The Vedanta Kesari - October 2015 issue

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Swami Vivekananda’s statue near RKM, New Delhi

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VOL. 102, No. 10 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 OCTOBER 2015

Gita Verse for Reflection

365

Editorial Facing the ‘Brutes’

366

Articles Igniting the Young Minds Till the End: A Tribute to Dr. APJ Abdul Kalam A Monastic Sojourner Swami Vivekananda and Others on Religious Pluralism Gopal Stavig Kabir and His Mystic Wisdom Swami Brahmeshananda A First Visit to Belur Math William Page Swami Saradananda’s Letters to Metropolitan Boston Joseph Peidle and Jayanta Sircar

373 377 380 388 391

New Find Unpublished Letters of Swami Saradananda

384

Special Report Renovation of Bhate’s House in Belguam The Order on the March Book Reviews

386 397 400

Features Simhâvalokanam: How to Triumph Over the Difficulties of Life Swami Budhananda Cover Story: Page 6

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The Vedanta Kesari Sri Ramakrishna Math, Mylapore, Chennai 600 004 h (044) 2462 1110 (4 lines) Website : www.chennaimath.org For all authors and contributors : thevedantakesari@chennaimath.org For all subscription related inquiries: magazine@chennaimath.org TO OUR SUBSCRIBERS

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We invite our readers to liberally contribute to the Vedanta Kesari Permanent Fund. This will go a long way in placing this 100 years old magazine on firm financial footing to continue its service to the cause of a holistic and meaningful life. Your contributions (minimum of Rs.1000/- or US$ 25) by Cheque/DD/ MO should be sent to Sri Ramakrishna Math, Mylapore, Chennai, along with a covering note stating that it is meant for Vedanta Kesari Permanent Fund. Every contribution will be gratefully acknowledged and the donor’s name will be published in the Vedanta Kesari. All donations to Sri Ramakrishna Math are exempt from Income Tax under section 80G of the [Indian] I.T. Act, 1961. We accept online donations also.

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Vedanta Kesari Library Fund Scheme Do you wish to join in spreading the message of Vedanta and of RamakrishnaVivekananda to larger number of people?

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Sponsorship for one library is Rs.1000/-. Under this scheme, donors can VSRQVRU OLEUDULHV LQFOXGLQJ SXEOLF OLEUDULHV ZKLFK ZRXOG UHFHLYH 7KH 9HGDQWD Kesari for ten years.

I 7KH VSRQVRUV FDQ PHQWLRQ WKH OLEUDULHV ZKLFK WKH\ ZLVK WR HQUROO RU 7KH 9HGDQWD .HVDUL ZRXOG VHOHFW WKH OLEUDULHV RQ WKHLU EHKDOI 7KH QDPH RI WKH VSRQVRUV DORQJ ZLWK WKH OLEUDULHV HQUROOHG ZLOO EH SXEOLVKHG LQ 7KH 9HGDQWD .HVDUL 7KLV VFKHPH LV YDOLG IRU OLEUDULHV LQ ,QGLD I :H LQYLWH \RX WR MRLQ KDQGV ZLWK XV LQ WKLV YDOXDEOH VFKHPH <RX FDQ VHQG \RXU sponsorship by cash or through a DD drawn in IDYRXU RI µ6UL 5DPDNULVKQD 0DWK &KHQQDL¶ DQG send it with a covering note to The Manager, Sri Ramakrishna Math, Mylapore, Chennai - 600 004 Email : thevedantakesari@chennaimath.org Website : www.chennaimath.org ‘Doing is very good, but that comes from thinking. . . . )LOO WKH EUDLQ WKHUHIRUH ZLWK KLJK WKRXJKWV KLJKHVW LGHDOV SODFH WKHP GD\ DQG QLJKW EHIRUH \RX DQG RXW RI WKDW ZLOO come great work.’ —Swami Vivekananda

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N Cover Story N Swami Vivekananda’s Statue Near RKM, New Delhi As thousands of Delhi citizens commuting by Metro Railway pass through the Ramakrishna Ashrama Marg Metro Station located in the Blue Line route, they view from the approach staircase the majestic statue of Swami Vivekananda in the small park adjacent to the station. This 10 feet tall metal statue of Swamiji was installed by the Municipal Corporation of New Delhi some decades back. Originally it was situated in the small park on the opposite side of its present location and was relocated to its present site when the changes were made in the landscape and roads to accommodate the Metro Station that came up some years ago. Maintained by the Ramakrishna Mission, New Delhi, located a few metres away, the statue and the surrounding park draw attention of motorists, pedestrians and commuters alike to Swamiji’s abiding presence and stature. The statue is mounted on a 7-feet high pedestal with the following on the slab below—Swami Vivekananda, Born 12th January 1863, Mahasamadhi 4th July 1902, ‘Service of Humanity is Worship of God’, ‘Strength is life; weakness is death’.

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). DONORS Mr. S. Sethuraman, Chennai Rs. 1,000 Mr. Himari K. Chaudhuri, Kolkata Rs. 2000 Mr. Partha Chatterjee, New Delhi Rs. 5000

PATRONS 714. Ms. Saraswathy, Varanasi 715. Prof. Seema Mandavia, Gujarat

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

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Dist. Central Library, Palayamkottai Post, Tirunelveli, T.N. - 627 002 LLA Branch Library, Palayamkottai.,Tirunelveli, T.N. - 627 002

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LLA Branch Library, Nanguneri T.K.,Tirunelveli, T.N. - 627 106 Branch Library, Panagudy,Tirunelveli, T.N. - 627 109 To be continued . . .

ăź€ăź”ăź‘ăťŒăź‚ăź‘ăź?ăź?ăźšăź ăź?ăťŒ㝡ăź‘ăź&#x;ăź?ăźžăź• VO VOL. 102, No.10, OCTOBER 2015 ISSN 0042-2983

E ACH SOUL IS POTENT POTENTIALLY TIA DIVINE. T HE GOAL IS TO MANIFESTT THE DIVINITY WITHIN. 7

Gita Verse for Reection Tr. by Swami Tapasyananda

—Bhagavad Gita, 12.13-14

Friendly and compassionate to all and without any touch of hatred; devoid of possessiveness and arrogance; ever content and contemplative; alike in happiness and misery; self-controlled and ďŹ rm in conviction; dedicated to Me with all his heart and all his soul—dear to Me is a man who is thus devoted.

B ¾([WUHPH ORYH WR *RG LV %KDNWL DQG WKLV ORYH LV WKH UHDO LPPRUWDOLW\ JHWWLQJ ZKLFK D PDQ EHFRPHV SHUIHFWO\ VDWLV¿HG VRUURZV IRU QR ORVV DQG LV QHYHU MHDORXV knowing which man becomes mad.’ . . . ¾7KLQNLQJ RI *RG VRPH ZHHS VRPH VLQJ VRPH ODXJK VRPH GDQFH VRPH VD\ ZRQGHUIXO WKLQJV EXW DOO VSHDN RI nothing but God.’ . . . ¾%KDNWL FDQQRW EH XVHG WR IXO¿O DQ\ GHVLUHV LWVHOI EHLQJ WKH FKHFN WR DOO GHVLUHV œ 1DUDGD JLYHV WKHVH DV WKH VLJQV RI ORYH ¾:KHQ DOO WKRXJKWV DOO ZRUGV DQG DOO GHHGV DUH JLYHQ XS XQWR WKH /RUG DQG WKH OHDVW IRUJHWIXOQHVV RI *RG PDNHV RQH LQWHQVHO\ PLVHUDEOH WKHQ ORYH KDV EHJXQ œ ¾7KLV LV WKH KLJKHVW IRUP RI ORYH EHFDXVH WKHUHLQ LV QR GHVLUH IRU UHFLSURFLW\ ZKLFK GHVLUH LV LQ DOO KXPDQ ORYH œ —Swami Vivekananda &:

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Editorial

Facing the ‘Brutes’ ‘Facing Them’ Described Swami Vivekananda in the course of a lecture: Once when I was in Varanasi, I was passing through a place where there was a large tank of water on one side and a high wall on the other. It was in the grounds where there were many monkeys. The monkeys of Varanasi are huge brutes and are sometimes surly. They now took it into their heads not to allow me to pass through their street, so they howled and shrieked and clutched at my feet as I passed. As they pressed closer, I began to run, but the faster I ran, the faster came the monkeys and they began to bite at me. It seemed impossible to escape, but just then I met a stranger who called out to me, ‘Face the brutes.’ I turned and faced the monkeys, and they fell back and finally fled. That is a lesson for all life—face the terrible, face it boldly. Like the monkeys, the hardships of life fall back when we cease to flee before them. If we are ever to gain freedom, it must be by conquering nature, never by running away. Cowards never win victories. We have to fight fear and troubles and ignorance if we expect them to flee before us.1

This is what Swamiji wanted everyone to follow squarely—‘face the terrible, face it boldly.’ But what is ‘terrible’ is relative and subjective. ‘Brute’ has many versions and so also facing it. It varies from person to person, age to age, profession to profession. To a child going to the school for the first time, wearing a dress called ‘uniform’, sitting among unknown, unpredictable kids, obeying a woman called ‘m’am’, doing homework and T h e

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following all these day after day may be as good as ‘facing the brutes’! ‘Facing the brutes’ could mean different things to different people: to a teenager, speaking before his classfull of youngsters of his age, or learning to play chess or football, or doing one’s maths assignment, or a fresh law graduate arguing a case in the court or filing up a visa application or travelling by air for the first time or an old person stricken with arthritis walking down the steps daily from his multistorey apartment to the garden below— anything can be challenging and facing all these may be as good as ‘facing the brutes’. Some of the ‘brutes’ may be related to emotional and ethical issues that we face in lives. As an accountant, for instance, one may face a situation when one may be pressured to cook up a wrong figure which is unethical. In case one decides not to do, it may have decisive consequences. Or one may have to seek forgiveness from someone who one has hurt and displeased. Or it may be facing a job interview or facing the boss after an unpleasant development for which one is responsible. Or there may be the issue of living a new life style involving giving up old, bad company, and facing the ‘friends.’ Or it may be treating a serious health issue. ‘We have to fight fear and troubles. . .’ In other words, facing anything unpleasant, dreadful, perplexing and challenging means facing the brute. But before we dwell upon it further, let us ask the meaning of the term ‘brute’ itself.

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A Brute Is. . . Who is a brute? The term brute of course has many connotations. English dictionaries describe ‘brute’ as someone who is violent, savage, lacking in reason and intelligence. In his writings Swamiji uses the term ‘brute’ variously and the following are some of them—in his own words: 1. All the sense pleasures belong to the brute. And the more the pleasure in knowledge comes, these sense pleasures fall down. The more animal a man is, the more he enjoys the pleasures of the senses. No man can eat with the same gusto as a famished dog. No man was ever born who could feel the same pleasure in eating as an ordinary bull. See how their whole soul is in that eating.2 2. It is the nature of the brute to remain where he is (not to progress); it is the nature of man to seek good and avoid evil; it is the nature of God to seek neither, but just to be eternally blissful.3 3. Ninety per cent of human brutes you see are dead, are ghosts—for none lives, my boys, but he who loves.4 4. All men are pure; all men are good. Some objections can be raised to them, and you ask why some men are brutes? That man you call a brute is like the diamond in the dirt and dust— brush the dust off and it is a diamond, just as pure as if the dust had never been on it, and we must admit that every soul is a big diamond.5 5. Religion is the idea which is raising the brute unto man, and man unto God.6

A brute, to say it succinctly, is a person lacking in refinement and inner culture. He or she is raw and gross in his or her understanding and behavior. He is low in moral and spiritual values and not always amenable to reason and appeal. And, in Swamiji’s opinion, the process by which a brute is raised unto man and man unto God is called religion. This means that religion is a process of refinement and evolution, and T h e

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not just a mechanical act of performing some rituals, visible or invisible. The Phenomenon of ‘Facing’ Returning to the incident of Swami Vivekananda fleeing from the unruly monkeys and then turning back to face them, what is the vital U-turn that made him ‘face the brute’? Rising forth of his inherent courage leading to a change in his approach to face the situation. He stopped running away from danger that the monkeys posed and instead faced them, by counter challenging them. The external situation—the burly, ferocious monkeys attacking him—remained same but the person, i.e., Swamiji, made vital change in his attitude and approach to the problem which solved it. In simple terms, he faced the situation. The same applies to solving problems in life. ‘Facing the brute’ essentially means changing one’s attitude and developing courage to implement it. Changing oneself is at the root of all growth in goodness and happiness. It means making right and wise choices. All of our life consists of making right choices—not only in terms of the cloths that we wear, the houses we live in or the food that we eat or the profession we are engaged in, but also the decision that we make in terms of what we choose to think, feel and do. But most of the people hardly think so. They think that there is certain destiny involved in what is happening in their lives and they have little choice in what they are doing. They overlook the power to change or regulate their thoughts and feelings, their actions and responses which is what makes a difference between men and men, or women and women. The exercise of ‘free will’ is the special prerogative of human beings. As someone said, ‘While pain is inevitable, suffering is optional’. We can choose and

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develop the attitude that is conducive to happiness. This involves cultivating detachment, forbearance, personal initiative as well as self-surrender to a Higher Power. It is creating a holistic approach to God. Abraham Lincoln remarked once, ‘Folks are usually about as happy as they make their minds up to be.’ Like all other undertakings in life, in preparing to face the brute one has to overcome the obstacles that one encounters. A popular Sanskrit verse says that many people do not start an undertaking or work because of fear. Some leave it half way and some, despite all obstacles and hurdles, do not give way to fear and frustration till they reach the goal. Developing the courage and grit is the precondition to facing all difficult situations. A word of caution here. Let us not restrict the term courage to physical courage alone. Swami Vivekananda’s words in this context need to be pondered: There are two sorts of courage. One is the courage of facing the cannon. And the other is the courage of spiritual conviction. An Emperor who invaded India was told by his teacher to go and see some of the sages there. After a long search for one, he found a very old man sitting on a block of stone. The Emperor talked with him a little and became very impressed by his wisdom. He asked the sage to go to his country with him. ‘No’, said the sage, ‘I am quite satisfied with my forest here.’ Said the Emperor, ‘I will give you money, position, wealth. I am the Emperor of the world.’

You cannot kill me. Me the sun cannot dry, fire cannot burn, sword cannot kill, for I am the birthless, the deathless, the ever-living omnipotent, omnipresent Spirit.’ This is spiritual boldness, while the other is the courage of a lion or a tiger.7

So facing the brute could be of two types, largely speaking: facing the external threat with regard to one’s desire, ambition or selfimprovement, and facing the internal world of what one thinks oneself to be—a bundle of body-mind or the Eternal Atman. Asserting Our Spiritual Nature This means there is a spiritual aspect of courage too. In the spiritual sense, ‘facing the brute’ is to face one’s own passions and weakness—and asserting one’s spiritual identity. In the subtle world of spirituality, the brute is not outside but within us. The brute that we have to face is our own ego and selfishness—this idea that we are body. ‘So long as the “skin sky” surrounds man, that is, so long as he identifies himself with his body, he cannot see God,’ said Swami Vivekananda. This is to proclaim one’s true identity—the eternal divinity within. Of course, it is never easy to do it for, first of all, it is difficult to recognize the subtle workings of mind. Often we find it hard to recognize our true motives and take shelter under ‘goodness’ and ‘compassion’ and that leads one to spiritually unhelpful situations. Swami Vivekananda, speaking from the viewpoint of path of Jnana or ‘Knowledge’, says,

‘No,’ replied the man. ‘I don’t care for those things.’ The Emperor replied, ‘If you do not go, I will kill you.’ The man smiled serenely and said, ‘That is the most foolish thing you have ever said, Emperor. T h e

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‘Comfort’ is no test of truth; on the contrary, truth is often far from being ‘comfortable’. If one intends to really find truth, one must not cling to comfort. It is hard to let all go, but the Jnani must do it. He must become pure, kill out all desires and cease to identify himself with the body. Then O C T O B E R

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and then only, the higher truth can shine in his soul. Sacrifice is necessary, and this immolation of the lower self is the underlying truth that has made sacrifice a part of all religions.8

The other way of facing the brute of ego and the weaknesses born of it is to take refuge in God and seek His help. Says Swamiji, from the viewpoint of Bhakti or devotion: ‘Foolish indeed is the man who living on the banks of the Ganga digs a little well to drink water.’ So is the man who begs of God material objects. The Bhakta should be ready to stand up and say, ‘I do not want anything from you, Lord, but if you need anything from me I am ready to give.’ Love knew no fear.9

A devotee of the Lord asserts his fearlessness through his abiding faith in the presence of the All-powerful Source of all strength and determination. He wants nothing from Him; he wants His abiding Presence, and this is his perennial source of strength. His capacity to ‘face the brutes’ comes from his conviction in his Beloved One, the Almighty One. In the context of facing oneself, ‘facing the brute’ could also simply mean being ‘alone’. This means learning to be in one’s own company. This may mean accepting one’s faults and facing the guilt of having done what should not have been done. It is better to face oneself than to postpone it for however much

we may postpone it, we have to face ourselves one day. Often we are afraid of our own company. And this fear leads to running after things that can divert our attention, and thus evade oneself. There are many such deviations available these days—social media sites in the Internet, apps in the mobile phones, movies, songs and what not. It is not the technology which should be blamed but the user of the technology, man or woman, who lack the courage to face oneself, who should be blamed. Sometimes even ‘religion’ and ‘service’ may be treated in the same way. The real purpose of life is to transform oneself, to face oneself and grow in virtue and become pure enough to be able to experience the inner divinity. Conclusion ‘Facing the brute’ is a task which everyone has to encounter—be it in the material world or in the spiritual realm. Preparing to face the unpleasant and the difficult situation is part of the process of growth. One should not try to flee away from the situation but find out the best way to face it squarely and boldly. This means asserting the divinity—the source of all strength and courage—within and not denying it. The expression of divinity is what is called courage. That is how religion raises ‘the brute unto man, and man unto God.’ †

References 1. CW, 1:339 6. CW, 5.409

2. CW, 9.221 7. CW, 2: 85

3. CW, 7.13 8. CW, 8:13-14

4. CW, 4.367 9. CW, 3.392

5. CW, 7.429

India’s Timeless Wisdom ,W LV HDV\ WR UHDG FRXQW DQG EH SUR¿FLHQW %XW WR EXUQ GRZQ OXVW DQG FRQWURO WKH PLQG DUH DV KDUG DV FOLPELQJ WKH VN\ —Sant Kabir T

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Simhâvalokanam

From the Archives of THE VEDANTA KESARI (June, 1967-68, p. 80-89)

How to Triumph Over the Difficulties of Life SWAMI BUDHANANDA

(Continued from the previous issue. . .) Attainment of perfect purity is not an easy affair. It requires hard, steady and dexterous struggle against one’s lower nature, which is dominated by past tendencies. But by the grace of God with a right resolution which is not defiled by secret duplicity of heart, one can become pure in heart. And when the pure in heart can even see God, what difficulty in life can he not face? The purer we are in our heart, the greater is our might to successfully fight against our difficulties. Four Evils of the Tongue: As regards avoiding four evils of the tongue the Buddha says: 1. ‘Lie not but be truthful, speak the truth with discretion, fearlessly and in a loving heart. 2. ‘Invent not evil reports, neither do you repeat them. Carp not but look for good sides of your fellow beings, so that you may with sincerity defend them against their enemies. 3. ‘Swear not but speak decently and with dignity. 4. ‘Waste not the time with gossip, but speak to the purpose or keep silence.’ Telling what is called ‘white lies‘ is not considered any sin at all. But once you start telling white lies, you escalade into telling lies of many other colours, which are far from being white. And all told lies are traps of future difficulties into which you will be eventually caught. By being truthful we avoid many future difficulties though initially we may have to suffer the consequences of telling the truth. Without a firm grip on truth one cannot build up a life worth living; for the future of falsehood is exposure and ignominy. But truth-speaking should not be used as an offending and insulting weapon. Truth should be spoken with discretion, fearlessness and love. When truth-speaking is not qualified by these, it gets mixed up with conceit. Then it becomes a creator of difficulties for oneself and others. Imagine how many difficulties are being everyday created in the world by inventing evil reports, or spreading them. When you spread an evil report you not only defile your tongue but also become a channel of falsehood. And through the channel of falsehood truth T h e

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will not flow. If truth does not flow through you, spiritually speaking, you are more dead than alive. The Buddha asks us not only not to carp at others but also to look to the good sides of our fellow beings, so that we may defend them against their enemies. If we cultivate this disposition can we have any difficulty in human relationship? Everyone has faults no doubt. But even the most depraved person will not be without a good side in him. By recounting others’ faults we cannot do any good to them but surely we can create difficulties for ourselves. Again if we can uphold and defend a person, in spite of his many faults, we will be helping him to get rid of some of his present and future difficulties. We are asked by the Buddha not to swear but to speak decently and with dignity. Speech is an all-powerful instrument given to men which should be used with great caution and circumspection. With speech you can inspire one with divine thoughts, or inflame one with anger, break a person’s heart, or infect a person with lewd thoughts. And wrong speech always comes to you as a boomerang. Only such speech should be uttered as are satya, priya and hita, true, loving and beneficial. Sometimes just to pass off as smart we utter words which are neither true nor loving, much less beneficial, which may be moreover positively harmful. From use of such wrong words chain reactions may start involving our future. We see the evil effects of wrong speech everywhere in the world beginning from our parlours to the assemblies of the United Nations. Habitual gossipers cannot always speak the truth. In order to be interesting they have to use all sorts of quips. And gradually it becomes necessary for them to draw heavily on falsehood, which will surely create future difficulties. Purposeless talks soon degenerate into senseless talks. And many of our quarrels in the world arise from senseless and useless talks. There is an Indian saying that a dumb man has no enemy. Silence is golden, because at this time we do not sow seeds of conflict, and in silence alone we can comprehend the spiritual truths of life. How to Avoid Three Evils of the Mind: Covetousness, hatred and error, all of which are bound to create difficulties in future? The Buddha says: ‘Covet not, nor envy, but rejoice at the fortunes of other people.’ Envy is a purposeless wastage of energy. It has nothing creative or positive about it. It is simply destructive. Rejoicing in others’ fortunes can have a therapeutic effect on our own minds. It is necessary for keeping up mental health. A healthy mind by itself is a powerful antidote to all kinds of difficulties of life. As regards hatred the Buddha says: ‘Cleanse your heart of malice and cherish no hatred, T

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not even against your enemies; but embrace all living beings with kindness.’ There is nothing so devastating for man’s finer sensibilities as hatred. One who hates really casts away his own mind. And yet systematically hatred and counter-hatred are preached with the result that humanity stays inextricably caught in the meshes of interminable problems. As regards avoiding the third evil of the mind, error, the Buddha gives a precious advice. He says: ‘Free your mind of ignorance and be anxious to learn the truth specially in the one thing that is needed, lest you fall a prey either to scepticism or to error. Scepticism will make you indifferent and error will lead you astray so that you shall not find out the noble path that leads to the life eternal.’ The typically modern man boasts of his scientism, swears by secularism and disavows affiliation to any faith, for he considers himself too highly intellectual to be religious. He has, however, created his own fleeting sensate values. Such a person not unoften ends in becoming a complex and queer product of scepticism, cynicism and immorality. Having no inner urge to go by the noble path, he goes by the downward slippery path, and quickly reaches the bottom of degradation from where he spits curses on everything in the world. If, however, we faithfully follow these ten precepts of the Buddha in our lives we will have warded off many of our future difficulties. VI How to Face Present Difficulties

Now comes the more important question: How to face the difficulties that beset us in the present? The person who is persuaded to earnestly follow these ten precepts of the Buddha will find the besetting difficulties easier to handle. Even then a new strategy is needed to face the present difficulties. In the face of exacting difficulties two things are possible: either you keep your head or lose it. Difficulties can be overcome only by keeping the head cool. Confucius and his followers had to go for days without food in China, and some of his followers fell ill and were confined to bed. Tselu, one of his companions, came to see Confucius in low spirits and asked, ‘Does the superior man also land in difficulties?’ Confucius said, ‘Yes, the superior man also sometimes finds himself in difficulties, but when an inferior person finds himself in difficulties, he is likely to do anything.’6 If the inferior man has to starve two days, on the third day he will not hesitate to steal. But the superior man will keep his head cool. (To be concluded. . .) References 6. Wisdom of China and India, Edited by Lin Yutang, Random House, New York, 1942, P. 834. T h e

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Igniting the Young Minds Till the End A Tribute to Dr. APJ Abdul Kalam A MONASTIC SOJOURNER

From Humble Beginnings to the Highest Office ‘When Swami Vivekananda says, “Blessed are the pure in heart, for they shall see God,” this purity of heart will have the vision of God. It is indeed the theme of whole music of this universe. . . .’ wrote APJ Kalam. This is from his introduction dated 14 July 2005, from Rashtrapati Bhavan, New Delhi, to the book I Am A Voice Without a Form published by Ramakrishna Math in Hyderabad. Dr. Kalam further wrote,

through the dint of hard work as a scientist in government service. India’s ‘missile man’, as he was christened in the popular press, Abdul Kalam was

What a beautiful message to the religions from Swami Vivekananda, ‘My name should not be made prominent. It is my ideas that I want to be realised.’ Let us do that and Almighty will bless our societies.

Known as People’s President, Dr Avul Pakir Jainulabdeen (APJ) Abdul Kalam, India’s eleventh President, was well-versed in the essential truth various religions preach and was well read in their spiritual literature. He loved students and died doing what he loved—addressing students, at a students’ meeting in Shillong in the Indian state of Meghalaya on 27 July 2015. Undoubtedly he was an extraordinary Indian. Born in humble circumstances in rural Tamil Nadu, as an young boy Dr. Kalam sold newspapers to help his family make ends meet, and was one who rose to the highest office in the land. This he did so not through the conventional route of a political career but T

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Dr. A.P.J. Abdul Kalam

a rocket scientist who rose to prominence as head of the country’s successful civilian space and missile defence programmes. As President, he became most popular, disregarding its usual ceremonial role and reaching out to commoners, especially the young. Not only youth, he touched the hearts of all and sundry, as the outpouring of grief at his demise made clear. Across the country, people mourned his passing away by writing condolence messages in their social media accounts, by holding meetings observing silence, putting garlands on his pictures—one could see this happening even in the modest fishermen’s houses in the coastal areas.

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Combining characteristic power-point presentations of his vision for India’s future with instructional and inspirational poems for children, lecturing on everything from solar energy to the importance of broadband connectivity for India’s villages, Abdul Kalam tirelessly worked to transform the sleeping minds into ‘ignited minds’, to use the title of one of his five bestselling books (he published 17 in all). His inspiring life is well narrated by himself in his book Wings of Fire. Wrote a popular leader after Abdul Kalam’s passing:

building. At the invitation of Belur Math, he inaugurated the Cultural Complex adjacent to Swami Vivekananda’s Ancestral House in Kolkata on 1 October 2004. On this occasion he said:1

He [Kalam] was extraordinary for other reasons too. As a Muslim steeped in Hindu culture, he was to many an oddity—a scientist who could recite classical Tamil poetry, who played the Rudra-veena, a traditional South Indian instrument, and listened to Carnatic devotional music every day, but performed his namaz with no sense of incongruity.

. . . This incident demonstrates the vision of the great personality of Swami Vivekananda. His vision was to have a strong and developed India. He clearly foresaw the role science, technology, and industry have to play. It is Swamiji who made Jagadish Chandra Bose to get a patent for his invention. His call for awakening of India was not merely in spiritual fields but for all round economic and social progress.

In blending the Islam into which he was born with a strong sense of the traditions in which his civilization was anchored, Abdul Kalam was a complete Indian, an embodiment of the eclecticism of India’s heritage of diversity. With his long silver hair unfashionably combed back and his thick Tamilian accent, he was an unlikely pop culture idol, but that was what he became.

Friends, when I am in this beautiful environment—the Ancestral House of Swami Vivekananda—let me recall an event that took place in a ship, which was sailing from Bombay to Europe in 1901. Two great human beings were travelling in that ship. They introduced each other. They were Swami Vivekananda and Jamsetji Nusserwanji . . .2

Recalling his visit to the Rajkot Centre, he said,

Dr. Kalam was a man of great sympathy and vision and travelled widely before, during and after his tenure as the President and interacted with lakhs of students as well as religious and spiritual leaders across India, learning from them, paying homage to the work they were doing and sharing his vision and ideas with them. His Association with Ramakrishna Movement Dr APJ Abdul Kalam deeply admired Swamiji’s message of man-making and nationT h e

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Swamiji of Ramakrishna Mission, Rajkot, requested me that I must visit Ramakrishna Mission for a few minutes on my way to the airport. When I reached, I found that a spiritual discourse was in progress on Ramakrishna’s teaching and Swami Vivekananda’s Mission of Life. After the discourse there was a prayer call. There was a spiritual sangeet [actually evening arati] engulfing the hall with rhythmic musical notes. I joined the prayer along with hundreds of devotees. The spiritual environment and the intensity of prayer put me into a different plane. . . it took me to the different plane and that day I found that time became indeterminate. This can be the effect of integrated spiritual environment. Now when I am in the Swami Vivekananda Heritage Building, my mind is experiencing a similar spiritual environment that I experienced in Rajkot. O C T O B E R

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Dr. Kalam also visited Vadodara Centre and later also spoke at a couple of programmes organised by the Centre including the National Youth Day—the birthday of Swami Vivekananda. During one of his visits, he went around the book sale section of the Vadodara Centre and flipped through the books there. He also visited Porbandar in 2002 and opened the school building built by Ramakrishna Mission there. As an engaging and inspiring speaker he addressed, among numeDr. A.P.J. Abdul Kalam at Swamiji’s House, Kolkata rous others, a good number of programmes organised by different centres in Mylapore in Chennai, he not only addressed (at Delhi, Pune, Belgaum, Mysore, Madurai, the young audience, but also moved among Bangalore, Vadodara, and Rajkot, among them, interacting and answering questions others) of the Ramakrishna Math and Mission, they asked. He became one among them. and was ever keen to interact with students. Though a receipt of numerous awards and He visited Belur Math and interacted with honours, including Bharat Ratna, India’s Swami Ranganathanandaji Maharaj, the then highest civilian award, he carried himself President of Ramakrishna Math and Mission. very light, showing his utter lack of selfWhen he visited Belur Math and other Centres importance. Once, when he came to speak at of the Math and Mission, he often set aside the the guest lecture organised by Vivekananda customary security arrangements, and liked to Study Circle at IIT Madras, one saw him interact with the resident monks as well as the spontaneously displaying this sense of natural youth gathered there. humility and self-abnegation—when he had to As President of India, when he paid a be introduced, the 6000 strong young audience visit to Ramakrishna Mission Students’ Home

With Swami Smarananandaji at New Delhi T

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With Swami Ranganathanandaji at Belur Math O C T O B E R

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With Swami Harshanandaji at Bangalore

With Swami Kamalatmanandaji at Madurai

were charmed to see him busy with his laptop, preparing to speak to them—unmindful of the big awards he had received being mentioned! Besides, Dr. Kalam was a man of deep spiritual insights. In his Foreword to The Message of Vivekachudamani by Swami Ranganathanandaji,3 he wrote: Today men and women enshrouded in their respective narrow circles of community, religion, language and culture needs to be released from these constraints to become ‘world citizens’. Vivekacudamani, with Swamiji’s [Swami Ranganathanandaji’s] sparkling commentary, is a science of human enlightenment which cuts across the different religions, communities, cultures and civilization. It deals with manmaking—Making of universal men and women. When I try to understand Einstein’s Unified Field Theory relating to four dimensional continuum and Swami Ranganathananda’s commentary to verse 239 of Vivekacudamani which says that the truth, Brahman, is that in which there is no differentiation of knower, knowledge and

known, which is infinite, transcendent and the essence of the knowledge absolute, I feel time has come for researchers in India and abroad to find a solution to Unified Field Theory linking Einstein’s four dimensional continuum and Shankara’s description of Brahman. The result may lead to the knowledge about how the universe was born. In the modern times, particularly in the present day, when we are witnessing constant unrest in the human society, it is essential to understand that there is Almighty God, manifested in Self. If the humanity understands this unity in diversity, it can see a prosperous, happy, peaceful and bright future.’

Dr. APJ Kalam (1931-2015) was a man of deep devotion and humility. At his demise, while the country has lost a legendary and visionary scientist and leader, a man of head and heart, the Ramakrishna Movement has lost an ardent admirer and lasting friend. Men of his stature continue to inspire and enthuse generations of people, young and old, illiterate as well as learned.

References 1. See his talk—‘Awaking India’, The Vedanta Kesari, November 2004, p. 21 2. Recalling their discussion and subsequent correspondence between and setting up T h e

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Institute of Sciences, Bangalore—see ‘Coming True of a Great Vision’, The Vedanta Kesari, November 2014 3. Published from Advaita Ashrama, Kolkata

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Swami Vivekananda and Others on Religious Pluralism GOPAL STAVIG there is only the one. One Infinite religion existed through all eternity and will ever exist, and this religion is expressing itself in various countries in various ways. Therefore we must respect all religions and we must try to accept them all as far as we can.2 . . .So it is with this universal religion, which runs through all the various religions of the world in the form of God; it must and does exist through eternity . . . Each religion, as it were, takes up one part of the great universal truth, and spends its whole force in embodying and typifying that part of the great truth. It is, therefore, addition, not exclusion.3

What is Religious Pluralism? The word ‘religious pluralism’ has in many cases replaced the original phrase of ‘religious toleration’. Along this line in January 1900, Vivekananda stated at the Universalist Church in Pasadena, California, Our watchword, then, will be acceptance, and not exclusion. Not only toleration, for so-called toleration is often blasphemy, and I do not believe in it. I believe in acceptance. Why should I tolerate? Toleration means that I think that you are wrong and I am just allowing you to live. Is it not a blasphemy to think that you and I are allowing others to live?1

What follows are seven topics discussed on the subject of religious pluralism. God’s Plan of Divine Plenitude 1. At the highest level of existence there is only one eternal universal transcendental religion with many partial manifestations: Swami Vivekananda (1863-1902) averred, The religions of the world are not contradictory or antagonistic. They are but various phases of one eternal religion. That one eternal religion is applied to different planes of existence, is applied to the opinions of various minds and various races. There never was my religion or yours, my national religion or your national religion; there never existed many religions, g

It was affirmed by Swami Abhedananda (1866-1939), a direct disciple of Sri Ramakrishna, that the eternal spiritual laws and principles are the foundation of all of the higher religions of the world. They are nonsectarian and do not originate with the Divine Incarnation or a prophet who reveals them. The eternal religion (Sanatana Dharma) underlies and embraces the fundamental principles of all special religions. The universal religion, is based upon the eternal principles and such spiritual laws as govern our life at all times, only such a religion can claim to be universal. It embraces the fundamental principles of all religions . . . It teaches unity in variety, that the Godhead is one, although the eternal Supreme

For over 50 years the author has been a member of Vedanta Society of Southern California, USA. He is the author of the book Western Admirers of Ramakrishna and His Disciples, edited and published by Advaita Ashrama Kolkata, and has contributed thoughtful articles to various religious and philosophical journals including The Vedanta Kesari. T

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Being is worshipped under different names and in various forms.4

in every nation? I have found them all over the world.6

All of the great religions of the world are only partial expressions of the universal religion. There is one God with a variety of manifestations, names and forms who manifests Himself in all religions. God has unlimited love for humanity and can incarnate wherever He is needed.

Friedrich Schleiermacher (1768-1834), the German founder of modern Protestant theology, reasoned that, The whole circumference of religion is infinite, and is not to be comprehended under one form, but only under the sum total of all forms . . . He must be conscious that his religion is only part of the whole; that about the same circumferences there may be views and sentiments quite different from his, yet just as pious; and that there may be perceptions and feelings belonging to other modifications of religion, for which the sense may entirely fail him.7

The founders of the different religions of the world represent the different ideals to be realized by different individuals. Each of them expresses only a part of the one eternal religion which is nameless and formless and which is not limited by doctrines and dogmas.5

Abandon the vain and foolish wish that there should be only one religion . . . You are wrong therefore, with your universal religion that is to be natural to all; for no one will have his own true and right religion if it is the same for all. . . . He [Jesus] never maintained He was the only mediator, the only one in whom His idea actualized itself. . . . As nothing is more irreligious than to demand general uniformity in mankind, so nothing is more unchristian than to seek uniformity in religion . . . Varied types of religion are possible, both in proximity and in combination, and it is necessary that every type be actualized at one time or another. . . . The totality of religion requires that all of the various views and relations to God be developed. It is best for every valid form of religion to be actualized.8

In the ontological creative process of the universe the One becomes many, the homogeneous becomes heterogeneous. Consequently the One religion subdivides into many religions. 2. God’s plan of variety in the universe is necessary for divine plenitude, the fullness of God’s expressions: Vivekananda discerned, My idea, therefore, is that all these religions are different forces in the economy of God, working for the good of mankind; and that not one can become dead, not one can be killed. Just as you cannot kill any force in nature, so you cannot kill any one of these spiritual forces. You have seen that each religion is living. From time to time it may retrograde or go forward. At one time, it may be shorn of a good many of its trappings; at another time it may be covered with all sorts of trappings; but all the same, the soul is ever there, it can never be lost. The ideal which every religion represents is never lost, and so every religion is intelligently on the march. And that universal religion about which philosophers and others have dreamed in every country already exists. It is here. As the universal brotherhood of man is already existing, so also is universal religion. Which of you, that have traveled far and wide, have not found brothers and sisters T h e

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Religious differences preserve the variety and individuality of each culture. The philosophy behind religious pluralism is beautifully expressed by the Russian Sociologist Pitirim Sorokin (1889-1968),

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of God, as God’s exclusive confident and agent. On the other hand, the numberless different ripples; of this Infinite Ocean allow the different groups, of believers to pick up somewhat different sets of its ripples that for various reasons most appeal to them. So understood, the differences in the chosen ripples, usually reflected in the dogmas and rituals of different religions, in no way necessitates for different denominations to be antagonistic to each other or to view one’s own beliefs as the only truth while those of other religions as totally false. Cherishing its own beliefs, the believers of each religion can equally respect the beliefs of other religions as supplementary to their own, revealing additional aspects of the mysteries tremendous et fascines ‘into which fade all things and differentiations’ (to use St. Thomas Aquinas’ expression). Viewed so, the religious differences cannot only be tolerated but genuinely welcomed

and esteemed. In their totality they convey to us a fuller knowledge of the Supreme Reality than that given by a single religion.9

It is possible that as a broad generalization, Hinduism and Buddhism have traditionally placed more emphasis on transcending the world, Judaism and Christianity on changing or mastering the world, and Confucianism on harmonizing with or adapting to the world. Liberation-salvation history (Heilsgeschichte) is not static, but is subject to change. In the course of liberation-salvation history, God reveals Himself/Herself through various religions depending on the Divine plan. The Lord works through the religion that is best suited for His/Her particular purpose at that particular time in history. (To be continued. . .)

References 1.

2. 3. 4. 5.

The Complete Works of Swami Vivekananda (Hereafter CW) (Calcutta: Advaita Ashrama, 1962), II, p. 374. CW, IV, p. 180. CW, II, pp. 381, 365. Abhedananda in India (Calcutta: Ramakrishna Vedanta Math, 1968), p. 116. Ibid., pp. 21, 115-16, 183-84; Swami Abhedananda, Philosophy and Religion (Calcutta: Ramakrishna Vedanta Math, 1951, pp. 27-28, 37.

6. 7. 8. 9.

CW, II, pp. 366-67. Friedrich Schleiermacher, On Religion, tr. J. Oman (New York: Frederick Ungar, 1955), p. 54. James Livingston, Modern Christian Thought (New York: Macmillan, 1971), pp. 82, 104-05. Pitirim Sorokin, ‘The Western Religion and Morality of Today,’ in Toward Global Sociology, ed. G. Hallen and R. Prasad (Agra: Satish Book Enterprise, 1970), p. 179.

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¿UP ZLWK 6UL 5DPDNULVKQD ¾, DFWXDOO\ see *RG PRUH FOHDUO\ WKDQ , VHH \RXœ RU GHFODUH ZLWK 6ZDPL 9LYHNDQDQGD ¾, have touched the feet of God.’ —Claude Alan Stark T

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Kabir and His Mystic Wisdom SWAMI BRAHMESHANANDA

(Continued from the previous issue. . .) Philosophy Being illiterate, Kabir, like Sri Ramakrishna, never systematically studied or read books. He did, however, hear a lot and although he might at times make contradictory statements regarding God, world, soul, etc., he had his own philosophy founded on direct and definite spiritual realizations. Kabir believed in and preached the formless, attribute-less, birth-less Brahman which cannot be described in words, is beyond the grasp of the mind, and which does not incarnate, as is evident from his following song: He did not incarnate as son of Dasharath, nor tormented King Ravana of Lanka. He was not born of Devaki nor did Yashoda took Him in her lap. He did not roam about with cowherd girls nor hold Govardhan overhead. He did not deceive Bali by becoming Vamana, nor rescue the Vedas and the earth (as Varaha). He did not jump as Gandaki-Shaligram, nor move about in water as a fish or tortoise. He did not meditate (as Nara-Narayana) at Badrinath, nor torment the Kshatriyas becoming Parasurama. He did not give up his body at Dwarka nor was a ‘pinda’ engraved at Jagannath (Puri). Says Kabir, these are simply external acts. That, which is beyond the reach of these, has pervaded the whole world. For, that which enters the womb and takes a form and name is an ‘artefact’.

Although Kabir has, in his works, used the words like Rama, Hari, Krishna, Vishnu, Shiva, Govind, Raghava, and Muslim names like Khuda, Allah, Rahim, Rab, Khasam, Huzur, etc., he has used them only in the sense of the transcendental formless Reality beyond the three gunas. There are other words also like Sahaja, Shunnya, Unman, Anahad, etc., that were prevalent among the Natha and Siddha sects. However, the word ‘Rama’ was most dear to Kabir. Yet, being a devotee, Kabir has also described God with attributes. Sometimes, he called God mother, and himself her son; sometimes the Beloved and himself His spouse; sometimes God as Master and himself His dog. This God has neither head nor mouth, is neither beautiful nor ugly, and is subtler than the fragrance of a flower. It is neither heavy nor light, neither black nor white, neither sunshine nor shade, neither earth nor sky, neither day nor night; is it beyond all description. Kabir has stressed the need to realize one’s real nature which can be done by turning the mind within. Then the soul becomes eternal. The soul is infinite (ananta),

A former editor of the Vedanta Kesari, the author is a senior monk of the Ramakrishna Order, now living at the Ramakrishna Advaita Ashrama, Varanasi. A shorter version of this article (based on the material provided by Prof. Avadhesh Pradhan of BHU, Varanasi) has been published as introduction to The Mystic Wisdom of Kabir, being the translation of Kabir's popular verses and songs by the author and published by Sri Ramakrishna Math, Mylapore, Chennai. T h e

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attributeless (nirguna) and pervades not only the whole human body but everything in the world (all pervading). There is an echo of the soul’s description as found in the Gita and the Upanishads in Kabir. Kabir considers the soul and the Brahman as one, like the drop and the ocean, or as the water within a pitcher filled with water, becomes one with the water in the lake when the pitcher breaks. When both are in reality one, how can there be liberation of the already liberated? It appears that Kabir was influenced by the theory of Maya in the Upanishads and the Gita. Like Sri Ramakrishna, Kabir seems to equate maya with ‘woman and gold’. He has given many names to it and described maya variously: She is very powerful and overpowers a soul the moment it is born; great yogis, ascetics, monks can’t escape from it. Lust, anger, greed, delusion, pride, etc., are its helpers. With a Brahmin she is as his wife, with a yogi as the disciple, Kamala (Laxmi) in the abode of Keshava and Bhavani with Shiva. Maya is as diamond for one, while a chain for another. . . It defeats all, except those who take shelter in Rama.

Kabir does not accept the absolute reality of the universe full of forms and dualities. It is merely a painting and the Painter alone is real. Kabir has accepted like most of the other Indian philosophies, the cosmology of the Samkhya philosophy. He seems to accept the theory of Vivartavada according to which the world is merely an appearance. According to him, the world is a magical, fictitious, creation. The magician alone is real, not the projection. Kabir, quite obviously, supports the Shankara’s theory of Advaita. In the works of Kabir, we find the stream of Jnana, bhakti and yoga, all three flowing together. Some scholars have considered him T

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as influenced by the yoga system of Nath sect. Others consider him a jnani while still others a bhakta (devotee). Modern enthusiastic reformers lay greater stress on his antihypocrisy humanistic social message. It is difficult to decide what, after all, was Kabir’s essential message, and what he learnt, if at all, from his Guru Ramananda. Kabir’s views on Yoga (Hatha) It is a fact that Kabir has often used the words like nada-bindu, Surati-nirati, pranayama, ghata (body), ida, pingala, muladhara, kundalini, sahasrara, etc., which are the technical words of Hatha Yoga. There are also the allegorical words indicating the mystic yogic experiences like sunya, chandra, gagana, pavana, gangayamuna, amrit-rasa, etc. It seems Kabir was influenced by the Hatha Yoga practices as prevalent in the Natha cult, but he considered its rigorous practices as mere externals, and the ‘sunya’ or void state thus gained as impermanent like the intoxication produced by wine. He, however, did give importance to sahaja samadhi—a state of ever existent tranquility—to be able to visualize the charming form of the Supreme Beloved Lord with open eyes always, without sitting in a specific posture or mudra. In a particular song describing this state, he says:

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This sahaja natural samadhi is gained by the grace of the Guru and goes on increasing day by day. All my movements on foot are circumbulation, whatever I do (by hands) is service to the Lord; my lying sleep is prostration. My speech is chanting Lord’s name. My hearing is remembrance of the Lord. My eating and drinking are offerings to the Lord. I don’t close the eyes or ears, and, without any effort with open eyes witness Lord’s form. Evil desires are destroyed and my union with the Lord continues even while sitting or moving about. O C T O B E R

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Saint Kabir weaving and conversing

One of the key concepts of Kabir’s teachings about spiritual practice is the Awakening of consciousness through the Sound. This is called Surati Shabda Yoga. This consciousness is sometimes symbolized as a lady, who ascends to the cosmic space when the sound of the mystic word vibrates, and moves from the sound to the soundless ‘Anahat’ state. If however the sound or the vibrations are not gained, this consciousness goes downwards and wanders in the world of sense objects and dead matter. This ascent can occur in various ways: like a crawling snake or an ant, or like the jumping from one branch to the other of a monkey. But the ascent according to the surati-shabda yoga of Kabir is like the movement of a bird in the sky. Once awakened by the grace of the Guru this consciousness reaches the ‘Anahat’ directly and unites with it transcending all the intervening states. T h e

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Kabir as a Humanist From Kabir’s works, one gets the strong proof that he was a mystic and a sage of spiritual realization. Not only that, he forcefully advocated it. Hence, he could not bear the externals of religion. He mercilessly and fearlessly attacked caste prejudices and ritualism. According to him, Rama’s Name is the essential Truth, and rest of the rituals proves to be bondages without it. Likewise, he also criticized the Muslim rituals like Vazu, Namaz, Sunnat, etc., as well as their violence and cruelty. Thus Kabir is considered a humanist par excellence in Hindi literature who forcefully attacked superstition, irrational traditional beliefs and social disparities based on them. He fought against social exploitation, injustice and evil practices in society. On the positive side he advocated equanimity, self-control, non-violence, non-possessiveness and holy company. He achieved the purification of a collective consciousness that thousands of preachers and books failed to do. Although money is needed for living, hoarding causes disparities in society, which he decried. He strongly preached simplicity and contentment. ‘Holy men don’t make a baggage, though they fill their stomach.’ ‘Better be content with porridge (Khichdi) for, someone’s throat would be cut if you want to enjoy bread with meat’, and, ‘when Lord is all powerful, give up anxiety. Where, after all, is anything in the bag of birds and animals’ are such extortions against hoarding. Denunciation of Rituals and Religious Pretensions Kabir has bitterly denounced formal recitation of the Vedas, fasting and observances of vows, ritualism, worship of images of gods and goddesses, prophets and

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incarnations, pilgrimages, and non-touchism. He abused the priests as expert butchers. He questioned them to show him the origin of non-touchism. After all God has created all equal. Or, rather that all are the children of God, all die and get dissolved in the earth. He argued that if God could be seen by worshipping a stone, he would prefer to worship a mountain. What Kabir stressed was Bhakti. If true love for God awakens in the heart, all the formalities and external formulations fall off themselves. As of Hindus, Kabir also denounced the traditional practices of Muslims. By merely putting on the sacred thread one does not become a Brahmin, nor does one become a true Muslim by circumcision, he would say. Has the God gone deaf that the Mullah shouts from the top of the mosque? Kabir seems to be especially unhappy with the certain sects of Shaktas, the worshippers of the Goddess, for abominable practices prevalent in them. In one word, Kabir criticized the over-emphasis on the externals and religious pretensions prevalent in almost all the sects of his time, to the extent that he did not even spare the worshippers of the Impersonal, Formless God: ‘the worshippers of the Impersonal God sing Sakhis and devotional songs but they know not about the Atman,’ etc. It must not be inferred by all this, however, that Kabir was a social reformist. His emphasis was on Bhakti—true love of God.

These social dimensions were its by-products. All social differences cease when devotion sprouts in the heart. Spiritual realization is the basis of all social reforms. Says Swami Yatiswarananda: The songs of Kabir spread among the masses and enabled them to grasp the essentials of true spiritual life. His own simple and Godintoxicated life became an ideal for thousands of people. In him, the Hindus and Muslims found a common meeting point. His poems profoundly influenced the social outlook and religious beliefs of the people of the entire North India. How deep and wide that influence was can be understood only when you go to South India where you meet with a different cultural pattern and social attitude.1 Kabir’s songs have a strong moralizing vein in them. He stressed simplicity of life, manual labour, equality of man; and he condemned religious bigotry in no uncertain terms. Like his guru, Ramananda, he laid stress on the chanting of the Name which he identified with God Himself. God for him was the all-pervading Supreme Spirit who is immanent in all beings and transcends all forms. At the same time, God is the Soul’s Eternal Beloved, who can be known only through pure love for Him. He has no use for rituals and philosophical doctrines. For him Ram and Rahim referred to the same Supreme Spirit. He condemned the blind worship of images in temples and superficial doctrines in mosques. What everyone ought to do was to seek Him in the depths of his heart.2

(To be continued. . .)

References: 1. Meditation and Spiritual Life, p.490

2. Ibid., p.489

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Unpublished Letters of Swami Saradananda1 Math. Belur. Howrah. India. June 20, 07. Dearest Granny,2 Your kind letter of May 13th has come to hand duly & I thank you very much for the same. I am glad you are going to write to my brother at Calf. He will need your consolation badly, now that dear mother is no more. It will be hard for him to think that he will find none of his parents, on return. As I have told you in my last I have only Rs.400/- with me left from the last amount (Rs.1039) that you sent to the joint account in the Chartered Bank. I find I shall have to meet the following for my family, if I may, until they are in a position to meet the items themselves: 1. My uncle’s and youngest brother’s expenses, will come to Rs.10/- per month, 2. The interest, of the amount for which the family house is in mortgage, about Rs.15/- per month. The amount to be paid by the family was Rs.3700 at first & interest was paid at the rate of 8 percent. Swami Brahmananda very kindly induced two friends to advance the same amounts at the rate of 6½ percent. Thus the family debt was transferred to the two friends, one of whom advanced Rs.2700 & another Rs.1000. A little over a year after this transfer the latter man wanted his money Rs.1000 back. As my family could not secure the money anywhere, & the man was most pressing in his demands, I paid him the amount with (Rs.1000), which you sent for building a little cottage. Of course my family does not know whence I secured the sum at the time & has the idea still that they will have to repay it. Then the Rs.1000/- which you kindly sent a second time for the cottage, has been invested at the rate of 9 percent a little time after you sent this amount . Jogin Ma’s son-in-law died leaving his family not only no income but some debts too, which had to be paid immediately. Jogin Ma gave her daughter Rs 2000 for this, out of Rs.4000, which she had for her own maintenance. This of course left Jogin Ma in great wants even to the extent of cutting off her two meals toone. I offered her the amount (Rs 1000) at the time. She declined to take the money for food but consented to use the interest of the amount as long as she will live. So the interest of the investment is going to relieve her wants a little. I got also Sister Nivedita to help Jogin Ma’s daughter with Rs 12/- per month for 2 years & that goes to pay for the education of her little children. I am telling you all this, so that you will know what has become of the money that you sent for the Cottage.

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Of my brothers, the eldest is getting now Rs 70 per month with which he has to support his wife & five children. The doctor brother gets Rs 50 to Rs 60 only on the average every month & is always at a loss to meet his own expenses & that of his wife & two boys. Another brother gets Rs 25/ only. He is rather well off for he is unmarried. The youngest has learned type writing & I believe will be able to pick up some work, after he is free from the effects of plague, in a year or so. I am telling you all this, so that you will understand why I had to spend so much for the family when mother was living & why I shall have to help them for some time yet with Rs 30/per month. I am sorry to learn you will not be able to come to India for some time yet. I thank you for writing to Mr.Leggett to send the amount. It will prove such a help at this time. The foundations of the buildings are complete now & I am trying to raise whatever money I can, for continuing the work in this country. I am well, but cannot work as hard as I used to. Yet all the responsibilities of the work have devolved on me at this time, for Swami Brahmananda is living like a retired man, with the perfect faith & assurance that everything will go on well, since they are in my hands! I would have been so glad if he had regained his former powers & took the kitten in hand. I believe he will never do it again or be strong enough for it. In the meantime, I find that my powers too are getting lesser while the work is increasing everywhere & responsibilities crowding on all sides as they never did before! Had I not the faith that the Master will take care of his own work & is even now filling some one, without my knowledge to take the position at the helm, when it would be impossible for me to do it any longer, I could never be at rest. May He ever bless you & yours & bring you perfect peace & enlightenment, is the prayers of your boy as ever & in which he is sure, Jogin Ma & all your friends in India would like to join with their heart’s love Yours affecly Saradananda.

References 1. A direct disciple of Sri Ramakrishna

2. Mrs. Sara Bull, an American disciple of Swami Vivekananda

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Special Report

Renovation of Bhate’s House in Belguam The Background During his parivrajaka days, Swami Vivekananda visited Belgaum, in north Karnataka, where he stayed from 15 to 27 October 1892. Swamiji’s 13 day stay in Belgaum revolved around two buildings where he stayed as a guest—Bhate’s house and Haripada Mitra’s house. His first 4 days at Belgaum (15 to 18) were spent as a guest of a lawyer of the city, Shri Sadashiv Balakrishna Bhate. Reminiscences of the visit of Swamiji to Bhate’s house have been noted down by Prof. G. S. Bhate, the son of Shri Sadashiv B. Bhate, who at that time was a small boy. These can be read in Reminiscences of Swami Vivekananda published by Advaita Ashrama, Kolkata. This house, popularly referred to as the Bhate’s House, was sold in the early 20th century to Shri Dattatreya B. Belvi (Dattopant Belvi), another famous lawyer of the city. Shri Dattopant Belvi was a follower and associate of Lokamanya Tilak and involved himself in the activities of the Indian National Congress during the freedom struggle. He was also the president of the Karnataka Unit of Home Rule League. He was involved in organizing the Congress Session held in Belgaum in December 1924. Numerous leaders of that time including Mahatma Gandhiji, Motilal Nehru, Jawaharlal Nehru, Rabindranath Tagore, Lala Lajpat Rai, T h e

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Dr. Annie Besant, G B Pant, Chittaranjan Das, Sarojini Naidu, and others are believed to have visited this house either during the Congress Session or at other times. In 1987 one third of the house including the room where Swami Vivekananda had stayed was gifted by Shri Balwant D. Belvi, the son of Shri Dattopant Belvi, to an independent group of devotees of Ramakrishna Movement based in Karwar in Karnataka. In 2006, this was transferred to the Ramakrishna Mission, which started a sub-centre there. The room where Swami Vivekananda stayed has been maintained as a shrine. The shrine also has a cot, a large mirror and a walking stick used by Swamiji that have been preserved there.

Bhate’s house before renovation

In 2014, the remaining portion of the house was purchased from its owner (the grandson of Shri Dattopant Belvi), thus making the Ramakrishna Mission the owner of the entire house.

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Restoration and Renovation As the Bhate’s House was partitioned among the descendants of Shri Dattopant Belvi, numerous partition walls and additional structures were raised both inside and outside the house for the convenience of the occupants. Over the years, due to indifferent maintenance, the structure developed cracks and weaknesses in different areas. Also due to a fire in May 2013, a portion of the top floor was burnt and required urgent repair.

Renovation work of Bhate’s house under progress

It was felt that urgent restoration was required, to (i) strengthen and prevent further deterioration of the structure & (ii) to remove additional structures and restore the house to its original form when Swami Vivekananda stayed there. After the Mission took possession of the entire house towards the end of October 2014, the restoration work was initiated. The restoration involves using laterite bricks and methods existing in those days for making lime mortar and seasoned wood. Once complete, the house will be dedicated as a Memorial in the name of Swami Vivekananda. It will contain a museumexhibition on Swami Vivekananda—his life and message. The museum will also include exhibits portraying the spiritual/cultural heritage of India and a separate section T

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throwing light on the role of Belgaum and its citizens in the freedom struggle. The upper portion of the house will also contain a small shrine and meditation room adjacent to the room where Swami Vivekananda had stayed. Proposed future developments will include purchase of a vacant plot of land right next to the main house (which will provide much needed space around the house) and construction of buildings for carrying out some educational & welfare activities of the Mission on a piece of land behind the main house, donated to Ramakrishna Mission by the Government of Karnataka. There is a need for the large-hearted support of the public to establish and develop this house where Swamiji stayed, to highlight the life and message of the great Swami and conduct activities for the service of the society.

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Article

A First Visit to Belur Math WILLIAM PAGE

In October of 1965 [i.e., 50 years back] I visited Belur Math for the first time. I was a 27-year-old American kid who had just finished training in the Peace Corps. Our group was heading for Nepal to do community development work in the hills. Great was my joy to learn that we would first spend a few days in Kolkata, then called Calcutta, to get acclimatized before proceeding to Kathmandu and then to our various posts. I had been initiated in 1960 by Swami Akhilananda, the founder of the Ramakrishna Vedanta Society of Massachusetts, based in Boston. Swami Akhilananda had passed away in 1962, but when I told his successor, Swami Sarvagatananda, that I would be going to Calcutta, he gave me a letter of introduction to Swami Vireswarananda, who was then the General Secretary [of Ramakrishna Math and Mission] at Belur Math. Belur Math! I was thrilled at the thought of visiting the place where Sri Ramakrishna’s ashes were interred, thrilled at the idea of worshipping his marble image in his temple. I resolved to get there as soon as possible after landing in Calcutta. It all happened so long ago that my memories are incomplete, but this is the way I remember it. Our Peace Corps group arrived in Calcutta by air early in the morning. We were housed in the Salvation Army Red Shield Guesthouse on Sudder Street, off Chowringhee. As soon as I could, I got a map Chow Ch owrr

of Calcutta and environs. It looked as if the best way to get to Belur Math was to walk up Chowringhee, cross the Howrah Bridge, and get a train from Howrah Station to Belur. It was a long walk, and Howrah Bridge, with all its human, animal, and vehicular traffic, was stunning in its immensity. Unfortunately, the only Bengali word I knew was jal, water, and I wasn’t sure if the Bengalis would understand Nepali. At Howrah Station, by asking, ‘Belur? Belur?’ I somehow got directed to the right train, and it chuffed off toward Belur Math. I don’t remember how I found out where to get off the train: either there must have been a sign in English, or helpful passengers told me. The word ‘Belur? Belur?’ turned out to be very useful. But in retrospect I was lucky not to have ended up in Patna! Guided by helpful people, I walked to the road that leads to Belur Math. I could see the turrets of the Ramakrishna Temple in the distance, and my heart leaped. But there was a large wall to get past before I could get to the temple. The wall had a huge gate in it. And it was locked. My heart sank. The timings were posted on the gate, and they indicated that it wouldn’t be open till four o’clock. It was now about two. Gloom replaced ecstasy. I couldn’t wait two hours to get in, and I had to think about getting back to the Red Shield Guesthouse. I had told one of my buddies where I was

William Page has been associated with the Ramakrishna Vedanta Society of Massachusetts since 1960 and is a member of the Ramakrishna Vedanta Association of Thailand. T h e

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going, but the Peace Corps would surely not be pleased to learn that one of their volunteers, in his first day on the Indian subcontinent, had gone wandering off and disappeared among the teeming masses of Calcutta. How to get past that gate? The wall was too high to climb over, and I couldn’t get through it, but maybe I could go around it. I followed it to the left, and it soon turned a corner and ran down to the river. But it didn’t go into the river. It stopped just at the water’s edge. That was convenient. Somebody Up There must have been looking after me. I went down to the river, placed my right hand on the wall, swung my left foot around the end of it, got a foothold on the riverbank on the other side, threw the weight of my body to my left, and lo! I was in. I didn’t even have to get my feet wet. There were trees and green grass on the other side of the wall, and buildings in the distance, and right in front of me the massive stone battlements of the Ramakrishna Temple. I went toward the temple, and was suddenly disconcerted to see a sign telling me to take off my shoes. I was crestfallen. Nepal was then a Hindu kingdom, and in Peace Corps training we had

learned some of the Hindu rules about ritual purity. It was forbidden to enter a holy place with your shoes on. You couldn’t even enter a kitchen with your shoes on. That would make the kitchen jutho, ritually contaminated, and the floor would have to be scoured with ashes to purify it. Now I had trodden on the sacred ground of the holiest spot on earth and defiled it with my boots. I felt really bad. It wasn’t till later that I realized that I was still outside the temple, so I hadn’t defiled it at all. The sign was just a warning. Suddenly a teenaged Indian boy appeared out of nowhere and began to berate me mightily in Bengali. No doubt he was wondering what this mlechchha was doing inside the compound during afternoon rest time. I didn’t know Bengali, so I whipped out Swami Sarvagatananda’s letter, waved it in the boy’s face, and shouted, ‘Swami Vireswarananda! Swami Vireswarananda!’ I was so ignorant that I didn’t even know the proper pronunciation of the swami’s name. I pronounced it ‘Vir-ess-WAR-a-nanda’. But apparently the boy understood, because he ges-

Picture taken in October 1965 by the author

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tured to me to follow him over to a building near the temple. This was apparently the Math office. The boy went up a flight of stairs while I stood outside. Soon a slight figure wearing a saffron kurta and dhoti came down the stairs. He had close-cropped black hair, wore glasses, and looked somewhat frail. This was Swami Vireswarananda. He introduced himself, I introduced myself, and I gave him Swami Sarvagatananda’s letter. Alas, I no longer remember the details of our conversation, except that he was very cordial and welcoming. He invited me to enter the Ramakrishna Temple. I took off my boots, went inside, and prayed. I think he also gave me some tea and prasad. I got just a glimpse of Belur Math on that first visit, so all I saw was the Ramakrishna Temple and the Math office. As I recall, the sky was overcast and the ground was wet, so there may have been some rain earlier. There were

fewer buildings than there are now, and no big flower garden in front of the Ramakrishna Temple—just grass. The whole aspect was somewhat austere. There were no signs prohibiting picnicking, photography, and the like—just a few exhortations to remove shoes around the temple. And there were no crowds of sightseers—in fact, there were no people around at all. I don’t remember how I got back to Sudder Street—probably the same way I had come—but when I did I was floating on air. I had finally visited Belur Math; I had met Swami Vireswarananda, who was later to become the beloved tenth President of the Ramakrishna Math and Mission, known familiarly to all as Prabhu Maharaj; I had delivered Swami Sarvagatananda’s letter; and I had worshipped the marble image of Sri Ramakrishna in his temple. Life doesn’t get any better than that. †

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Swami Saradananda’s Letters to Metropolitan Boston JOSEPH PEIDLE AND JAYANTA SIRCAR

(Continued from the previous issue. . .) Santi Students of Swami Vivekananda’s life might easily gloss over the name of Mrs. J. A. Briggs. We see her only once in the Complete Works,11 and a few times in New Discoveries.12 Swami Saradananda’s letters currently being published in Vedanta Kesari renew our attention to her. There are six known letters written by Swami Saradananda directly to Mrs. Briggs, and in letters to Mrs. Bull the Swami very often asked her to convey his greetings to Shanti, the Sanskrit name of Mrs. J. A. Briggs (1858 - 1934) of Waltham, Massachusetts. Swami Saradananda wrote to Santi:

Remember me kindly to your mother, Harry and all friends, not forgetting Mr. Briggs. . . . Faithfully yours, Saradananda13

We see here that Swami Saradananda met Mrs. Briggs’ mother, brother and husband. Perhaps this meeting took place at her parents’ house in Waltham. Mrs. Briggs was the daughter of Nancy M. Daniels and Charles H. Daniels, whose blacksmith business and residence were located at 746 Main Street, Waltham. 14 Mr. Daniels had learned ironworking from his father, and built

August 1899 My dear Mrs. Briggs, Your kind letter of Aug. 16th was most welcome. I am sorry you are still feeling ill. Step by step, I have been led to regard you as one of the few who are very near to my heart. . . . I live many a times in my thought over the Greenacre days, and everyday almost on Jan 8th, the latter having a peculiar sanctity of its own, as of the partaking of the sacrament! One has to prepare oneself for it and there are but very few such days, in one’s whole life. . . .

Excerpt from the Waltham City Directory of 1897- 98. Image courtesy of Waltham Public Library.

Joseph Peidle works in Laboratory Teaching at the Department of Physics, Harvard University, USA. Jayanta Sircar recently retired as Chief Technologist and Associate Dean for Research and Planning at the Harvard University School of Engineering and Applied Sciences, USA. T

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nicknamed Minnie, married James Albion the family business into a very successful Briggs, originally of Westbrook, Maine. It enterprise. He raised his family and was seems that her married life was difficult. able to retire comfortably, employing a She sometimes lived with her husband and residential servant. His daughter Marion, 15 mother-in-law at 59 Vinal Ave., Somerville, later to become Mrs. J.A. Briggs , absorbed Massachusetts, but often stayed with Mrs. Bull the family work ethic and grew into a hardin Cambridge, or with her parents in Waltham. working responsible woman, albeit with health Mr. Briggs was a teacher at the time of their concerns that limited her activities. wedding, but he later went into real estate. Mrs. Briggs’ mother, Mrs. Nancy M. The existing literature makes it clear Daniels was extremely active in Waltham that Mrs. Briggs was one of Mrs. Bull’s clubs. In the Victorian era, it was common intimate friends. However the genesis of their for clubs to form the heart of social activity friendship has remained obscure. Following in any city or town. Women’s Clubs had a the reference to ‘Greenacre days’ in Swami liberating effect, providing extensive networks Saradananda’s August 1899 letter above, the for homemakers who might otherwise become present authors put forward the idea that Mrs. isolated. Waltham residents joined other trendBriggs and Mrs. Bull met for the first time at setting communities in sponsoring dozens of the Greenacre Conference of 1896. clubs emphasizing philanthropy, education The Greenacre Conferences were a and social life. summer school for comparative study of In 1893 Mrs. Daniels served as an officer religion. They were held in a scenic rural of six organizations and clubs: Waltham setting and scheduled for the months of July Hospital, Leland Home for Aged Women, and August when many Americans would Ladies’ Hospital Aid Society, Associated have time for a vacation. The Greenacre Charities, Women’s Christian Temperance Conferences were primarily organized by Union and the Waltham Woman’s Club. She was the president of the Woman’s Club from its inception in 1893 until 1898. The Woman’s Club motto was ‘Success is a duty.’ Mrs. Briggs’ younger brother, Henry (nicknamed Harry) Daniels (1870-1955) spent the majority of his working life as an insurance agent and was a member of the Masons. He married Addie F. Hicks of Wolfboro, New Hampshire in 1896 but had no children. In 1885, at the age 59 Vinal Ave., Somerville, Massachusetts of 26 Marion E. Daniels, T h e

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Sarah Farmer (1844-1916) and modeled on the Parliament of Religions held at the Chicago World’s Fair of 1893. Mrs. Bull collaborated with Miss Farmer and contributed music to the Conferences. In fact she gave the ‘Address of Welcome’ on Tuesday 3 July 1894, the opening day of the first season of the Greenacre Conferences. Swami Saradananda made his American debut at Greenacre in July 1896. In the same way as the Parliament of Religions inspired the Greenacre Conferences, Greenacre in turn inspired its own spin-offs. Mrs. Briggs was one of the founding members of such a club. A Waltham-based philosophical club named The Psychomath Club was devoted to study of ‘The Higher Life.’ Through the records of this club we learn a good deal about Mrs. Briggs’ thought and activities. Mrs. Briggs was the secretary of the Psychomath Club during its first season, 1896-97, and Swami Saradananda was one of the club’s first invited speakers. Thus we may assume that the two corresponded at least as early as December 1896, the date of the Swami’s first talk in Waltham. Mrs. Briggs’ health was delicate, which perhaps explains her short tenure as secretary of the Psychomath Club. The club secretary (Mrs. Briggs herself) recorded: 1897 March 4th On the evening of March 4th Mr. Horace W. Dresser lectured before the Psychomath, his subject being ‘Soul-growth.’ On account of the illness of the secretary no report was taken.16

On club meeting days when no outside speaker was available, club members presented papers or lead discussions based on literature. Although Mrs. Briggs passed on the responsibilities of club secretary to Miss Jeannette A. Grant, she remained an active member. On March 30th, 1899, she presented a paper on the Mahabharata: T

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The sixth regular meeting of the Psychomath for the season of ‘98 - ‘99 was held on March 30 (Thursday) at 3 P. M. The secretary’s report was read and accepted. . . . The change of date for the lecture by Swami Abhedananda from April 12 to 26 was announced. . . . Mrs. J. Albion Briggs then gave an instruction paper on the great epic poem of India known as the Mahabharata—the oldest epic in the world. There are only 5 copies in the U. S. It contains the political, social and religious life of antique India. The stories, songs, ballads, art, learning, creeds, morality, etc. of India are taken from this poem. The children, ______, and cattle are named from it. It has 14 times as many lines as the Iliad but the English version contains many times that as it takes many words often to translate one word in the original. The Mahabharata is an epitome of the whole world, and [is] of universal interest to all mankind. It answers every question. The characters in it are as vital today to all the millions of India as they ever were. The Mahabharata deals with the fortunes of 5 mighty brothers whose father was dead and who were brought up by their mother. The people look up to them almost as gods. Their uncle, who represented all that is bad, tried to kill them all but was never successful, but finally by means of an unfair game of dice, caused them to be exiled for 13 years. They tried by a great battle to regain their kingdom. The Lord himself came down after the battle and unfolded these sacred truths known as the Bhagavad Gita. There are in the Mahabharata stories and legends innumerable. There is a story of a princess who wins her husband back from the great God of Death. Goethe wrote appreciatively of the Sakuntala, one of the myths. The characters of the women are sweet and true. There is a higher code of morals than in Greek epics. Women are paid great respect and the Mother is almost deified. Wives give advice which is heeded by their husbands. Marriage is the union of O C T O B E R

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two individuals for the better performance of religious deeds. The Golden Rule is quoted as being very ancient even at that time, 3000 years ago. The sublime teachings of Religion and Philosophy are the best part of the Mahabharata. The purest morality, the highest ideals glow from every page. God and the Human Soul, which is one with God are most important. Under the trees in the cool of the evening, groups of Hindoos gather and one recites to them these stories. Their eyes can see beyond the finite world into the abode of God. At the close of Mrs. Briggs admirable paper Mrs. Priest presented several closely related thoughts drawn from Emerson’s writings, showing his study of the Bhagavad Gita. The lines in his ‘Threnody’ in which he calls his child taken from him by death—’not mine’—and speaks of the spirit of the child as too fine for the world as he found it—and so ‘he wandered back in scorn to wait an eon to be born’ show this origin.

speaking but could not refrain altogether from private discourse. Sister Nivedita, who was also present at Ridgely praised Mrs. Briggs’ rapt attention to Swami Vivekananda: ‘And she listens exquisitely, without a word or a look.’18 Mrs. Briggs travelled to France in 1900 and was blessed with Swami Vivekananda’s holy company there as well. Mrs. Briggs’ letters to Mrs. Bull from this period give the impression of a dedicated helpmate. Mrs. Bull traveled extensively and lived in Norway off and on. Who would take care of her house in Cambridge? Mrs. Briggs took on this role. Mrs. Bull’s property at 168 Brattle St., Cambridge included a large fashionable house plus a cottage called the Studio House on the same lot. Mrs. Briggs would sometimes stay in the Studio House and do whatever property management was necessary:

Mrs. Briggs stated that the present English version of the Mahabharata was published in India in ‘96 by Pratap Chandra Roy who was [as] anxious to have India stand before the world as she was. He gave up his necessities, and became almost a beggar to accomplish his desire. He died before it was completed and his widow finished the work. The translation was made by a Hindoo and took 13 years. It took Mrs. Briggs 4 months reading 8 hours and sometimes more a day to read the English version but she counted it the greatest privilege of her life.17

An even greater privilege awaited Mrs. Briggs. Six months later, despite poor health, she accompanied Mrs. Bull to Stone Ridge, New York during Swami Vivekananda’s visit there in the autumn of 1899. Ridgely was the country home of Swami Vivekananda’s friend and supporter Frank Leggett. A select group gathered at Ridgely around the Swami. During this time, he avoided public T h e

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February 2, 1899 59 Vinal Ave. Somerville Granny darling I went over to the Studio for part of the day yesterday and found there the lovely letters from you and S.S. with the flowers enclosed. . . . Hope to hear soon just when you are coming and what preparations you wish to be made. Write frankly just what you wish. . . . Shall I see that you are provided with groceries? I have kept nothing there since last May when I go over for a few days I take over what I need. . . .19 August 15, 1899 Hampton, NH Darling Granny, I was so glad to hear from you and I think the visit to Northeast Harbor was just the rest you needed and that the strain must be less there. Just leave us all to God dear—and rest—rest—rest. I am ever so much better—have been steadily gaining for more than a week—and can laugh and have a good time without any ill effect. I had O C T O B E R

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a lovely letter from Agnes O’Neill and one from Mrs. Crossley. Agnes spoke of seeing you after she left Hingham—if she is coming to the Studio will you kindly let me know and I will send the Math photo to the Studio in your care. . . . With dear love always, Your own, Santi20

While travelling with Mrs. Bull in France, Mrs. Briggs continued to act as the house manager and travel coordinator: Oct. 5th 1900 Brittany, France Dearest Granny Your lovely letter came this noon and brought with it the comfort I needed. For the preceding hours since dawn had been given over to one of our periodical upheavals consequent upon another proposed change of plan. . . . So if you receive this—before you go to Miss Dryden will you please tell her that I am detained for a week? How kind of her to give me her room! . . . Would Miss Thursby like to exchange her ticket for the one Mrs. Walden is giving up? St. Louis lower berth—room 276. I will write tomorrow to the S.S. office giving it up—and so give Miss Thursby these few hours start in case she would like the berth. Will write again tomorrow for I haven’t said half. Love to Miss MacLeod. Thank her so much and love to all, And my heart to you, Hastily and lovingly, Santi P.S. Some cans of Devonshire Clotted Cream came for you today which I will forward if you will tell me where you will be.21

The six known letters of Swami Saradananda to Mrs. Briggs span a range of dates from August 1899 to November 1900. Swami Saradananda wrote to Mrs. Briggs at the time of Durga Puja: T

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Oct 5th, 1899 Math. Belur. Howrah. India My dear Mrs. Briggs, These days are more for a great meeting of friends. Every face is happy either with realised assurance of love & friendship or with the anticipation of its realisation—for it is the Divine Mother—who is coming in all Her love & glory to bless & cheer the poor & the weak! . . . Yes—the Greenacre song is being sung many a times by day & by night. . . . I am still sending this letter with Granny’s. I will not write you separately at 59 Vinal Ave. until you tell me expressly to do it. . . . 22 Oct 12th, 1899 Math. Belur. Howrah. India My dear Mrs. Briggs, These are the days for the worship of the Divine Mother & every one here feels a special presence, of Her who manifests Herself in love, beauty, grace & poetry & power in women, the mother of the universe! Remember me kindly to all friends & especially to your mother & Henry, not forgetting Mr. Briggs. . . .23 Oct 26th, 1899 Math. Belur. Howrah. India My dear Mrs. Briggs, I could not answer your last kind letter, though I acknowledged it in Granny’s. The days of the worship of the Divine Mother went well, with music & flowers & meditations & to crown it all a blazing fire, in which we burnt offerings. And do you know what my last offerings were? All the letters & personal belongings. There was none beside the fire at the time & it was midnight and under the shading trees beside the Ganges. Can you not imagine the place & the position? I hope you do & enter into my feelings. . . . Faithfully yours, Saradananda24 O C T O B E R

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Census records give us glimpses of Mrs. Briggs decade by decade. In 1870 Minnie Daniels was a schoolgirl, the daughter of a blacksmith, living in Waltham. In 1880 at age 22 she was living at home and taking care of her brother, age 9. In 1900 Marion was a daughter-in-law, living in Somerville. In 1910 in the 28th year of her marriage Mrs. Briggs lived with her parents in Waltham. By 1920 her parents had died and she was a widow renting a room in Winthrop, Mass. In 1930 she was again in Waltham but as a patient in a private One of the authors at Mrs. Briggs’ final resting place, hospital. One thinks that the high point of Mount Feake Cemetery, Waltham.25 Mrs. Briggs’ life was her association with devotee, as well as his unbiased hope that Swamis Vivekananda and Saradananda. she would be an active worker in the Vedanta Swami Saradananda’s letters show his movement, and as we see, indeed she was. genuine concern for Mrs. Briggs, an ardent (To be continued. . .) vvv References 11. CW 8:484. 12. See for example: Marie Louise Burke, Swami Vivekananda in the West: New Discoveries, vol. 5, Advaita Ashrama, Calcutta, 1998, 131 and ND 6:378. 13. ibid., vol. 98, no. 1, January 2011, 18. 14. Waltham City Directory, 1897-98, page 111. https://archive.org/stream/ directoryofinha189798wagr#page/110/ mode/2up (accessed 27 April 2014) 15. It was common practice for women to use their husbands’ names after marriage. In this case, Mrs. J.A. Briggs is the married name of Marion E. Daniels. There is ample room for confusion as she might also be referred to as Marion Briggs. 16. Waltham Public Library, Special Collections, ‘Psychomath Club – Records 1896,’ 21. 17. Waltham Public Library, Special Collections,

18. 19. 20. 21. 22. 23. 24. 25.

‘Psychomath Club – Records 1897 - 1902,’ No page number. S. P. Basu, ed., Letters of Sister Nivedita, vol. I, Nababharat Publishers, Calcutta, 1982, 214. Marion Briggs to Sara Bull, February 2, 1899, Vedanta Society of Northern California Archives. ibid., August 15, 1899. ibid., October 5, 1900. ‘Unpublished Letters of Swami Saradananda,’ Vedanta Kesari, vol. 98, no. 2, February 2011, 65. ibid., vol. 98, no. 3, March 2011, 103. ibid., vol. 98, no. 5, May 2011, 191. Mrs. Briggs’ final resting place is with her parents in Mount Feake Cemetery, Waltham, MA. The Daniels’ plot is on Fuller Path, which is 50 meters south of Winthrop Circle, off Riverview Ave.

+H ZKR KDV UHDOO\ SUD\HG WR WKH /RUG HYHQ RQFH KDV QRWKLQJ WR IHDU %\ SUD\LQJ WR +LP FRQVWDQWO\ RQH JHWV HFVWDWLF ORYH WKURXJK +LV JUDFH 7KLV ORYH P\ FKLOG LV WKH LQQHU PRVW WKLQJ RI D VSLULWXDO OLIH —Holy Mother Sri Sarada Devi

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THE ORDER ON THE MARCH News and Notes from Ramakrishna Math and Mission Pre Parliament Event Held at Vadodara While many people know about the Parliament of World Religions held in Chicago in 1893, thanks to Swami Vivekananda’s forceful and inspiriting lectures, not many know the efforts to revive this historic development by holding similar events every five years since 1993. The next session of the Parliament of World Religions will be held on 15-19 October 2015 in Salt Lake, Utah, USA. A Pre Parliament Event in this regard was jointly organised on 9 August by Ramakrishna Mission, Vadodara, and Dr. Jayesh Shah, one of the five Ambassadors of Parliament of World Religions in India. The one day event was held at the CC Mehta Auditorium in the MS University Campus in Vadodara, and it was The inaugural session of Pre Parliament Event inaugurated by Dr. Karan Singh, the noted scholar and statesman, along with Imam Abdul Malik Mujahid, the present Chairman, Board of Trustees of the Council for a Parliament of the World’s Religions, Chicago, Lord Bhikku Parekh, eminent scholar and writer from London, Swami Gautamanandaji, Adhyaksha, Sri Ramakrishna Math, Chennai, Swami Nikhileswarananda, the Secretary of Vadodara Centre and many others. Several sessions of the Pre Parliament Event that followed witnessed noted leaders and scholars of various religions dwelling upon the salient features of their faiths while calling for harmony and peace. The main theme of the Pre Parliament Event was ‘Reclaiming the Heart of Our Humanity’, and it was attended by over 500 delegates of various religions. International Youth Conference at Vadodara Youth delegates hailing from 13 countries including a majority from India took part in the two-day Second International Youth Conference organised on 10-11 August 2015 by Ramakrishna Mission Vivekananda Memorial, Vadodara, Gujarat. The Conference focused on several youth related issues as development of personality, the role of youth as a global citizen and leader, youth and peace, inculcating human values and scientific temper, service and spirituality, among others. Inaugurated by the Governor of Gujarat, Sri OP Kohli, and held at CC Mehta Auditorium in the MS University Campus, T

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the Conference was attended by over 500 youth delegates. Several senior monks from various centres of Ramakrishna Math and Mission, renowned writers, motivational speakers and persons of eminence addressed the gathering. As part of the Conference, Message from the General Secretary of Ramakrishna Math and Mission, Belur Math was read out and a video conference with an expert from USA was held. The delegates were enthusiastic in their participation and expressed their happiness and gratitude for organising the Youth Conference. Both the programmes—Pre Parliament of World’s Religions and International Youth Conference—were live webcast on the Vadodara Ashrama’s website and over 12000 people logged in to see it all over the world. Gift packs containing books on Ramakrishna-Vivekananda message were given to all delegates as also meals and snacks during the sessions. New Centre at Tirupati Sri Ramakrishna Seva Samithi at the pilgrim town of Tirupati in Andhra Pradesh was affiliated to Ramakrishna Mission, Belur Math, and renamed Ramakrishna Mission Ashrama, at a simple function held on Thursday, the 6 August, 2015.

Pictures of the functions at Tirupati

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Established in 1981, the Samithi was being run by devotees in a one-acre land leased out by TTD, at Vinayaka Nagar, Tirupati. The campus has a temple for Sri Ramakrishna and a three-story building housing bookstall, office, library, kitchen, dining room and living rooms. Most Revered Swami Ranganathanandaji, the 13th President of the Ramakrishna Math and Mission, consecrated the temple in 1998. The handing over function took place in the presence of senior monks of the Ramakrishna Order, Tirumala Tirupati Devasthanams office-bearers, noted citizens and a large number of devotees. The event consisted of special Puja and Homa in the morning and a public meeting in evening. The new centre, located as it is in a place frequented by thousands everyday is sure to help spread the message of atmano mokshartham jagad hitaya cha (‘for one’s own liberation and for the welfare of others’) to a large number of people. News of Branch Centres The tenth convocation of Vivekananda University for the faculties of Disability Management and Special Education (DMSE) and General & Adapted Physical Education and Yoga (GAPEY) was held at the University’s faculty centre at Coimbatore Mission on 8 August, in which 222 successful candidates of the above two faculties were awarded certificates and mementos. Prof. Santosh Panda, Chairperson, National Council for Teacher Education, New Delhi, delivered the convocation address and awarded the certificates. Mumbai centre held a daylong seminar on the theme ‘Strengthening women’s leadership for a changing world’ on 22 August which was attended by about 350 delegates from various NGOs, corporate officials, budding women entrepreneurs, teachers and a good number of students. The newly built ‘Sarada Arangam’, an open-air auditorium / multipurpose hall, at Coimbatore Math was inaugurated on 29 August. Swami Vagishanandaji inaugurated the new publication building and also a permanent exhibition on the life and teachings of Sri Ramakrishna at Rajkot centre on 29 August 2015. The Rajkot Ashrama publishes books on Ramakrishna-Vivekananda and Vedanta literature in Gujarati as also a monthly in Gujarati title Ramakrishna Jyot.

New publication building at Rajkot Ashram

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Interiors of the building

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Book Reviews

FOR REVIEW IN THE VEDANTA KESARI,

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

SWAMI VIVEKANANDA AS I SEE HIM By R. Balasubramaniam Ba Publishe Published by Grassroots Researc Research & Advocacy Moveme Movement, #CA-, KIADB Industria Industrial Housing Area, Ring Road, Roa Hebbal, Mysore 01 graam@graam. - 570 016. g 2 org.in 2014, paperback, pp124, Rs Rs.75 The author of this book bo ok, Dr Dr Balasubramaniam, Bal alaasubramania book, is an activist an nd p ublic healt lth expe ert. At only 19, he started the and public health expert. now no w famous famo fa mous us S wamii Vivekananda Youth Movement Swami (SVYM), which changed the way medical care was being dispensed in the area and now in the country. The emphasis shifted from illness to wellness through education and information, both Swamiji’s favourite tools, for he did not take anything to be true unless he directly experienced it. He has drawn great inspiration from the teachings and words of Swamiji and has planned the course of his own life based on them. The book consists of 49 very short, but thought-provoking, essays which can roughly be divided into first, Swamiji’s life with Sri Ramakrishna, the unfolding of his life’s purpose, in short, Narendranath Datta becoming reborn as Swami Vivekananda. The second theme is his travels and his significant meetings. The third is an analysis of the qualities which make Swamiji a practical guru, the lessons which one can learn from his writings. All these themes are interrelated, even if foreordained, as Sri Ramakrishna always proclaimed it was. His training at his Master’s feet opened his eyes to a very profound inner world, which then led to his travels, within India at first and then the unprecedented bursting upon the world scene at the Parliament of Religions, followed by the intense success and following he got, without T h e

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having to try for it. People came to hear him and his revolutionary new definitions of old terms. His writings, speeches, ordinary interviews, began to redefine the old doctrinal space and push it upward into another sphere. The third leitmotif, and this is what Dr Balasubramaniam’s main thrust in his work life has been and still is, is the lessons learned, the conclusions drawn and the practical residue of the other two themes. The first six and the ninth articles are devoted to the young Naren meeting and coming under the tutelage of Sri Ramakrishna, who understood the potential in this young firebrand. The writer is factual and sets the stage for what is to follow—Swamiji’s role in bringing the original disciples together and making sure that they were within each other’s ambit, even if the Mission had not yet been formally established. This phase is followed by his travels and his meetings with different personalities, from Pavhari Baba to the Maharaja of Mysore and his global travels after the reverberations of his speech at the Parliament of Religions in 1893. The third motif, practical leadership from Swami Vivekananda, is what the book is largely about. In the essays Qualities of a Social Worker and Building an Organization, the author answers a question that has been thrown at him by diverse audiences: ‘How has your organization managed to grow into a large one managed by a team of highly committed people today?’ His response lies in Swamiji’s pragmatic words: first, the three Ps that are needed, purity, patience and perseverance and second trust, conviction in the power of goodness and a truly reverential attitude which does good and helps all those doing good. Close on the heels of this comes the other great requirement—focus and choosing one thing at a time to change. The book has great value as a primer to successful leadership towards change which is something our country so needs. In an era which is witnessing great strife, religious intolerance,

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questioning values and deciding on their relevance to the 21st century, we are certainly a society in flux. Which way we will go is one of life’s imponderables, but one thing is certain: that as long as there is a Dr Balasubramaniam and even a few people like him, we can be optimistic about India’s future. Young people today are devoid of role models, here is one and it is clear that he is well known enough to make Gandhiji’s famous adage ‘ Be the change you wish to see’ a reality. This is an inspiring, pragmatic, down-to-earth redefinition of service and socialism and highly recommended as compulsory reading. ___________________________ PREMA RAGHUNATH, CHENNAI

SWAMI VIVEKA IVEKANANDA—THE CHARM OF HIIS PERSONALITY AND MESSAGE Edited by Swami Sw Atmashraddhanan shraddhananda. Published b by Sri RamaMath, Mylapore, krishna Mat re, 600 004. mail@ Chennai - 60 il@ chennaimath.org, 2015, chennaimat 15, pp.445+viii, paperback, pp.445+vii ck, Rs.110 The spo spotlight issuee of The December 2013, Th Vedanta Veddanta Kesari, D 13, was ffocused and ‘his d on Swami Vivekananda k his message’. It contained many inspiring articles on his magnetic presence. It has been thoughtfully published in the book under review, with additional Chapters (31 and 32) on Swamiji’s poems and philosophy. Sri Ramakrishna ensured the involvementt of Swamiji in executing his divine mission in regard arrd to religion and in awakening the dormant spirit irit of India. Dr. Radhakrishnan, former President of India, mentions, ‘great teachers are the vehicles of the living Word . . . Swami Vivekananda was a spokesman of this divine Logos…’ (Chapter 3). It is hard to comprehend the state of affairs if Swamiji had not undertaken this mission. Sri Ramakrishna found him (Chapter 1) ‘eternally perfect . . .’, and so ‘. . . Mahamaya . . . fails to bring him under Her control…’ This Chapter highlights the assessment of The Great Master of his prime disciple. The sadguru was tactful; by subtle T

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means he managed to convince the shishya about Advaita Vedanta, a philosophy he had detested. (Ch. 6). Every article in the book must be read to understand the greatness of Swamiji. His mastery over fine arts, economics, philosophy, management; in short every aspect of life, was thorough (Chapters 8, 10, 15, 22, 24 and 28). Swamiji was a champion of women’s freedom. ‘The idea of perfect womanhood is perfect independence. . . No man shall dictate to a woman; nor a woman to a man . . .’ said he. His visions of the ideal monk and that of a monastic organization were unknown till then. Swamiji’s personality and achievements are ‘beyond praise’. He was ‘so vibrant, so immeasurable’ that there will be material about his achievements going beyond the nine-volume ‘Complete Works’ (Chapter 5). Swamiji lived for others, believed in ‘giving’, not ‘receiving’. This is a book for students, academics, spiritual and political leaders, and administrators. _______________________________ P P. S. SUNDARAM, MUMBAI

THE ABBODE OF GODS (THE PLAY) By Arun Aru Sharma Publish Published by NAB Publications, NAB-PNM Rehabilitation Centre for the Blind, Delwara Road, Mount Abu 307 501, Rajasthan. Ab - 3 nabmountabu@gmail.com nabmou 2014, H Hard bound, pp.80, Rs.200 Rs.2 .200 The Abode Aboode of the Gods, a play in three Ab acts, a medical doctor actts, is written wri ritt t en by Arun Sharma, Shar who lives and works in Mount Abu and is the Mo recipient of many honours, both in India and abroad. Mt Abu, known for the great Jain temples of Dilwara, is also known as Arbudanchal. Legend has it that Arbudanchal was created when Nandini the heavenly cow gifted to sage Vashishta by the gods fell into a gorge and could not be rescued. The play begins here, with the Sage and his wife Arundhati, invoking the gods for a remedy. A godly figure arrives at his beckoning and assures him that the

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youngest son of Himalaya will soon arrive to fill the gorge. However, his fear is that he will remain main unclad, and Sage Vashishta creates a green cover ver of forest and flora to clothe the mountain. Sincee it has been brought the distance from the Himalayas yas by the snake Arbud, the new name Arbudanchal al is given to the mountain. In the next scene, we see Rama and Lakshkshmana sorrowfully taking leave of the Sage, who now realises that he will have to create four new clans of Rajputs to guard the people. Hence, outt off the sacrificial fire are born the Parmars, the Solankis, kis, ki Pratihars and Chauhans. Fast forward to 1400 AD. A couple from om Pataliputra stand in front of the famed Dilwara ara temples. The wife is very ill and has been brought ght here to see if she will get better. However, unfortunately she dies. The priest at the local temple, fearing pollution, refuses to let him keep her body there even for a night. A beggar directs him to the saint-poet Ramanand’s house by the Raghunath temple where he is received with compassion and gets the help he needs. The last Act brings us to end 19th century when Narendranath Datta is visiting Mt. Abu and meets Maharaja Ajit Singh. This is the start of a great friendship which has been well documented. The play’s title comes from the fact that Mt Abu is known as the abode of the gods and Dr Sharma, the writer, now lives and practices medicine there. He states that the history of the place cannot be separated from its mythology and this is the basis of the play. Plays are essentially meant to be acted on stage. This presupposes an audience, rather than a readership. While The Abode of Gods is an interesting piece of writing, it is difficult to imagine it being enacted. The language is too stylized and full of usages that are no longer in vogue. To be successful a play has to keep the audience engaged—with the plot, or characters or language. All three need to be revamped before this particular work can be anything more than an appealing read. However, the play contains a message: that conventional religious norms are often not adequate for the human predicament, as in the case of the Sethji who lost his wife and it was Ramanand who showed him human consideration, as well as with Maharaja Ajit Singh. ___________________________ PREMA RAGHUNATH, CHENNAI

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LECTURE ECTURES ON PATANJALI’S AHABHASYA VOL.IX AND X MAHAB By P.S. Subrahmanya Sastri Publish Published by The Kuppuswami Sastri Research Institute, No.84, Thiru Vi. Ka. N Road, Mylapore, Chennai - 600 0 004. 2011, ksrinst@ gmail.com, gmail.co hardbound.pp.364 gm and d 396. 396 Rs.300 each. Knowledge of VyakaKn rana Sha Shastra hastra or grammar is indispensable in Vedas, Vedantic in understanding understandi scriptures varieties of script p ur ures e treatises and different di compositions coming under classical literature. Also cla it has a special role in the science of etymology and semantics. The collective opinion of three sages (Munitraya) Panini, Vararuchi and Patanjali, is considered as the prime authority on Sanskrit grammar. Particularly the Vartikas of Vararuchi have greater authenticity, than the sutras of Panini’s Ashtadhyayi, which is the fundamental book on Sanskrit grammar, since the vartikas are the amendments made on the laws of Panini. Still greater significance is attached to the Mahabhashya of Patanjali, wherein the sage opines conclusively after discussing and analyzing in detail the significance of each word used in each Vartika and each Sutra. Thus the study of Patanjali’s Mahabhashya attains the prime importance in the study of Sanskrit literature. The words framed or used against the commandment of these three sages are branded as ‘asadhu-prayoga’ (the imperfect usage). Prof. Dr. Subrahmanya Shastri worked on this treatise at the benign command of Sri Chandrashekharendra Saraswati Swamigal of Kanchi Kamakoti peetam, and completed this project in 1953, in 14 volumes, which were partially published in different years. Now IX & X volumes, which are reviewed here, have been published. These two volumes deal with the IV & V chapters of Panini (beginning from the 15th Sutra of IV chapter). Prof. Sri Shastri translates each Sutra and Vartikas connected to it, line by line and, wherever necessary, quotes from Kaiyata and Nagoji Bhatta, the highly regarded commentators of Mahabhashya. He also gives his own observation wherever he

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differs from these two scholars. (While commenting he also considers the different readings (for eg:4.1.92. p137) found in the Bombay edition. He gives a new dimension to some specific words of sutras which were hitherto used quite differently (eg: Sutra 4.1.18, 4.1.34, 5.1.12 . . .) Still there are many sentences of Mahabhashya which need little more explanation with illustrations to understand clearly. Few quotes of Nagoji and Kaiyata are left untranslated. There are few Nyayas (for eg: Sakandhu nyaya . . .) that need explanation. Perhaps the scholar might have refrained himself not intending to pile on any more bulk. Prof. Sri P.S. Subrahmanya Shastri studied Alankara and Nyaya Shastras under Prof. S. Kuppuswamy Shastri, the highly honoured scholar of yesteryears, in whose recognition, a Research Institute has been established for propagating the study of Sanskrit. The Institute is contributing admirable works in that regard. Sri Shastri was the founder member of this institution. He was a versatile writer and erudite scholar. He had unparalleled proficiency in Sanskrit, Tamil and English. Also he was the first doctorate holder of University of Madras. Each volume has the separate indices for the Sutras, Vartikas, Nyaya and Paribhashas, important Sanskrit words and important English words. The study of these texts is of immense help to the students, teachers and aspirers of Vedic and Vedantic study. y ______________________________ KL PR PRASANNAKSHI, MYSORE

STOP NO OT TILL THE GOAL IS REACH EACHED, BY KAREN READIE. MCCREA Publishe by John Wiley Published & Sons Australia, Ltd. 42, McDougall St, Milton Qld McDoug 4064. Australia. 2012, Paperback, Pp.269+xvii, Paperba Price: AU AU$34.95, NZ$39.99 In his famous lecture on ‘Pra ‘Practical Vedanta’ delivered deli de livered li d in London on 10th November 1896, Swami Vivekananda ‘The ideal of 18 896, Sw Swam amii Vi Vive veka kana n nda exhorts, exh faith ourselves greatest help to us. If faith fa ait i h in o urse ur selv lves is of the greate in ourselves had been more extensively taught and T

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practiced, I am sure a very large portion of the evils and miseries that we have would have vanished. Throughout the history of mankind, if any motive power has been more potent than another in the lives of all great men and women, it is that of faith in themselves. Born with the consciousness that they were to be great, they became great.’ The life of Maha Sinnathamby is a living illustration and application of Swami Vivekananda’s ideal of Practical Vedanta in everyday life. It is the awe inspiring story of transformation of an unemployed, penniless migrant who went on to become Australia’s 49th wealthiest person and the architect behind Australia’s largest privately owned, master-planned city—Springfield. Stop Not till the Goal is Reached tells us the 10 principles drawn from the teachings of Swami Vivekananda which inspired and motivated Maha Sinnathamby all his life. Maha’s father Valipuram worked at a Britishrun rubber plantation at the village of Rantau, 60km from Kaula Lumpur in Malaysia. Valipuram had come into contact with the teachings of Sri Ramakrishna Paramahamsa in his early teens and wanted to become a monk but his family responsibilities prevented him from becoming a monk. In July 1944, when Maha Sinnathamby was just four years old, his father Valipuram was captured by the Japanese who mistook him for a British informant and they held him captive in the most brutal conditions as a prisoner of war till the Japanese surrendered in September 1945. The story of Valipuram’s survival through this ordeal is a hair-raising one and gives us a glimpse of the painful childhood and insurmountable challenges that Maha went through in his early life. In 1992, Maha’s private firm purchased 2860 hectares of rugged, inaccessible land in an economically backward region of Queensland, Australia and after two decades of determined effort transformed into an award winning masterplanned city. ‘The 10 Principles for Fearless Success’, which Maha has been advocating to all his admirers and aspirants, are potent and universal mantras which Swami Vivekananda gave to humanity distilled from the knowledge of Vedanta: ‘Make one idea your life,’ ‘Arise, awake and Stop not till the goal is reached’ and ‘Be Fearless—face the brutes!’, etc. The book is divided into 10 chapters titled after these 10 mantras drawn from Swami Vivekananda’s

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teachings and gives us practical illustrations based on real incidents from Maha’s life and how these teachings helped him through all the challenges he had to face. What makes Maha unique amongst scores of followers and admirers of Swami Vivekananda’s teachings is that he has applied Swamiji’s teachings in the most difficult of circumstances and emerged victorious in the battlefield of life. Maha’s life and achievements have the power to inspire all of us to work harder and overcome our personal demons with will power and determination. Students, budding entrepreneurs, startups and every human being who aspires to fulfil his dreams should read this book. ____________________________ M. PRAM PRAMOD KUMAR, AMRITA UNIIV UNIIVERSITY, COIMBATORE

WOMEN W WHO LIVED IN GOD (SER ERIES - 2) By Pravrajika Pravr Ajayaprana Published by Ramakrishna DakshiSarada Mission, M neshwar, Kolkata 700076. Paperback, Paperbac Pp.79, Rs 7/This book is an Th account of four saintly women who, having made w God the centre of their lives, proceeded liive live ves, s, p ro oceeded to llive it according to their compromising on their th heiir own own terms ow teerm ms without wi comp all-consuming devotion faith in their chosen alll-consumin al ng de devo voti tion on to and fa set set of beliefs. bel elie iefs fs The four chosen women in this slim volume are Akka Devi, Catherine of Sienna, Karaikal Ammaiyar and Sakku Bai. Akka Mahadevi became the wife of a king, yet she chose to give up all her wealth and fame and position to attain to Lord Mallikarjuna. She cared for nothing except to be one with God. In a similar way, St Catherine dedicated herself to the devotion of God. She had several visions of God and in one these, she felt that she had become his bride. Dedicating herself entirely to the work of God as He might wish, treading the path He had chosen for her became her mission. The last part of her young life was spent in contemplation

and prayer, until she was taken from this world. The third story is that of Punithavathi, who became known as Karaikal Ammaiyar. She served her husband divine mangoes, put there by none other than the Shiva she worshipped, because she had given away the real mangoes sent by her husband to a beggar and was too afraid to tell her husband. However, the mangoes she produced for him were so wonderful that he thought some miracle had occurred and began to worship her. Brought to the realization that her female form had no particular value, she was transformed into a shrivelled up old woman and she left for the Himalayas, the abode of Shiva. He then gave her the boon which transported her to Alangadu (in Tamilnadu) where she would remain singing His praises to the end of her days. The last of the accounts is of Sakku Bai. The daughter of very pious couple in a small village in Maharashtra, Sakku was different from her childhood. She was married off to a wealthy boy named Midru Rao from Sindh but he was totally unable to get her interest in either him or in married life. His parents were in despair and finally she was labeled mad by the family. She was locked up but miraculously escaped and joined a band of pilgrims on their way to Pandaripur. In her absence, God took her place in her home so that no one knew that she was away until her return when the whole wondrous thing became clear. Chastened, her husband realized that she must be allowed to spend the rest of her life in pilgrimage and prayer, only requested that he be allowed to accompany her as a protector. All four stories have a common thread running through—of indefatigable courage and perseverance for the goal they had chosen. It is difficult today for women to persuade their families that they are serious about a path they have chosen for themselves, so it is not hard to imagine the opposition these four faced in their, and that to follow the path of mysticism. Therein lies the contemporary value of this book. That said, what might have added further to the rendition is greater care in editing, especially in the fourth narrative. ___________________________ PREMA RAGHUNATH, CHENNAI

7KH\ DORQH OLYH ZKR OLYH IRU RWKHUV 7KH UHVW DUH PRUH GHDG WKDQ DOLYH —Swami Vivekananda T h e

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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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Twelve Azhvars Twelve Saints of Srivaishnavism By Smt. Gowri Rajagopal

Based on the sourcebooks of Shrivaishnava Tradition, this slender volume, illustrated with T four-colour pictures and sketches, contains brief fo life-sketches and an overview of the devotional li literature of the highly revered 12 saints of li Vaishnava Tradition of South India. Also V includes 108 Divya Desha Namavali. in Paperback, artpaper, Pp. 96 Price: P rice e: Rs. 125/- + Postage: Rs.30/- for single copy. Published by Sri Ramakrishna Math, Mylapore, Pub Chennai - 600004 Email: mail@chennaimath.org

New Release

Swami Vivekananda in San Francisco By Swami Ashokananda Combination of three lectures given by the author, narrating Swami Vivekananda’s high state of mind and profound thoughts when Swamiji was in San Francisco, the book brings out lesser known facts of how Swamiji’s spiritual ministration influenced India and America. The author was a senior monk of the Ramakrishna Order who spent most part of his later life in America and was an erudite speaker and deep thinker. Paperback, Pp.70. Price: Rs. 35/- + Postage: Rs.25/- for single copy. Published by Sri Ramakrishna Math, Mylapore, Chennai - 600004 Email: mail@chennaimath.org

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Lord Shri Krishna preached the most important lessons to His intimate devotee and friend Uddhava in the eleventh canto of Srimad Bhagavatam, just as He had preached to Arjuna in the Bhagavad Gita. This conversation between Sri Krishna and Uddhava, known as the Uddhava Gita, is full of Knowledge of the Supreme. Swami Brahmeshananda is a senior monk of the Ramakrishna Order. His elaborate and delightful discussion on this preaching of Lord Krishna (in Hindi) is now presented for the enlightenment of the listeners.

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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

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9. Navajeevan Atharvana Veda Pathasala

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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

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2. Sponsor 5 IOL Cataract Eye Operations

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Rs. 7000/-

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

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Rs. 6000/-

4. Sponsor one poor aged person for one year

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Rs. 5000/-

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

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Rs. 50000/-

6. Vidyadan̶Educational aid for one Child

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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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The best guide in life is strength. In religion, as in all other matters, discard everything that weakens you, have nothing to do with it. —Swami Vivekananda

With Best Compliments From:

Swami Vivekananda’s statue at Museum, RKM New Delhi

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Vol.102-10 Vedanta (English Monthly) October 2015. 56 O C T O Regd. B E R 2 with 0 1 5 e V e d The a n t a K e s a Kesari r i 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

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