addressed by the author.

We are also reminded of the inexhaustible fountain of wisdom of the Upanishads. One of the verses very rightly cautions aspirants against resorting to extremes. Explains the author, ‘. . .

Renounce only that much worldly pleasure as is contrary to attaining salvation. . . Don’t be a votary of pains for nothing.’ (p.150). Further, ‘. . .

Actually, nothing exists there (referring to the world) but the wrong view has created this world off son, father, friend, foe etc.’ (page 165). For meditation tation to succeed ‘. . . the mind should be completely y free from the worries of the outer world. . . ’ (p.203). p.203).

The consequences of anger caused by one’ss own negligence are exposed through an interesting esting illustration. (pp. 241/42).

Many of the sermons remind us of the words of Sri Ramakrishna. In his unique way ay Sri Ramakrishna observed that all those that we call all our own will disappear when earthly life ends.

At places the texts of the verses as translated slated and the narration are vague. Some more clarity y will help an aspirant. To illustrate how ‘passion is the root cause of all pain’, a commonplace experience rience is mentioned but better editing would make itt easy to understand (verse 218, 219). The verses convey onvey useful lessons for spiritual development. After necessary editing of the verses as well as narration the contents of the book would serve as a valuable guide for divine life. _______________________________ P. S. SSUNDARAM, MUMBAI

SHRI MAH AHAALASAA NAARAAY AARAAYANI SAHASRA NAAMAAV AAMAAVALI

By Suresh Sures J. Pai Published by Shri Mahaalasaa N Naaraayani Devi Kshethra, Kshethra 41, Shiroor, Harikandige - 576 124, Harikand Udupi D Dist., Karnataka. sureshjpai@gmail.com 2013. Paper Pap back, Pp.192, Price Rs. Pric Pr ice ic eR s. 75/-.

In the ideal path to I the t he Kaliyuga, K al a i yuga, th salvation sallv sa lvation t n iss devotion dev vot otio ion n through naamajapa of the Divine.

Divi Di vine ne This This has has been bee een n recommended reco re c mmended by spiritual leaders T h e

and considered far superior to rigorous penance or mastery of scriptures. In order to promote devotion, the book contains the thousand names of Divine Mother worshipped as Shri Mahaalasaa Naaraayani. The prayers are rendered in English with corresponding words in Sanskrit. This method of presentation has its value although some inconsistencies are unavoidable. The best course would be to have the words pronounced and made available in a CD as some publishers do.

Anyway, the author must be complimented for his efforts in briningg out this book. _______________________________ P. S. SSUNDARAM, MUMBAI

A SPRAY OF MYSTIC MELODY

By Prof. Dr. K. Subrahmanyam Subrahm Published by Sanatana Publishe Publications, No.142 F, Sabari Sanatana, Greenways Road, Raja Greenwa Annamalaipuram, Chennai Annamala - 600 02 028, omsanatana@ gmail.com, paperback, gmail.co pp.128.Rs.100 pp .128 128.Rs.100 8 The Th book is a charming charmin bouquet of 60 verse-blossoms the majesty vers ve r e-blossomss celebrating, cel eleb ebrrating, mainly, mai and viz. Shiva and and glory glor gl ory y of, of chiefly, chie ch iefl fly y two two w divinities divinit Krishna. The beauty of the string of verse-blossoms is that while the verse-blossoms, individually, exude varied aromas of shifting moods, the garland, as a whole, emits the sweet fragrance of Bhakti palpably and pervasively.

It is a song of freewheeling blank verse, almost a sort of poetic prose, void of the frills of rhymes and rhythms. And yet, traces of poetic charm unmistakably surface in the verses. The disarming simplicity of language is the special merit of the book.

The author has packaged profound and soul-stirring ideas in simple poetic language. He has employed, to good effect, varied techniques of poetry such as praise through censure (nindaa stuti), open eulogy, appeal to divine compassion, prayers brimming with pathos, poignant petitions, undisguised complaints, forthright expostulations et al. A few verses scale high altitudes of emotional expression and contain memorable and punchy epigrams.

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The very title of the book ‘A Spray of Mystic Melody’ has a poetic ring. The bunch of verses is certainly a mystic spray which, by its soft sprinkle, drenches us with the force of a cathartic cascade.

The book contains a few typos that should be corrected in future editions. The minor flaws in the book do not detract from the value of the book that is spiritually nourishing and aesthetically delightful. ghtful.

The paperback book is quite handy and printed nted in bold letters. ______________________________ N. HARIHARAN, HA MADURAI ADURAI

LESSONS LIFE HAS TAUGHT UGHT ME

By J.P. Vaswani V Published by Gita Publishing House, Sadu Publishi Vaswani Mission, 10, Sadhu Vaswani Path, Pune - 411001, gph@ sadhuvaswani.org, Paperback, Paperbac Pp.288, Rs.150. s.150.

Any book by Dada Vaswani will bring solace V aswani w the depressed and prepare a and ho an hope pe tto o th he depresse healthy book and must h he eal alth thy mind. This b ook is no exception oo ex bee welco welcomed. b c me med. d.

Young and old, often burdened by negative emotions, preyas getting the better of shreyas, find many reasons to complain. Thought waves are powerful and shape the character. A careful observation of thoughts reveals negative traits like ‘fear, anxiety, loss of control, stress, anger and envy’. Faith in God will remove them asserts the author. Awareness of God as our eternal companion and ability to surrender to his Divine Will, are among several lessons that Dada Vaswani conveys to the reader.

The book has 31 lessons, each accompanied by appropriate tales in support. The first, for instance, is a popular story about the power of faith. The stories are followed by ‘Exercises’ to reinforce the moral. ‘All power is within you. . . You are the creator of your own destiny. . . Each soul is potentially Divine. . .’ Swamiji’s forceful words come to mind while reading this book.

Swami Premananda, one of the direct disciples of Sri Ramakrishna, observed, ‘Some learn

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by observance, some learn from hearing and some others learn by suffering.’ An instance from the book: A young boy from Sadhu Vaswani Gurukul was offered a gift of Rs.10 by a neighbour if he could show a place of God’s presence. The clever boy countered with a gift of Rs.500 from his father if the neighbour could show a p place without God. g _______________________________ P. S. SUNDARAM, MUMBAI

GURU

By Suresh Sures J. Pai Published by Shri Mahaalasaa Naaraayani Mahaala Kshethra, 41, Shiroor, Devi Ksh Harikandige - 576 124, Harikan Dist., Karnataka.

Udupi D sureshjpai@gmail.com 2014. P.96 P.9 + iv. Paperback.

Rs.50.

In tthe Indian tradition, preceptor or Guru, is tion ti on,, tthe he precep accorded highest and has the ac ed the h hig ghest honour, hono stature Divine. words God manifests stature of the Div sta vin ine. e. IIn n other wo as Guru. as G uru. ur u. Epics Epic Ep icss such such as as Ramayana Ramayan reveal the high position enjoyed by the Guru in society.

The book Guru provides in great detail ‘information related to several aspects of spiritual path like Guru, real Guru, disciple, his qualities and responsibilities, service to Guru’ and the need for surrender. Guru leads the disciple from ignorance to illumination. Guru comes in the life of a person who has a passion for spiritual growth.

The author details the relationship between the Guru and disciple. The commitment of the disciple has to be total; householders could find some of them challenging.

The perfect form of Guru-shishya relationship is illustrated in the lives of Sri Ramakrishna and his direct monastic and lay disciples. These were further refined in the case of Holy Mother Sri Sarada Devi who would even undertake Japa on behalf of her disciples where needed.

The author has taken pains to bring together every aspect of the relationship between the student and teacher. The book will need further editing to remove grammatical/spelling errors and repetition of ideas. _______________________________ P. S. SUNDARAM, MUMBAI

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Spirituality Today The Centenary Issue of The Vedanta Kesari December 2014 Copies Available The Vedanta Kesari completed its century in 1914-2014.

One of India’s oldest religious monthlies in English with an uninterrupted circulation for 100 years, it celebrated its centenary by bringing out a Centenary Issue in December 2014.

• With Spirituality Today as its theme, the Centenary Issue has over three dozen articles by learned monks and scholars on what spirituality is, present trends in spiritual practices in India and abroad, essentials of spirituality and so on.

• ‘Hear, Ye Children of Immortal Bliss’—a special presentation of 16 colour pages with inspiring quotes on spirituality by the Holy Trio and others.

Pages 300. Now available for 30 rupees per copy. Postage rupees 11 per copy.

For more details, please write to: Sri Ramakrishna Math, Mylapore, Chennai - 600 014.

Email: magazine@chennaimath.org

Swami Vivekananda

The Charm of His Personality and Message B any measure, Swami Vivekananda had a multifarious By and multidimensional m personality. He was a great saint, thinke thinker, scholar, educationist, organiser, nationalist, traveller, writer writer, poet, musician, ambassador of Indian Culture to the West, and what not! To study the personality and message of suc such a diverse person is surely a rewarding and enriching experi experience, both individually and collectively. No wonder, Swam Swamiji continues, and will continue to, inspire millions of peopl people the world around. This book, focussing on various aspect aspects of his manifold personality and ever-inspiring message, is a tribute tri to the greatness and majesty that is Vivekananda— on his 150th Birth Anniversary.

Paperback, Pa aperback, pages viii + 455 Price: Rs. 110/- + Po Post stag age: e: Rs. Rs. 30/- for single copy. No request for VPP entertained Postage: Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004

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6^P°1[TbbTS Qh 7Xb BPRaTS C^dRW Swam Vivekananda travelled the length and breadth of Swami India during durin his Parivrajak-days. Motivated by an inner urge to explore and imbibe the varying colours of India and her timeless culture, cu and inspired by a deep monastic passion to visit various variou Tirthas that dot India’s sacred geography, Swamiji went around aroun the country. During these travels, he visited Goa in 1892 and an spent some days in this ancient part of India— sseeing eeing mos most of its sacred places, interacting with many people in Goa, Goa, both bo eminent and commoners. This booklet provides an overview overvie of this visit, bringing together the scattered facts aand nd information, inform along with multicolour pictures.

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

Pages 72. Price: Rs. 20/- + Postage: Rs.20/-for single copy.

No request for VPP entertained

Manifesting Inherent Perfection Education for Complete Self-improvement Th book attempts to discuss the ‘inside’ of education This which is man-making. A collection of 50 writings on various aspects of education ‘in its widest sense’, this book presents the Ind Indian worldview of divinity of man and unity of existence.

Compi Compiled from the archives of The Vedanta Kesari, these writing writings deal with various aspects of education, including the key ide ideas of Yoga and Vedanta which are of great value to all educat educationists and students. ‘As long as I live, so long do I learn,’ sa aid Sr said Sri Ramakrishna. This handy volume on education draws o ur att our attention to this fact through articles, stories and personal accoun accounts of monks, teachers, students, scholars and commoners.

Hardbound, Hard Ha rdbo b und, Pages 586, 586 Price: Rs.250/- Postage: Rs.75/-for single copy.

No request for VPP entertained Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004 Email : mail@chennaimath.org

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Ramakrishna Math (A Branch of Belur Math) South Nada, Opp. Ashoka Petrol Pump, Haripad - 690514 Dist. Alleppey, Kerala. Phone: 0479-2411700, 0974 5325 834. Email: srkmathharipad@gmail.com, viveka.vira@gmail.com Website: www.rkmathharipad.org

Help Build A New Centre For Sri Ramakrishna An Appeal

Dear Devotees, well-wishers and friends, Swami Brahmananda Ramakrishna Math at Haripad in Kerala was started in 1912 and has been sanctified by the stay of Swami Brahmanandaji Maharaj, the Spiritual Son of Sri Ramakrishna. But by long lapse of time, the buildings have become totally unfit for use.

To start with, we propose to have the Monk’s quarters, rooms for Welfare and social activities, office building, Library and free reading room, guests room and a Universal Temple of Sri Ramakrishna. The entire infrastructure has to be re-constructed. By the grace of Bhagawan Sri Ramakrishna, the plans for rebuilding the whole centre has been prepared.

The estimated expenditure for this project is Rupees 5 Crores.

We invite every one of you the noble-hearted people, specially the devotees of Sri Ramakrishna, to come forward with their generous donations to enable us to erect this abode for Sri Ramakrishna and serve humanity.

Every one, who participates in this seva-yajna (service-sacrifice) will be a sure recipient of the blessings of Bhagawan Sri Ramakrishna, Holy Mother Sarada Devi and Swami Vivekananda.

Yours in the Lord, Swami Virabhadrananda, Adhyaksha

Details for sending donations Donations from India: Cheque / D.D may be drawn in favour of ‘Ramakrishna Math, Haripad’ NEFT Transfer :A/C Number : 30642551603, : State Bank of India. Haripad. RTGS/NEFT/IFSC code: SBIN0010596.

(In case of NEFT transfer please email your Name, Amount, Postal Address, PAN NUMBER, phone number &transaction details to srkmathharipad@gamil.com This is for accounting purposes.)

Donations from Foreign countries: Kindly draw a Cheque / Draft in favour of "Ramakrishna Math" and send it to the General Secretary, Ramakrishna Math, Belur Math, Dt. Howrah (West Bengal), Pin -711 202, India.

In the covering letter mention that it is a donation for Haripad Centre building fund. And inform all the details of the donation to e-mail: srkmathharipad@gmail.com, viveka.vira@gmail.com

Donations to Ramakrishna Math are Exempt from Income Tax Under Section 80 G. Old godown used as Monks’ Quarters at present

Old building in a dilapidated condition

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Ramakrishna Mission Vivekananda University (RKMVU) Declared by Govt. of India under section 3 of UGC Act, Faculty of Disability Management and Special Education (FDMSE) Specialized Faculty Centre, Coimbatore.

The multi-campus Ramakrishna Mission Vivekananda University (RKMVU) has its headquarters at Belur Math, Howrah, W.B. Its Faculty of Disability Management and Special Education (FDMSE) is in the Ramakrishna Mission Vidyalaya, Ooty Main Road, Coimbatore, Tamil Nadu 641020. ¾ The Faculty prepares teachers in the field of Special Education (Visual Impairment, Hearing Impairment and Mental Retardation). ¾ Special Education course imparts practical and theoretical training for providing professional service to disabled persons and their rehabilitation. ¾ Anyone who undergoes this course is called a Special Teacher or Special Educator. ¾ Both normal individuals and persons with disabilities can pursue Special Education courses.

COURSES OFFERED: DEGREE COURSES S.No 1 2

Course B.Ed. in Special Education (Visual Impairment/ Hearing Impairment/ Mental Retardation M.Ed. in Special Education (Visual Impairment/ Hearing Impairment/ Mental Retardation

3

M.Phil. in Special Education

4

Ph.D. in Special Education

Entry Qualification Any degree with 50% marks B.Ed. in Special Education with 50% marks M.Ed. in Special Education

M.Phil. / M.Ed. in Special Education Special B.Ed. is equivalent to General B.Ed., according to G.O (Ms) No.56 dt.24.04.2012 DIPLOMA / CERTIFICATE COURSE

S.No 1 2 3 4

Course

Entry Qualification

D.Ed. in Special Education (Visual Impairment/ Hearing Impairment/ Mental Retardation

Pass in + 2

DISLI (Dip. In Sign Language Interpretation) CTAHD (Certificate Course in Theatre Arts for Holistic Development) CCAT (Certificate Course in Assistive Technology)

10th Pass for Deaf persons / +2 Pass for Hearing persons 10th Pass/ +2 / UG/ PG of any discipline 10th Pass/ +2 / UG/ PG of any discipline

(D.Ed., DISLI, B.Ed., M.Ed. Courses are approved by Rehabilitation Council of India)

Hostel Facilities are available, separately for Men and Women For more details contact: Visit us: www.vucbe.org The Assistant Administrative Head, FDMSE, RKMVU Faculty of Disability Management and Special Education Ramakrishna Mission Vivekananda University SRKV Post, Periyanaikenpalayam, Coimbatore 641020 Phone: 0422-2697529, 2698553, Cell: 75027 32223, Email: fdmse@vucbe.org

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Swami Yatiswarananda As We Knew Him Reminiscences of Monastic and Lay Devotees Compiled and edited by the monks and devotees of the Ramakrishna order (A set of two volumes) Swami Yatiswarananda (1889-1966) was an eminent disciple of Swami Brahmananda Maharaj, the spiritual son of Sri Ramakrishna and the first President of the Ramakrishna Order. Swami Yatiswarananda lived with many direct disciples of Sri Ramakrishna and was the President of Mumbai and Chennai Centres of Ramakrishna Math before leaving for Europe in 1933. At the request of earnest devotees in Germany, he was sent to Germany, Switzerland, Holland, and later America. He returned to India in 1950 and was the President of Ramakrishna Math, Bangalore, from 1951 to 1966. He was one of the Vice Presidents of the Ramakrishna Order.

His well-known books, Adventures in Religious Life, and Meditation and Spiritual Life, are classics in holistic approach to spirituality, harmonizing the Four Yogas of Jnana, Karma, Bhakti and Dhyana.

Containing more than 100 articles by senior monks, nuns and devotees of the Ramakrishna Order, the new book has a detailed biography of Swami Yatiswarananda, select letters, precepts and several pictures.

An audio CD containing 16 recordings of his lectures and chanting are a part of the book.

Book Size : ‘Royal’, Hardbound Price: Rupees 200/- per set (total pages 1550) Postage: Rupees 100 per set (registered parcel) No request for VPP entertained

Published by Sri Ramakrishna Math, Mylapore, Chennai - 600004 Email: mail@chennaimath.org

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NAVAJEEVAN BLIND RELIEF CENTRE (FREE HOME FOR THE BLIND, ORPHAN AND AGED) TIRUCHANOOR, TIRUPATI–517503. Ph : 0877-2239992, 9908537528 [Mob.] E-mail: sreenavajeevan@gmail.com Website: www.navajeevan.org

An Appeal 36 Years of Service to Humanity 1979–2015 1. Navajeevan School & Hostel for Blind Children ‒ 2. Navajeevan Free Eye Hospital ‒ 3. Navajeevan Free Home for Aged ‒ 4. Navajeevan Annaksetram 5. Navajeevan Sharanagati Vridhashram 6. Navajeevan Rural Medical Centres 7. Navajeevan Eye Care Centres 8. Navajeevan Orphanage Children Homes

‒ ‒

9. Navajeevan Atharvana Veda Pathasala

-

Tirupati, Parlekhimundi, Golamunda Tirupati Tirupati, Rishikesh, Parlekhimundi and Chennai Kothapeta / Rishikesh Tirupati Berhampur [Orissa] Serango & Kalahandi [Orissa] Tirupati, Parlehkimundi, Saluru, Golamunda, Berhampur, Pandukal, Vizag & Araku Tirupati

A Humble Request for Donation 1. Sponsor one day Annadan to Blind Children and aged

‒

Rs. 5000/-

2. Sponsor 5 IOL Cataract Eye Operations

‒

Rs. 7000/-

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

‒

Rs. 6000/-

4. Sponsor one poor aged person for one year

‒

Rs. 5000/-

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

‒

Rs. 50000/-

6. Vidyadan̶Educational aid for one Child

‒

Rs. 2000/-

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

Contributions to NAVAJEEVAN BLIND RELIEF CENTRE, Tirupati are eligible for Tax Relief U/S 80G of Income Tax Act. Our Bank details for online transfer : Bank Name : Indian Bank , Gandhi Road Branch, Tirupati SB A/c No: 463789382, Account Holder : Navajeevan Blind Relief Centre, Branch Code: T036, IFSC code: IDIB000T036,

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

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I tell you, he who wants Him finds Him. Go and verify it in your own life.

Try for three days, try with genuine zeal, and you are sure to succeed.

He finds God quickest whose concentration and yearning are strongest.

—Sri Ramakrishna

Sri Ramakrishna’s image at Ramakrishna Advaita Ashrama , Kalady, Kerala

Regd. Off. & Fact. : Plot No.88 & 89, Phase - II, Sipcot Industrial Complex, Ranipet - 632 403, Tamil Nadu.

Phone : 04172 - 244820, 651507, Tele Fax : 04172 - 244820 E-mail : rao@svisslabss.net Web Site : www.svisslabss.net

PRIVATE LIMITED

(Manufacturers of Active Pharmaceutical Ingredients and Intermediates) 55 ~ J U L Y From: 2 0 1 5 T h e V e d a n t a K eWith s a rBest i ~ Compliments

Vol.102-7 The Vedanta Kesari (English Monthly) July 2015. Regd. with the Registrar of Newspapers for India under No.1084 / 1957. POSTAL REGISTRATION NUMBER:TN / CH (C) / 190 / 15-17. LICENSED TO POST WITHOUT PREPAYMENT TN/PMG(CCR)/WPP-259 / 2015-2017.

Date of Publication: 24th of every month

Teach yourselves, teach everyone his/her real nature, call upon the sleeping soul and see how it awakes.

Power will come, glory will come, goodness will come, purity will come, and everything that is excellent will come, when this sleeping soul is roused to self-conscious activity.

—Swami Vivekananda

Lavino-Kapur Cottons Pvt Ltd 100% Export Oriented Unit * Star Export House BUREAU VERITAS–ISO 9001:2008 certified

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121-122, Mittal Chambers, Nariman Point, Mumbai–400 021 Tel: 91 22 6632 5141 (30 Lines) Fax: 91 22 6632 4979 / 6632 4421 / 2282 0577 E-mail: info@lavinokapur.com Website: www.lavinokapur.com TARAPUR PLANT:

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Subscription (inclusive of postage) Annual : ` 100

10 years: ` 1000 56 ~ J U LWebsite: Y 2 0 1 5 www.chennaimath.org Contact: Ramakrishna T h Sri e V e d a n t a K eMath, s a r i ~Chennai.