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Vedanta Kesari October 2019
The
The Vedanta Kesari
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(Cover story p. 11)
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A Cultural and Spiritual Monthly of the Ramakrishna Order since 1914
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106
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T he V edanta K esari
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A Cultural and Spiritual Monthly of The Ramakrishna Order
OCTOBER 2019
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Singing to the Divine: The Sopana Sangeetham of Kerala Sulini V. Nair
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FEATURES
Swami Vijnanananda and the Ramakrishna Order Swami Balabhadrananda
Reminiscences of Sargachhi Swami Suhitananda
7 Dakäiëàmùrti Stotra 8 Yugavani 9 Editorial 27 Vivekananda Way 40 Book Reviews 47 Pariprasna 49 What is Religion? 51 Topical Musings 52 The Order on the March
An Important Educational Centre of the Chola Times Dr. Chithra Madhavan
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ves a ti rr
The Visual Portrayal of Swami Vivekananda in American Media Diane Marshall
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Vol. 106, No. 10 ISSN 0042-2983
CONTENTS
Poorva: Magic, Miracles and the Mystical Twelve Lakshmi Devnath
Poc ke t
25
le Ta
s
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Hanuman, I’m Waiting for You Gitanjali Murari
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Editor: Swami Mahamedhananda
Published by Swami Vimurtananda, Sri Ramakrishna Math, Chennai - 600 004 and Printed by B. Rajkumar, Chennai - 600 014 on behalf of Sri Ramakrishna Math Trust, Chennai - 600 004 and Printed at M/s. Rasi Graphics Pvt. Limited, No.40, Peters Road, Royapettah, Chennai - 600014. Website: www.chennaimath.org
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The
Vedanta Kesari
October 2019
Dear Readers,
The Vedanta Kesari
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Dakäiëàmùrti Stotra Sri Shankaracharya Verse 10
Notes:
1. That all the jīvatmās are really Paramātmā, the one Supreme Self.
2. By śravaṇa; listening from a competent teacher, not only the text but also its meaning and purport. 3. By manana; by intense logical thinking.
4. By nididhyāsana or making the mental waves take the form of the Universal Self.
5. Even a mere verbal repetition will have an effect. One commentator interprets the word ‘saṅkīrtanāt’ as ‘samyak parebhyaḥ kathanāt’—‘by expounding it to others’.
6. Compared to the other yogic powers, this is ‘great’ power. In fact, this is the greatest power since all other powers automatically follow as indicated in the last line. 7. No special effort to get it is needed. The Self is already there, and always. When the obstacles are removed it is automatically manifested.
8. The siddhis of an ordinary yogi, who has not yet attained the knowledge of Ātman, may get exhausted or disappear or even harm him. But the siddhis of the man possessing Ātma-jñāna are inexhaustible and infallible. 9. The aṣṭasiddhis already mentioned.
Dakṣiṇāmūrti Stotra with Mānasollāsa. Translated and Annotated by Swami Harshananda
October 2019
10. Since the principle of Universal Selfhood1 has been revealed in this hymn, therefore, by listening2 to it and reflecting3 on its meaning as also by meditating 4 on it and singing5 it, the attainment of identity with Īśvara, together with the great power6 of being the Universal Self, comes about automatically.7 Also, the unobstructed power8 that manifests itself in eight (different) ways,9 is obtained.
7 The Vedanta Kesari
PA G E S P O N S O R : K U M . V. D H A R S H A N I H A R I , C H E N N A I
सर्वात्मत्वमिति स्फुटीकृतमिदं यस्मादमुष्मिंस्तवे तेनास्य श्रवणात्तदर्थमननाद् ध्यानाच्च सङ्कीर्तनात् । सर्वात्मत्वमहाविभूतिसहितं स्यादीश्वरत्वं स्वतः सिद्ध्येत्तत्पुनरष्टधा परिणतं चैश्वर्यमव्याहतम् ॥ १० ॥
Yugavani
October 2019
Suffering
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A man verily becomes liberated in life if he feels: ‘God is the Doer. He alone is doing everything. I am doing nothing.’ Man’s sufferings and worries spring only from his persistent thought that he is the doer. As long as there is bhoga, there will be less of yoga. Furthermore, bhoga begets suffering. It is said in the Bhagavata that the Avadhuta chose a kite as one of his twenty-four gurus. The kite had a fish in its beak; so it was surrounded by a thousand crows. Whichever way it flew with the fish, the crows pursued it crying, ‘Caw! Caw!’ When all of a sudden the fish dropped from its beak, the crows flew after the fish, leaving the kite alone. The ‘fish’ is the object of enjoyment. The ‘crows’ are worries and anxiety. Worries and anxiety are inevitable with enjoyment.
This world is the lila of God. It is like a game. In this game there are joy and sorrow, virtue and vice, knowledge and ignorance, good and evil. The game cannot continue if sin and suffering are altogether eliminated from the creation. There is no substance whatsoever in the worldly life. The members of Ishan’s family are good; so he has some peace here. Suppose his sons had been lewd, disobedient, and addicted to drink and other vices. Then there would have been no end to his troubles. One very seldom comes across such a religious family, in which all the members are devoted to God. I have seen only two or three such families. Generally, one finds quarrels, misunderstanding, jealousy, and friction. Besides, there are disease, grief, and poverty in the world. Seeing this condition, I prayed to the Divine Mother, ‘O Mother, turn my mind at once from the world to God.’
(A person told Sri Ramakrishna that instead of feeling for the suffering of his disciples, he should remain in samadhi. Narrating this incident Sri Ramakrishna later told the devotees:) I thought he was right and that I must not do so again. When afterwards I was coming back from under the Tamarisk trees, I was shown (by Mother) a vivid picture of Calcutta, as if the city was present before me and all the people were night and day immersed in lust and gold and were suffering miserably. When I saw it, compassion welled up in my heart. I thought, ‘Were I to suffer a million times greater misery for the good of these people, most gladly will I do that.’ I returned and said to Hazra, ‘I choose to think of them; what is that to you, wretch?’ —Sri Ramakrishna
Editorial
There is a similar incident from the life of Swami Adbhutananda, another direct-disciple of Sri Ramakrishna. For some time Adbhutanandaji stayed at the Basumati Press of Upendra Nath Mukhopadhyay, a householder devotee of Sri Ramakrishna. Once at midnight he was heard shouting at the top of his voice, ‘Shut up, devil; you to threaten me, who am a child of Sri Ramakrishna; all your tricks and threats would be of no avail. Know it for certain.’ Hearing his thundering voice, the people in the press who were sleeping and working in the adjacent rooms ran up and saw Adbhutanandaji sitting in virasana ‘with his eyes fixed in front and blazing like fire-balls.’ Truly, every sincere sadhaka has to, at some stage in his spiritual journey, face and overcome an anti-spiritual force which seeks to bind him/her down to the sensory world and thus to the cycle of repeated birth and death. To help us identify and confront this force, which appears in various forms, it is sometimes personified and given a clear profile as the evil
tempter. Buddhism calls it Mara, and Christianity and Islam identify it as Satan. There are a number of stories which narrate how Buddha and Christ faced this ‘destroyer of spiritual life’. These narratives help devotees to make sense of their own temptations and it also awakens faith to overcome them.
Both Buddha and Christ faced strong temptations before achieving enlightenment. They were tempted to experience physical enjoyments, to fear death, and to desire power. Siddhartha Gautama sat under the Bodhi tree in Bodh Gaya with the firm determination: ‘Let this body dry up; let the skin, bones, and flesh of the body fall apart; but I will not leave this seat until I attain that supreme knowledge.’ Mara then appeared on the scene to break this resolve. At first he sent beautiful women to tempt Siddhartha with their charms. When this weapon of lust failed, he tried to frighten Siddhartha with torrential rains, thunder, and hordes of demons attacking him. But Siddhartha remained immersed in deep meditation unmoved by the idea of death. As a last resort, Mara tempted Siddhartha with power over men. He pointed out that being a kshatriya, Siddhartha’s dharma was to rule a kingdom and not to renounce and seek nirvana. He offered him the sovereignty of the whole world. But Siddhartha remained firm in his resolve, and rose up only after attaining Buddhahood. Jesus fasted for 40 days and nights in the Judean desert, seeking to draw nearer to God. By giving up food and water he sought to
October 2019
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t was a very still, late night on the banks of Ganga where Swami Turiyananda, one of the directdisciples of Sri Ramakrishna, was sitting in meditation. Matching the outer peace was the silence in his mind. In that perfectly calm moment, Turiyanandaji heard a voice telling him, ‘Enough, get up. Let us go home.’ The startled swami looked around to see who was disturbing him. But there was none around. Then like a thunderbolt, the truth hit him: it was his own mind that had tempted him to stop his sadhana!
9 The Vedanta Kesari
PA G E S P O N S O R : S R I K R I S H N A M U R T H Y K . N . , C H E N N A I
Know It to Be Your Foe
October 2019 The Vedanta Kesari
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reinforce his faith in the truth that true nourishment comes from God. Satan then appeared to tempt Jesus into preserving his body. He asked him to transform a stone into bread and nourish himself. When Jesus quoted the scriptural words: ‘One does not live by bread alone, but by every word that proceeds from the mouth of God’, Satan had to withdraw. Satan then tried to frighten Jesus with death. He lifted Jesus to the top of a temple and challenged him to throw himself down to prove the truthfulness of scriptures which assure that God’s angels will protect man from injury. Again, Jesus rejected Satan by quoting the scripture: ‘You shall not put the Lord, your God, to the test.’ Finally, Satan tried to tempt Jesus with power and luxury. He took Jesus to the top of a very high mountain from where all the kingdoms of the world could be seen. He offered them to Jesus, if only he would accept and worship Satan. Jesus rejected it by once again quoting the scripture: ‘You shall worship the Lord your God and only Him shall you serve.’ Young Nachiketa, who sought the knowledge of the Self, also had to face similar temptations dangled before him by Yama, the Lord of Death. As the Kathopanishad describes it, Yama offered Nachiketa long life, a vast kingdom, immense wealth, damsels, progeny who would be centenarians, and all kinds of other sense pleasures. But there was a difference in this temptation; Yama tempted only to ascertain if Nachiketa deserved the highest knowledge and he was immensely happy when Nachiketa overcame all temptations. Interestingly, Sri Ramakrishna speaks of a Papa-purusha who is similar to Mara or Satan. Only, in this case it is the tempter who is tortured by the austerities practised by Sri Ramakrishna! As part of his daily Sandhya and ritualistic worship, Sri Ramakrishna would
imagine according to scriptural prescription, that the Papa-purusha within had been burnt up. Sri Ramakrishna often narrated to his disciples the outcome of this intense sadhana. He told them: ‘A burning sensation came on the body from the beginning of the Sadhana. I thought, “What is this disease?” It increased by degrees and became unbearable. Various kinds of oils prescribed by physicians were used; but it could by no means be alleviated. One day, while I was sitting under the Panchavati, I saw that a jet-black person with red eyes and a hideous appearance came reeling, as if drunk, out of this (showing his own body) and walked before me. I saw again another person of placid mien, in ochre-coloured dress with a trident in his hand similarly come out from the body, vehemently attack the other and kill him. The burning sensation in the body decreased for a short time after I had that vision. I suffered from that burning sensation continually for six months before the Papa-purusha was burnt up.’ Explaining Sri Ramakrishna’s confrontation with Papa-purusha, Swami Tapasyananda writes: ‘All the forces of the instinctive life of man dominated by the lower brain constitute the Papa-purusha, of whom the Bhagavad Gita says: “It is desire (काम), it is
anger (क्राेध) born of Rajas — insatiable in its demands, utterly evil in its working. Know it to be your foe.” The conflict between the devatas and the asuras is indeed the conflict between our own higher spiritual nature and our animal nature. Mahishasura represents this animal nature in us. This month when we celebrate Mother Durga’s victory over Mahishasura, let us remind ourselves that the battlefield is our own mind and heart, and our victory depends upon recognising the foe in all his forms, continuing our sadhana with great tenacity, and surrendering at the lotus feet of the Divine Mother.
Cover Story
Singing to the Divine: The Sopana Sangeetham of Kerala
ust as Vedanta accepts Brahman as the upadana or proximate cause of creation, Sarngadeva, the author of the 13th century treatise Sangitaratnakara, for the first time declared that nadabrahma was the upadana of music. Sangita has been accepted as the means of the four purusharthas and also as an end in itself. Tyagaraja, the great musiciansaint of 18 th century, sings, ‘Knowing the musical sound born from the muladhara – that is ecstatic liberation! To distinguish the proper home of the seven notes amidst the great tumult – listen, O mind, that is moksha! Devotion steeped in the nectar of melodious tones and modes, that is the final beatitude, O mind!’ (Svara raga sudharasa). His life was an illustration of how musical knowledge coupled with devotion enables one to experience the bliss of spirituality amidst the disonance of the illusory world, culminating finally in moksha — the ultimate goal of life. Such has been the status accorded to music and the arts in India — as paths to divine realisations. In India we have both the margi and desi arts. Margi arts are the classical forms based on specific rules and structures laid down in the Natyasastra (200 BCE-200 CE) of Bharatamuni. Desi arts are regional creative expressions born
of the unique tastes and preferences of people in different regions. These two arts are different from each other in tone and structure, use and effect, but never mutually hostile. In fact, a continuous give and take of values between margi and desi has been the norm. As early as the 9th century the Brhaddesi of Matanga dealt
Sulini V Nair is a Mohiniyattam performer, writer & researcher in the performing arts, idioms, and narratives. She is also a keen student of Indian art, tradition & thought. Cover Page artist: Shwetha Chandrasekhar, Chennai.
October 2019
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This article throws light on the indigenous Sopana music offered as part of ritual tantric pooja in the temples of Kerala and how art has been considered a path to the Divine in the Indian tradition.
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PA G E S P O N S O R : D R . V I R A L K A M D A R , N A G P U R
SULINI V. NAIR
geographical units. There were five thinas: kurinchi (mountainous region), mullai (forest), marutham (farmland), neythal (coastal region) In South India, a narrow strip of land lying and palai (desert). Castes were formed based sandwiched between the Arabian Sea and the on the lifestyle in each thina and there was no Western Ghats remained fairly insulated from intermarriage between different thinas. the rest of the region. It was thus able to However there was no classification of castes as develop an art, culture and way of life distinct superior or inferior. The inhabitants of the from the traditions of its neighbouring regions. thinas worshipped nature and lived in harmony This strip of land, which came to be called with it. Ayyan of the mountains and Amman of Kerala, witnessed the evolution of an the coastal regions were worshipped as the indigenous style of music evocative of its masculine and feminine aspects of nature. Thus unique culture. This desi style came to be their spiritual thought was one that was known as Sopana Sangeetham. intimately connected with Sopana Sangeetham mother earth. Nature that is rendered as ritual The rendition is simple and full of was worshipped was also musical offering in the feeling. For the same reason it is their means of livelihood temples of Kerala and is and thus an agrarian also called bhakti or bhava called Kottippaadiseva. It society came into being. sangeetham. i s p e r fo r m e d a t t h e When the caste system of Sopana, steps leading to the thinas later gave way to the garbhamandir or the occupation-based caste system, the close sanctum sanctorum. Sung to the connection between man and nature began to accompaniment of the small hourglass shaped dwindle. Those who undertook occupations ethnic percussion called idakka by the musician crucial in a civilizing society formed a different himself and the metallic gong chengila, the caste group. Gradually society started rendition is uncomplicated and full of feeling. demarcating specific spots or For the same reason it is also called bhakti sreemoolasthanam under trees for worship. The sangeetham or bhava sangeetham. society being predominantly agrarian, it is in The idakka is similar to a damaru but is the songs and rhythms of Kerala’s humble played with a stick. It is considered to be deva farmers of yore that we can trace the earliest vaadyam, instrument of the gods, most origins of its indigenous style of music. These auspicious and revered, and is never kept on songs of the farmers woven in Kerala’s glorious the floor. Its two faces are said to represent the ancestry, socially relevant themes, myths, sun and the moon, the four sticks or jeevakkols legends and early cultural recollections, thus between the trunk and thee strings stand for become a rich repository of the cultural history the four Vedas, the six holes for the six sastras, of this land. and the 64 woolen balls for the 64 arts.
October 2019
with the music of the various regions of the Indian subcontinent.
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Early origins – aboriginal, folk, Vedic influences
In the times when the region that is now Kerala was part of a larger Tamil region, society was organized into thinas or
Early aboriginal songs had an organic connection to life and a high degree of emotionality. They were enthusiastic expressions of unstructured, spontaneous response to surrounding stimuli. The experience of amazement, ecstasy, or fear
Late Njeralath Rama Poduval, a legendary Sopana Sangeetham exponent
Thus Sopana music has a history of organic evolution from Sopana music captures aboriginal through folk music to the refined, the essence of Kerala structured classical culture like no other form. For the same art or philosophy. reason it captures the essence of Kerala culture like no other art or philosophy. It was nurtured in connection with folk arts like Kalam Paattu, Ayyappan Paattu, and Saastham Paattu, before it firmly established itself as ritualistic musical offering in temples. It has also been influenced by Vedic chanting unique to this region. Thus the aboriginal, folk and Vedic characteristics have lent a clear desi character to this style of music. October 2019
With the spreading influence of Sanskrit and the establishment of temples following the influence of Buddhism, the position of the sreemoolasthanam changed from groves, or under trees, to temples. This brought about farreaching changes in society. Caste rituals gained importance and castes were delineated in connection with occupations within the temple. Lower castes banned from the temple p re m i s e s we re c a u gh t b e t we e n t h e environment created by the caste system and those who controlled that environment. The social structure of Kerala came to be divided by a strong wall of untouchability. Idols thus became emblematic of man’s distance from nature. A hierarchical structure came into being and castes were arranged in strata, classified into superior and inferior. It was similar to the structure of the flight of stairs, or the Sopanam, leading to the garbhamandir of the temple. Thus the Sopanam is also indicative of the nature of the Kerala society at that historical juncture. It was probably with the advent of the temples in the form in which we see them today, with the Sopanam leading to the garbhamandir, that
music called Sopana Sangeetham too came into being.
Characteristics and rendition
Sopana Sangeetham has an introductory alapana segment based solely on ‘akaaram’ or the use of the sound ‘Aa’ unlike ta, da, ri, or na that are used in Carnatic music. Unlike in Carnatic music the akaar alapana is controlled by rhythm. Singing akaara to rhythm is called aanandam vaykkuka. The akaara or the sound ‘Aa’ is the first alphabet of the word aanandam and the singer concludes the akaaralapana with … ‘aa – aanandam’. Probably this is why it is called aanandam vaykkuka to imply spiritual exhilarataion. The next stage is that of singing kattala swaras or swara frames. A technique called jeevaswara prayoga is used which is a method of clarifying the fundamental notes of a raga without elaborating it through microtonal notes. The accompaniment of the idakka kooru, a long rhythmic phrase played on the idakka, which provides a conclusion to one segment, is a crucial element that brings out the essence of the style.
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The Vedanta Kesari
PA G E S P O N S O R : D R . S U B R A M A N I YA B H A R AT H I YA R R . , K A N C H E E P U R A M
arising from the wonders of nature was the aboriginal man’s inspiration to sing. As human society progressed, people moved away from nature. A direct result of this limited contact with nature was a gradual waning of intensity of feeling in folk music. Folk music was further transformed when the early aboriginal music joined hands with nuanced language.
October 2019 The Vedanta Kesari
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After the akaaralapana, idakka kooru and kattalaswara alapana, the next item in the Kottippadiseva is the rendering of the tyaani. The tyaani is a paean in the couplet structure, a legacy of the Buddhist culture. The term could well be linked to ‘dhyaani’ whose meaning in Monier Williams’ dictionary is in connection to Buddha and Bodhisatva. There are several tyaanis sung by temple musicians, in accordance with the system of singing particular ragas during particular hours of day and night, before the shrine on the occassion of various pujas. The style has its own unique ragas like Aahiri, Paadi, Indisha, Puraneer, Indalam, Mukhari and Samantamalahari to name a few. In addition, it also uses many ragas that are commonly used in Carnatic music. The raga in which the akaara and tyaani are sung is called the samaya raga. It is determined according to and in tune with the hour of each puja. The Kottippadiseva ritual takes place during the Usha Puja at sunrise, Ethiratte Puja in the early morning, Pantheeradi Puja when the sun rises to a certain height and our shadows are of a certain measurement, Ucha Puja in the afternoon, Deeparadhana during dusk and Athazha Puja at night. The raga Puraneer is the one rendered during the Usha Puja. The nine ragas Desakshi, Sreekanthi, Na la tta, B h o o pa l i , Ma la h a r i , Aa h a r i , Samantamalahari, Bhowli and Antari are called Nitya ragas. Desakshi and Sreekanthi are sung during the morning puja, Nalatta during the Pantheeradi Puja, Malahari and Bhoopali during the Ucha Puja, Aahari in the afternoon hours, Samantamalahari during the Deeparadhana and Bhowli and Antari during the Athazha Puja. Raga Andhaali is sung during the Pradosha Puja on the Pradosha day. The raga is rendered to the beats of the idakka keeping rhythm on the chengila. The musician harmonizes his voice to the drone of the idakka; although a percussion instrument, the idakka when manipulated can
generate different notes within the gamut. If the puja is not concluded even after the tyaani and the beating of the kooru on the idakka, the singer goes on to the next raga followed by another tyaani. It is also a common practice to sing an ashtapadi after the tyaani. The 12th century Bengali poet Jayadeva’s Gitagovinda was first heard in Kerala at the garbhamandir of temples in the 15th century. It was because an age-old organic musical tradition existed here that the ashtapadi blended-in so beautifully with the couplet structure of the tyaanis. The custom is to sing the tyaani and ashtapadi till the doors of the garbhamandir are opened after the puja. This naadopasana, or worship through music, is considered a kriyangam or ritual that is part of the customary puja itself. The singing is simple and uncomplicated and never seeks to completely exhaust the musical possibility of a raga. This simplicity of rendition is maintained at every stage of performance. The singer at times consciously and for a specific purpose brings in the nuances of another raga while singing a particular raga. However, this is something that can be executed only by a very talented musician who can express emotion through his art. This music offered to the Lord at the steps of the garbhamandir, adds a new dimension to the spreading of devotion. Rhythm in Sopana Sangeetham
Rhythm is of utmost importance in Sopana music and it is rhythm rather than drone which leads the music. Rhythm in Sopana music developed from early folk rhythms and is connected to the classical tradition through the method of its execution. It is at the same time both simple and complex and guides the singing at every stage. While it is sung typically to the beats of the idakka, in the traditional dramatic arts it is sung to the accompaniment
The core of the rhythmic arrangement in Sopana Sangeetham is the hridaya tala system. In fact, all talas originate from the hridaya tala or the heartbeat. Continuous time may be revealed through continuing beats or shabda. Removing a few beats from a continuing series creates fragments of ashabda. Thus rhythm is formed from a combination of beats and ashabdas. In the early stages of the margi tala system tala was indicated by beating both palms together. Bharatamuni called the beat paata and the silence kala. Thus margi music Music as devotional offering was based on the paata-kala system. During Bharatamuni’s time desi talas were also in The Sopana musician standing at the vogue along with margi talas. It was steps of the garbhamandir makes an offering of Sarngadeva who discovered talas that were not his Kottipaadiseva art. His rendition is heartfelt margi and called them desi. The khanda tala and full of feeling. At this time the devotee, who system belongs to the desi has come to the temple to school. Desi talas are offer prayers, has finished It invites the soul to traverse the indicated by beating and circumambulating the sopanam steps and become counting the rhythm on garbhamandir and waits f i n g e r s . A l l a r t i s t i c one with the deity enshrined within before the closed doors the sanctum. practitioners till the time with his palms joined at his of Sarngadeva based their chest and with bated work on the margi talas breath. The musician, who had begun to sing at suggested by Bharata. In the Natyasastra, the ati ati vilambita pace, has proceeded to the Bharata gives a significant status to rhythm, ati vilambita, vilambita and madhyama tempos. and ghana vaadyas or idiophone instruments As the devotee waits, his mental voyage too are seen to have a predominant status attains greater, yet even greater momentum. compared to areophone, chordophone and The singer proceeds to the druta, ati druta and membranophone instruments. In Sopana ati ati druta tempos and the devotee’s mental Sangeetham idiophone instruments like journey, represented by the tala gets faster and chengila, ilattalam and kuzhittalam function on faster, more and more one pointed, to the the basis of the paata-kala system denoting pinnacle — toositumbu or sharp needlepoint. rhythm. Thus Sopana music is a desi tradition This rhythmic progression which traverses six that chose the margi philosophy of steps from ati ati vilambita to ati ati druta, Bharatamuni’s ghana tala system. The various finally ends in silence as the doors of the talas in Sopana Sangeetham are Ekatalam, garbhamandir are thrown open revealing the Plutam, Kaakapadam, Karika, Ayyadi, Atantha, resplendent deity within to the ringing of Champa, Kundanaachi, Marmam, Kumbham and temple bells, creating a divine and thrilling Lakshmi to name a few. experience and ambience. It inspires and
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The flow of rhythm is the multiples of a single unit of time called a maatra. Laya or cadence is usually of three types – vilambita (slow), madhyama (medium) and druta (fast). There could also be ati vilambita (very slow) and ati ati vilambita (very, very slow) as also ati druta (very fast) and ati ati druta (very, very fast), thus adding up to a total of six tempos. While in Hindustani music the laya arrangement is such that the rendition begins in vilambita laya and proceeds to druta, in Carnatic music the laya remains constant throughout the rendition.
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of other percussion instruments like maddalam, chenta, timila and the ilattaalam.
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invites the soul to traverse the Sopanam steps, enter the shrine and become one with the Universal Power enshrined therein as well as within one’s own self.
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The bhakti in Sopana music is the artistic expression of the mindful awareness necessary for self-expression. It is an artistic method of sublimating worldly emotions. The dharma of this bhakti is to sublimate the rasas thereby bringing wholeness to the appreciation of art. This offering of music is human expression that is beyond the worldly realm and thus terms like tyaani(dhyaani), aanandam vykkuka are all befitting. As the priest within the shrine seeks to transcend the material sphere through puja, the aanandam vaykkal, idakka kooru and rendition of the tyaani are all attempts to achieve the same through music. It is the expression of a lone seeker’s inner journey. It is easily possible to experience this endeavour just by listening to the rendition.
‘Padi aarum kayaruka’ or ascending the six steps is a very profound spiritual dictum and is an allusion to the upward journey of the Kundalini in an advanced spiritual seeker through the six chakras to finally reach the Sahasrara Chakra bringing about the ultimate experience of Self Realization or oneness with the Cosmic Consciousness. Through the ages
There is a prevalent belief that Sopana Sangeetham was first evolved for the rendering of the tyaani. When the king Manaveda
composed the famous Krishnageeti for the ritual art form Krishnanattam in the early 17th century, he used the Sopana style. It was used in the art form Ramanattam, the early prototype of Kathakali. Through the centuries it was also used in the rendering of several compositions of legends like Maharaja Swati Tirunal and Irayimman Thampi. There are various schools of Sopana Sangeetham each varying in subtleties. Traditional families of Sopana musicians attached to temples hereditarily practiced the art in the temple premises and taught the style to the next generation. The well-known schools are Pazhoor, Ramamangalam, Tirumandhamkunnu and Guruvayur. The late Njeralathu Rama Poduval of Tirumandhamkunnu, Janardhanan Nedungadi of Guruvayur and Damodara Marar of Pazhoor are great names in Sopana music. The Kshetra Kala Peethom attached to the Mahadeva Temple at Vaikom trains students in Sopana Sangeetham in addition to providing training in other temple arts. In addition to providing musical accompaniment to art forms like Kathakali, Krishnanattam, Kalam Pattu and Mudiyettu, Sopana Sangeetham today also provides the vachika for Kerala’s classical dance style of Mohiniyattam, thanks to the untiring efforts of the legendary theatre director and musicologist late Kavalam Narayana Panikkar who worked at an organic restructuring of the dance style. He has also authored a treatise – Sopanatatvam - which is the first ever scholarly work on Sopana Sangeetham and the cultural sociology of Kerala.
Resources 1) Tyagaraja: Life and Lyrics. Jackson, W.J. New Delhi: Oxford University Press, 1991 2) Sopanatatvam: The Tradition and Philosophy of Sopana Music. Panikkar, K.N., Translated from Malayalam by S.V. Nair. Bhopal: Amaryllis, 2016 3) ‘The Philosophical Background of Sarngadeva’.
Musalgaonkar, V. in Sarngadeva and His Sangitaratnakara. Ed. Sharma, P.L., New Delhi: Sangeet Natak Akademi, 1998 4) Matanga and his work Brhaddesi. Ed. Sharma, P.L., New Delhi: Sangeet Natak Akademi, 2001
Reminiscences
Reminiscences of Sargachhi SWAMI SUHITANANDA
1.11.60 (contd…) aharaj: A person cannot be truly religious if his head, hand, and heart – all three – are not uplifted. We cannot trust the religiosity of one who does not accept this ideal of Sri Ramakrishna. As someone once told me, one noteworthy characteristic among all the disciples of Sri Ramakrishna, is that they were efficient in any work assigned to them.
M
We do not find the union of Dvaita, Visishtadvaita and Advaita in anyone. Gopal’s mother (a devotee of Sri Ramakrishna who had a continuous vision of Gopala as a child) is a perfect example of how far an aspirant can proceed along the path of Dvaita. She never understood anything other than dualism. Swami Akhandananda, affectionately called ‘Baba’ (revered father), was a Visishtadvaitavadin whose heart would burst with grief seeing the misery of people. Of course, all of them realised their oneness with God. What lofty ideals Swami Ramakrishnananda exemplified in his life! 2.11.60
Question: We find two kinds of entities in this world: the ‘Conscious’, which means living
beings; and the ‘Unconscious’, which means inanimate objects like stones and bricks. But a jnani perceives both of these as consciousness. Why is this so? Maharaj: That’s because the instruments of perception are different. How we see the world depends upon our power of perception. According to our power of perception, we see the world as ‘conscious’ and ‘unconscious’. But the jnani’s medium of perception is different. Here is this fish in front of you; your perception of consciousness and the play of vital energy in it cannot be matched by that person there. This is because your perception is more subtle. Every day in the morning, owing to my poor eyesight, I see the doctor as two persons! After long practice of meditation, you will see yourself as the witness of your own bodymind-intellect; then will come the stage when you see that you are the witness of the bodymind-intellect of all living beings. It is this state that we call God. It is after this that the entire world is perceived as Consciousness; the state beyond this cannot be described in words. All these subtle stages of perception come one after another following nirvikalpa samadhi. It is after coming down from nirvikalpa samadhi
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(Continued from previous issue. . .)
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Swami Premeshananda (1884 – 1967) was a disciple of Holy Mother Sri Sarada Devi. For over two decades he lived at Ramakrishna Mission Ashrama, Sargachhi, West Bengal. Under his inspiration countless people lead a life of spirituality and service, and many young men and women entered into monastic life. His conversations – translated from Bengali and presented below – were noted by his attendant novitiate who is now Swami Suhitananda, one of the Vice-Presidents of the Ramakrishna Order.
that we are able to perceive the world differently. Question: When I see myself as the witness of this body-mind-intellect or of the body-mind-intellects of all living beings, then will I see them as Consciousness?
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Maharaj: No. you will see them just as you see them now. But you will see distinctly that you are separate from them. After that you will see the world with all its living beings as Consciousness.
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Question: Isn’t this body-mind-intellect the effect of the combination of life force and ether? In which stage can we understand that whatever we perceive is the product of this combination? Does not a spiritual seeker hear the anahata dhvani (Om, the primordial unstruck sound), which is the origin of the life force ?
Maharaj: You will know all this when your perception becomes a little subtler; but for that you have to advance a great distance on the spiritual path. Some imagine that they are hearing the anahata dhvani. In reality, after long meditation a kind of buzzing sound is generated in the brain – they take that to be the anahata dhvani. If material objects are analysed, they reveal the life force. Again, if the life force is analysed intensely, you will perceive it transformed into Consciousness. 3.11.60
Question: How did creation begin?
Maharaj: Brahman covered Itself with vidya maya and divided Itself into pieces. Then a layer of avidya engulfed each individual ego. Then from that sheath of avidya, as it were, intellect emerged; and mind, vital force, and body manifested from it. Question: Each individual is differently constituted. Why then does everyone see the visible objects of this world in the same way?
Maharaj: It is as if a black curtain has been divided into innumerable parts. As everyone sees through the same medium, the world is perceived in the same way. What do I see when I am enwrapped by the sheath of avidya? I see that very avidya. Every night during deep sleep we go back to that primal avidya. It is from this avidya that the world is projected. It’s somewhat similar to our being able to see various objects when we keep peering into darkness for a long time. Such is our waking state.
Deep sleep occurs when the udana-vayu [one of the five functions of prana in the body] pulls prana upwards. During deep sleep all the nerve centres become inert. Then the intellect induces them to regain some strength. After this, under the influence of the various impressions gathered during the waking hours, the mind sees various things in a haphazard manner. It’s like a little boy sitting at his father’s table (and picking up things randomly). But this state is inferior to the waking state, because while the intellect functions in the waking state, action takes place instinctively in the dream state. And because the intellect does not function, we have no control in the dream state. A person’s so called ‘temporary weakness’ does not happen all of a sudden. It is the result of prolonged action in his subconscious mind. Lack of awareness about the functioning of the mind results in a sudden fall. This is why I repeatedly ask you to maintain a diary. Who knows when and what the veiled mind will do? Lust, anger, and greed will remain as long as the body remains – they won’t go away. But they should be kept subdued by the power of discrimination. There is filth [mental and physical] in this body. Now, how can we free ourselves from this filth and be at peace, unless we get rid of body-consciousness? (Continued on page 24...)
Article
The Visual Portrayal of Swami Vivekananda in American Media DIANE MARSHALL
(Continued from previous issue. . .)
‘The photographer here has sent me some of the pictures he made. They are positively villainous—Mrs. Bagley does not like them at all. The real fact is that between the two photos my face has become so fat and heavy—what can the poor photographers do? Kindly send over four copies of [Harrison’s] photographs.’ T h i s s e t o f ‘ v i l l a i n o u s ’ D e t ro i t photographs, like the ‘angry’ photo that Ram Datta had taken of Ramakrishna, have vanished; so we cannot form aesthetic opinions of them. Swamiji’s letter shows that he was not vain
about his appearance and that he deferred to the opinions of others regarding his visage. A publishing rivalry
In Chicago, two rival publishers were hard at work printing their histories of the Parliament of Religions in time for Christmas gift giving. 24 Dr. John Henry Barrows, the Chairman of the Parliament, compiled The World’s Parliament of Religions in two prodigious volumes, which were to his mind, the official and definitive record of events. His book was backed by the Chicago Inter Ocean. Any event of epic proportions, however, needs more than one record. The Chicago Tribune backed the volume edited by Prof. Walter Raleigh Houghton and named for its publisher,
BL-Snow & Detroit Free Press 14 Feb 1894
Diane Marshall is a graphic designer and art historian in the Midwest USA. She writes a history blog using vintage postcards to follow the travels of Swami Vivekananda: Vivekananda Abroad: A Postcard Pilgrimage on Blogger. eoline9@gmail.com
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wami Vivekananda’s first mention of a photograph made of himself in America comes in a letter to Alasinga Perumal dated 2 November 1893. The first known usage of Harrison’s ‘Chicago pose’ is in the 10 December 1893 Minneapolis Star Tribune. A different rendering of it appeared in the Detroit Free Press on 11 February 1894. Two days later, the Detroit Free Press printed an engraving made from an unknown photograph of Swamiji sans turban showing his short haircut. The bareheaded engraving resembles a photo signed, numbered and dated ’94 by B. L. Snow, indicating that there may have been more poses printed from that sitting.23 Aside from the cabinet cards that Swamiji took with him to Detroit, he wrote to Ellen Hale on 10 March 1894 about a new set of photographs:
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This research article throws new light on the initial photographs of Swami Vivekananda taken in America, including the famous ‘Chicago pose’ photograph, and also his sketches in the media.
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F. Tennyson Neely: Neely’s History of the Parliament of Religions and Religious Congresses at the Columbian Exposition. Unlike Barrows, Houghton was not a Doctor of Divinity. Basically, the Barrows book claimed to be official and authoritative and better quality—it was also more expensive—whereas the Neely book claimed to be impartial and non-sectarian, and it was available for a bargain price. At least readers had a choice. Swamiji himself played absolutely no part in this publishing rivalry, but the inclusion of one of Harrison’s portraits on page 903 indicates that Houghton may have asked him for a photograph. On 5 December 1893 the Tribune announced that Neely’s History was ready for sale. The standing photograph of Swamiji on page 505 of Neely’s History deserves special consideration. It must have been a second exposure taken at the same time as the previously mentioned group photo of Indian delegates taken at the Fair on 20 September, which appears in Neely’s on page 535. There is strong circumstantial evidence that Blanche L. Snow was the photographer.25 Photography at the Exposition was tightly controlled. Snow photographed people on the Midway Plaisance and she sold thirty photographs imprinted with her copyright to The Werner Company.26 The background was painted out of Swamiji’s page 505 photo, and Neely’s copyright inserted below. The photo of Dharmapala on page 405 received the same treatment. However, when this photo of Dharmapala was printed in a Portfolio published by The Werner Company, it bore Snow’s copyright.27
An engraving was made of Swamiji’s page 505 photo, and it became one of the main illustrations used in the newspaper advertising campaign for Neely’s History. Swamiji stood in the lower right corner beside Kinza Riuge M. Hirai in a full-page ad that ran in the Minneapolis Star-Tribune 15 January 1894. This engraving of Swamiji appeared in newspapers
across the country advertising Neely’s History of the Parliament of Religions.
To use Swamiji’s name as part of a celebrity name-dropping campaign and to illustrate him as a colorful delegate to the Parliament was well within the norm for advertising. The advertisement for Neely’s History in the Pittsburg Press, however, went a step further. On 19 February 1894 there appeared this extraordinary headline with Swamiji’s picture: ‘Next to the Bible, the Greatest Religious Book is “The Parliament of Religions and Religious Congresses at the Columbian Exposition.”’ In smaller text in the bottom half of the advertisement (not shown) it said: ‘This book, like the Bible, should be in every house and home.’ Surely advertisers of the nineteenth century were just as canny to product placement as they are today. Due to its visual juxtaposition with Swamiji’s image, this ad implies: Next to the Bible, the Greatest next to the Bible-Pittsburg Press
As for Barrows’s book, Swamiji’s photo on page 973 Volume II was used by an artist to
Harrison & Chicago Tribune 26 Nov 1893
appearance that we feel as if we have seen more pictures of him in the newspapers than actually exist. Words were cheap, but engravings cost money and were seldom spontaneous.28 The Goes Litho poster
Barrows book & Baltimore American 13 Oct 1894
create an engraving of him as ‘The Great Brahmin High Priest’ for the 13 October 1894 Baltimore American. The drawing was neatly executed and the artist signed it with the initials S. K. This pattern continued. The Chicago Tribune drew Swamiji from one of the Harrison portraits for a paid advertisement on 26 November 1893. The Brooklyn Daily Eagle drew Swamiji from the Harrison portrait printed on page 903 of Neely’s History on 30 December 1894. On 6 January 1896 the New York World crudely improvised upon one of Swamiji’s 1895 photographs taken by George Prince. On 2 March 1896 the Detroit Free Press illustrated a different Prince photo. Journalists lavished so many words on Swamiji’s
From the quotidian world of newspapers, we move on to the ephemeral medium of posters. In the spring of 1894 word spread in India of Swamiji’s fame in America. An item in the 12 April 1894 Indian Mirror written by a ‘Hindu friend’ regarding an endorsement of Swamiji made by Dharmapala, stated that Swamiji’s ‘life-size portraits’ were ‘hung up in
Harrison & Brooklyn Daily Eagle 30 Dec1894
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The Philadelphia Inquirer took a more personalized approach to its advertising for Neely’s History of the Parliament of Religions, which the newspaper was selling with coupons. On 23 February 1894 the Inquirer featured an article on Swamiji illustrated with the Neely’s engraving of him. Other foreign delegates had been featured in the Inquirer to promote Neely’s History, and of course all of these portrayals were positive and considerate. Even so, the Inquirer’s article endorsing Swamiji was exceptionally glowing.
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Religious Book is one that contains the words of Swami Vivekananda.
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Geo-Prince photo & Detroit Free Press 2 Mar 1896
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the streets of Chicago.’29 It further claimed that Americans did ‘obeisance’ to these portraits— which was a misconception. Americans simply did not have the cultural concept of pranama. The image in question, fitting Dharmapala’s d e s c r i p t i o n w i t h t h e wo rd s , ‘ M o n k Vivekananda,’ beneath the figure, was a color poster printed by the Goes Litho Company. It was very likely commissioned by Henry Slayton. I cannot think of anyone else who would have paid for this type of publicity material. Slayton considered Swamiji a financial investment. The posters were no doubt used to advertise his lectures contracted with Slayton.
They were not posted about the city simply because Swamiji had been a favorite at the Art Institute during the religious congress. Major attractions have dates at the box-office, and in this case the date was 4 December 1893 when Swamiji was booked to speak at the Central Music Hall.30 It is likely that Slayton himself arranged Swamiji’s 4 December lecture because the 26 November ad in the Tribune stated this would be his ‘first public lecture in Chicago’ i.e., his first public lecture in Chicago sponsored by the Slayton Lyceum Bureau.31
In 1899 Swamiji met Mrs. Roxie Blodgett in Los Angeles. Blodgett had attended the Parliament of Religions, and she vividly recalled Swamiji’s impact on the audience.32 She also attended his lectures at the Masonic Temple from 4 to 14 November 1893.33 The date she left Chicago for California is not known, but she hung one of these large posters of Swamiji on a wall in her home. Some persons described Swamiji’s poster as ‘life-sized’ but it measured
The 11 November 1893 issue of the weekly New York Dramatic Mirror announced that Swamiji had signed a two-year contract with Slayton Lyceum Bureau. In addition to cabinet cards and pamphlets, advance publicity for Swamiji’s lectures would have included posters. Henry Slayton, who had represented such notable speakers as Susan B. Anthony and Elizabeth Cady Stanton, had moved his offices to the Central Music Hall in 1880. Since he was in the same building as Harrison’s photo studio, Slayton was no doubt able to view all of Harrison’s proofs of Swamiji. He must have given a copy of the ‘Chicago pose’ to the poster artist.
Performance posters were time-sensitive materials. Slayton would not have wasted them.
Goes Litho Poster
In style, the lithograph of Swamiji was The artist who executed the crayon comparatively discreet and executed in good drawing for the poster is unknown, but may taste. Goes Litho Company printed many also have had studio space in the Central Music posters for the World’s Columbian Exposition, Hall. Swamiji is basically well drawn, but his and reproductions of its Chicago Day poster are facial expression is rather stiff. The artist failed still available.34 They also to capture the air of printed posters for Buffalo confidence expressed in All strength and success be yours Bill Cody’s Wild West Show. his photograph. is the constant prayer of your The paper was relatively Considering the exuberant friend, Vivekananda. flimsy, 50 lb., so it could be freedom exhibited by easily pasted. Agents for posters of the era, this these posters knew where to place them to work is comparatively restrained. It must have attract attention. been mechanically enlarged. In Photoshop it fits the Harrison waist-length arms-crossed When did Swamiji first see the poster of portrait exactly. Its caption displays the himself? He must have had a shock when he wonderfully organic, inventive typography of returned from the empty, snow-swept plains of the 1890s. In practice, poster creation was Kansas on 2 December to see his portrait collaborative: the artist would colorfill an plastered along Chicago streets in places where 35 outline offsite on rice paper, and the Goes theatrical attractions were usually advertised. employee would retouch the plate, either zinc Assuming that Slayton himself had rented the or limestone, with Korn’s litho crayons finishing 2000-seat auditorium of the Central Music Hall all colors and edges. It was printed on a flat for Swamiji’s talk, it appears that he was taking bed, steam-driven press. A separate plate was no chances on ticket sales. created for each color, and each sheet was hand On 6 July 1894 the Indian Mirror reported registered and dried between colors.37 Swamiji on a meeting that took place at the Minerva autographed the copy that is held by the Theatre in Calcutta on 14 May and in this Vedanta Society of Berkeley. It is inscribed to account it clarified Dharmapala’s earlier Hollister Sturges, ‘All strength and success be alleged remarks about Swamiji’s poster stating yours is the constant prayer of your friend, sensibly: ‘The picture of Swami Vivekananda Vivekananda.’ Even though it is now faded, this was placarded all over the city of Chicago, with ephemeral paper portrait from the 1890s, the the advertisement announcing that he was to great heyday of the art lithograph poster, is a deliver lectures at such and such place on such national treasure. As a work of art, the Goes and such a subject.’36 This explanation suggests poster might be regarded as Orientalist, but to me that a strip of paper with the venue considering how Swamiji actually dressed and details was pasted over the poster, and this comported himself in the West, it is a faithful smaller type was what pedestrians paused to presentation of his larger than life personality. read. Dharmapala’s remarks, as they were reported by the Mirror, appeared to suggest that posters of Swamiji coincided with the Parliament of Religions, but Dharmapala was under no obligation to
Study of the dissemination and repetition of Swamiji’s ‘Chicago pose’ over the years in India constitutes a separate chapter in the life of this icon. (Concluded.)
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p r e s e n t S wa m i j i ’ s a c h i e ve m e n t s i n chronological order.
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only 22 x 30 inches. It was kiosk size, not billboard size.
23) East Meets West. Chetanananda, 2 Ed. p. 66. 24) Eoline, “A publishing rivalry in Chicago,” Vivekananda Abroad A Postcard Pilgrimage, posted 3 January 2017. https://vivekanandaabroad.blogspot. com/2017/01/chicago-il-december-1893.html 25) Snow was skilled at manipulating negatives in the darkroom. Evidently she painted out the background of the second exposure of the group of Indian delegates to create two individual photographs of Vivekananda and Dharmapala. Snow’s signed portrait of Vivekananda also had its background painted out. Snow’s skill at altering photos was described in “Copyright Matters,” The Publishers Weekly: Volume 54 January 1, 1898 pp. 1076, 1077. 26) Snow filed a lawsuit on 20 January 1894 against persons who were copying her work. United States Circuit Court of Appeals Reports V39 (Rochester, NY: Lawyers Cooperative Publishing Co. 1900) p. 311. 27) Snow added a chain with a Greek cross to the photo of Dharmapala printed in the Portfolio of Photographs of the World’s Fair No. 10, (Chicago, The Werner Company & Maine Central Railroad: 1894). The same chain and cross was double-exposed on the photo of a tea merchant paired with Virchand Ghandi. 28) “Setting the type for a single page costs but a few dollars, but it may contain a fine wood engraving which alone costs a couple of hundred dollars.” Los Angeles Herald, 6 August 1893, p. 9. 29) Vivekananda in Indian Newspapers (1893-1902). Sankari Prasad Basu, Ed. (Calcutta: Dineshchandra
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Basu, Basu Bhattacharya & Co. Ltd. 1969) p. 17. Digital Library of India Item 2015.125298 30) Ray Ellis, “Swami Vivekananda in Chicago” Vedanta Kesari, August 1995, p. 310. 31) Members of the public certainly attended the talks at the Parliament of Religions, but that free event was not at all like a lecture that the public had to buy tickets for. Swamiji’s lectures at the Masonic Temple and other places in Chicago prior to 4 December were sponsored by various clubs, churches and charitable organizations. 32) Reminiscence of Josephine MacLeod, p. 247. Pravrajika Anandaprana, “Swamiji in Southern California,” Vedanta and the West, (NovemberDecember 1962) 39-40. 33) A letter from Mrs. S. K. Blodgett to Josephine MacLeod dated September 2, 1902. Prabuddha Bharata, July 1963. 34) “Goes Lithographing Company–printers of the trade since 1879”: http://news.goeslitho.com/the-historyof-goes/. Accessed 5 October 2018. 35) Swamiji gave a talk on “The Manners and Customs of India” in Hiawatha, KS on 1 December 1893. Kansas Democrat (Hiawatha, KS: 14 December 1893) p. 6. 36) Vivekananda in Indian Newspapers (1969). Basu, Ed. p. 28. 37) Charles B. Goes IV believes that in 1893 his greatgrandfather used both limestones for smaller images and zinc plates for large images. Email to author, 8 October 2018.
(Continued from page 18...)
Reminiscences of Sargachhi The humbler you become, the more victorious you will be. If you browbeat people, you may get their salutation. But if you want to win their hearts, you must love them with your heart. As is the action, so is the reaction. There is no leader, none!—who can show you the way. What is lacking most is the heart.
Association and identification are two different concepts. Through avarana and
vikshepa—the power of veiling and distraction—I have become identified with this body; I believe I am this body. But when I say ’my shirt’, it signifies association. I have identified myself with the body and feel the association of the shirt with this body. I can never identify myself with anything other than my body. Identification = permanent association. Association = temporary identification. (To be continued. . .)
PA G E S P O N S O R : A D E V O T E E , C H E N N A I
References nd
Pocket Tales
Hanuman, I’m Waiting for You GITANJALI MURARI
The author, a media and television professional for over 20 years, is now a writer of fiction. She lives in Mumbai. gitanjalimurari@yahoo.com Illustrator: Smt. Lalithaa Thyagarajan. lalithyagu@gmail.com
25 The Vedanta Kesari
D
im... dim... dim... ‘Come listen to the wonderful tale of Hanuman,’ cried the storyteller standing at the street corner, playing on a little drum. Naren ran out of the house, joining the small crowd that had begun to gather. Squeezing through to the front, he looked up at the old man and asked, ‘Hanuman was fearless, wasn’t he sir?’ ‘Indeed,’ came the answer. ‘He was so fearless he flew up to the sun, thinking it to be a fruit and tried to swallow it…’ ‘He must have been very hungry,’ Naren suggested. The storyteller smiled broadly. This little boy with curly hair and bright eyes seemed just as spirited as the Bajarang Bali. ‘One day,’ he continued. ‘Hanuman’s mother went looking for him but couldn’t find him anywhere…she began to worry…her boy was always getting into trouble and she wondered what he had got up to…’ Naren’s eyes grew big with excitement and he held his breath. ‘Suddenly Hanuman’s mother heard a shout and she saw a man running towards her…what is the matter, she asked him…your son, he wailed… he is eating all the bananas in my grove…’
October 2019
A fictional narrative based on incidents from the childhood of Swami Vivekananda.
October 2019 The Vedanta Kesari
26
‘Ah, what a naughty boy,’ chuckled the crowd. The storyteller’s voice dropped to a confidential whisper, ‘If you ever want to meet Hanuman, go to a banana grove…he loves the fruit so much, you can always find him there…’ ‘There is one in our neighbourhood,’ Naren cried and turning around, ran all the way, reaching the orchard out of breath and red in the face. The large banana leaves shaded the ripening fruit from the afternoon sun. ‘Hanuman must be here,’ Naren murmured. ‘There is plenty for him to eat…’ and began to search, calling out loudly for the god, peering at every tree. After circling the entire grove, Naren decided he would wait. ‘It is too hot right now…I am sure Hanuman will come when the sun begins to set…’ Choosing a tree laden with bananas, he settled under it, watching out for any sudden movement. The sun began to dip below the horizon, darkness slowly stealing into the orchard. It was becoming difficult for Naren to see. Still, he searched to the left, to the right, up in the branches, and behind the trees. ‘Please come fast Hanuman,’ he called out. ‘I can’t stay much longer…my mother must be getting worried…’ But he heard only the sound of crickets in the grass and the hoot of an owl in a tree. When the stars came out and the moon rose high in the sky, Naren burst into tears and casting a sad look around, slowly walked away. ‘Naren…’ Vishwanath Datta hurried towards the weeping boy. ‘Where have you been? We have been so worried…’ ‘Baba,’ Naren flung himself at his father. ‘What happened? Why are you crying?’ Vishwanath gathered him up in his arms. ‘Hanuman didn’t come baba,’ Naren sobbed. ‘I waited and waited for him…but he didn’t come to the grove…’ ‘Oh, I see,’ Vishwanath gently wiped away the tears. ‘Naren…have you considered that Hanuman may have had a busy schedule today?’ ‘How so baba?’ ‘Well, Lord Rama takes care of the universe…there is so much to do…I am sure he sent Hanuman on some urgent business…’ Naren mulled over his father’s words. ‘You are right baba,’ he beamed, after a little while. ‘Work kept him away…or else how could he have resisted so many ripe bananas!’ Faith, faith, faith in ourselves, faith, faith in God — this is the secret of greatness. — Swami Vivekananda
PULLOUT FOR REFERENCE
Series 5: Understanding India
- through Swami Vivekananda's eyes
ISSUE ISSUE 22 10
Swami Vivekananda had a deep appreciation of India, which was born out of four distinct factors: (i) His personal encounter with Sri Ramakrishna (of whom he said, ‘This man had in fifty-one years lived the five thousand years of national spiritual life'),
After his grand success at the World's Parliament of Religions in Chicago in 1893, Swami Vivekananda toured and lectured across the West for three years. Then he returned to Colombo on 15th January 1897.
(iii) His personal experience of the Western response to Indian ideas, which further sharpened and improved his understanding of India (during the World Parliament of Religions and later when he was the representative of India to the West), and
Colombo gave him a hero's welcome. It was here that he gave his first public lecture in the East. The topic was: ‘India – The Sacred Land’. In this issue, we study this lecture and try to appreciate (from our limited point of view) the key messages that he presented...
In this new series, we take up parts of lectures in which Swami Vivekananda has spoken about India, such as: INDIA - THE SACRED LAND, THE SAGES OF
“
(iv) His own vast spiritual realizations, of which his meditation on the rock in Kanyakumari is the most famous.
INDIA, THE RELIGION WE ARE BORN IN, THE MISSION OF THE VEDANTA, THE FUTURE OF INDIA, THE WORK BEFORE US, VEDANTA & ITS APPLICATION TO INDIAN LIFE, THE COMMON BASIS OF HINDUISM, etc. We
will thus try to understand India through Swami Vivekananda's eyes, and thereby build a deeper appreciation of our own country.
Formerly I thought as every Hindu thinks …that this is the Punya Bhumi, the land of Karma. Today I stand here and say, with the conviction of truth, that it is so. If there is any land on this earth that can lay claim to be the blessed Punya Bhumi, to be the land to which all souls on this earth must come to account for Karma, the land to which every soul that is wending its way Godward must come to attain its last home, the land where humanity has attained its highest towards gentleness, towards generosity, towards purity, towards calmness, above all, the land of introspection and of spirituality — it is India. ...Here is the life-giving water with which must be quenched the burning fire of materialism which is burning the core of the
Designed & developed by
hearts of millions in other lands. Believe me, my
ILLUMINE
friends, this is going to be.
> Turn overleaf to explore further...
Knowledge Catalysts
®
www.illumine.in
October 2019
PA G E S P O N S O R : A D E V O T E E , C H E N N A I
India – the Punya Bhumi
(ii) His extensive travels and first hand encounter with people across the length & breadth of the country (during the 6-7 years of his life as a wandering monk),
27 The Vedanta Kesari
focus in this issue:
Key messages from the lecture: India – The Sacred Land 1
October 2019
2
The Vedanta Kesari
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3
The world owes a great debt to India. All races contribute great ideas to humanity. But all races, except one, have advanced their ideas by conquering other races. It is India alone which has shared her ideas without conquering others. There have been many great nations which have lived in glory for a short time and vanished thereafter. But India has endured through thousands of years – each misfortune, each experience making her stronger and more constant.
THE HISTORY OF INDIA IS A HISTORY OF ITS SPIRITUAL MOVEMENTS BCE ~2000 years
2000 - 600 BCE Vedic Period
Vedas formed the philosophical and spiritual basis for people
~ 500 BCE Buddhism
A highly developed ethical life was seen as the sole means of attaining salvation
400 BCE - 400 CE –– Development of 6 systems of philosophies
“
~ 400 BCE Jainism Regarded austerity as the essential means of salvation.
CE ~2000 years
400 CE onwards ––Advaita philosophy, as formulated by Adi Sankara ––Upsurge of Saivism, Vaishnavism, and Saktism
~1000 CE Sufism
In India, influenced by the Vedanta
~1400 CE Sikhism Founded by Guru Nanak who says "the chief of gods is the one Lord, the true Name of God”
800 CE onwards Bhakti Movement ––Development of Visishtadvaita & Dvaita philosophies ––Sri Vaishnavism (~11th C) ––Vira Saivas (~12th C) ––Chaitanya movement (~13th C) ––Varkaris (~13th C) ––and many more...
~1800 - 1900CE Spiritual renaissance of Sri Ramakrishna & Swami Vivekananda
Source: Based on Chapter 2 (Evolution of Religio-philosophic Culture in India) of The Cultural Heritage of India Vol. IV, Published by The Ramakrishna Mission Institute of Culture, Kolkata
...ideas after ideas have marched out from her, but every word has been spoken with a blessing behind it and peace before it. We, of all nations of the world, have never been a conquering race, and that blessing is on our head..”
“
Substituted a personal God 'Hari' in place of the abstract idea of universal soul - devotion was central here.
–– Reconciliation of Vedic faith with sectarianism, and the evolution of synthetic Hinduism
For all other nations, religion is one of the many occupations of life, such as politics, enjoyment of social life, and accumulating wealth. But in India alone, religion is the central occupation. India’s national life is centered around religion.
RELEVANT QUOTES FROM THIS LECTURE:
~ 600 BCE Bhagavatism
But we live... The same laws are here, laws adjusted and thought out through thousands and thousands of years; customs, the outcome of the acumen of ages and the experience of centuries, that seem to be eternal.."
“
To the other nations of the world, religion is one among the many occupations of life. ...But here, in India, religion is the one and the only occupation of life"
5
Every race has a unique orientation and a specific mission to accomplish. India’s mission is not political greatness or military power, or some other such thing, India’s mission is to accumulate into itself all the spiritual energy of the race and to share it with the world at the right time.
principles upon which Indian culture is built, they are deeply fascinated. India’s religion in the form of the principles and fundamental ideas have silently impacted the whole world. 6
India has never preached her thoughts with violence and through conquering other races. She charms seekers from other nations silently and imperceptibly.
“
“
October 2019
PA G E S P O N S O R : D R . J A N A K I R A J A G O PA L A N , C H E N N A I
At first sight, Indian manners & customs, philosophy, and even literature, can be repulsive, but as seekers discover the great spiritual (contd.)
To clarify, India has two sets of truths – Shruti & Smriti. Shruti represents the eternal principles founded upon the universal laws of nature. But Smriti represents the customs over the ages. It is the Shruti ideas that have spread all over the world.
Slow and silent, as the gentle dew that falls in the morning, unseen and unheard yet producing a most tremendous result, has been the work of the calm, patient, all-suffering spiritual race upon the world of thought. [However]... what I mean by our religion working upon the nations outside of India comprises only the principles, the background, the foundation upon which that religion is built."
Each race, similarly, has a peculiar bent, each race has a peculiar raison d'être, each race has a peculiar mission to fulfil in the life of the world. ...India's gift to the world is the light spiritual"
“
29 The Vedanta Kesari
4
INDIA IS A DORMANT VOLCANO OF SPIRITUALITY - WHOSE POWER IS YET TO BURST FORTH AND CASCADE IN THE WORLD
...in our books a clear distinction is made between two sets of truths. The one set is that which abides forever... ...these are the eternal principles founded upon the universal laws in nature. The other set comprises the minor laws which guided the working of our everyday life"
7
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India is also the land of harmonious co-existence. Here alone, we have been able to accept a wide diversity in religion. We have done it through the guiding dictum – that there exists only one Truth, but different groups of people call it by different names. This dictum has resulted in India becoming a most wonderful land of toleration which welcomes various religions. How do Indians deal with the diversity and difference in India? We do not hate each other because we are different; we do not practice religious persecution; rather we learn to accept these differences and practice tolerance in every aspect of our national life.
THE INDIAN VIEW OF RELIGION "They call Thee by various names; Thou art one." Jains
Sikhs
Buddhists
Shaivites Vaishnavites
Atheists/ agnostics
Shaktas
One Truth
Taoists
Shamans Pagans
Jews
Nature worshippers
Christians Sufis
“
'That which exists is One; sages call It by various names' ...The whole history [of India] has been a repetition in massive language, with tremendous power, of that one central doctrine"
“ “
...all the various sects, apparently hopelessly contradictory, yet living in such harmony. ...How is that possible? "That which exists is One; sages call It by various names." ...The one great lesson, therefore, that the world wants most, that the world has yet to learn from India, is the idea not only of toleration, but of sympathy"
Muslims
Because not only is it in our books, but it runs through every phase of our national literature and is in the national life. Here and here alone is it practiced everyday, and any man whose eyes are open can see that it is practiced here and here alone. ...The lessons of mildness, gentleness, forbearance, toleration, sympathy, and brotherhood, everyone may learn, whether man, woman, or child, learned or unlearned, without respect of race, caste, or creed. "They call Thee by various names; Thou art One."
FOR THE FULL LECTURE, REFER TO COMPLETE WORKS OF SWAMI VIVEKANANDA, VOL. 3, LECTURES FROM COLOMBO TO ALMORA. If you have any questions on this lecture, do post your queries on
www.vivekanandaway.org
You can also access previous issues of Vivekananda Way here.
Ma
gic ,M ira cle s
and the
e Mystical Twelv LAKSHMI DEVNATH
(Continued from previous issue. . .)
oorva glanced around. The verandah, the dense night, the rain – they had all disappeared! Midway during her conversation with the Swami at Thirukkovalur, Poorva’s attention had wandered. When she reined in her thoughts and once again focused on what was happening around her, she was aghast at what she saw. A man was busy uprooting plants and replanting them, roots in the air and shoots in the soil! Not satisfied with this quixotic act, he was also trying to water them with a pot that was full of holes. Poorva roared with laughter. “Swami Thaatha, I have never seen such utter silliness in all the eleven years of my life.” On a closer look, she recognized the eccentric man. He was Pey Aazhvaar! A short spell of quiet followed, then Poorva found her tongue again. Questions tumbled out, tripping over each other. “Swami Thaatha, isn’t that Pey Aazhvaar? Why is he behaving so funnily? First tell me – where are we and how did we get here? And where are Poigai Ahzvar and Bhootham Ahzvar?” “Shh …” the Swami said, “Questions, questions, questions! Well, I’ll answer them all. Poigai and Bhootham have gone their separate ways to spread the message of the wonderful vision they had of Lord Vishnu, while Pey Aazhvaar has chosen to come here. We’re now at Mylapore in Chennai.” The Swami added in a matter-of-fact tone, “And we got here in much the same way that we went to Thirukkovalur.” Poorva, by now more in control of herself, looked around. The first thing that struck her was that ancient Mylapore was full of trees and looked beautiful. She saw someone sitting under a tree. Was he meditating? She peered at him. Noticing his half-closed eyes, she chuckled. Perhaps he was only pretending to meditate, just as she faked sleep when Amma tried to get her out of bed. Thoughts of those ‘morning scenes’ The author is a researcher and writer with various books and articles on Indian music and culture to her credit. lakshmidevnath@gmail.com Illustrator: Smt. Lalithaa Thyagarajan. lalithyagu@gmail.com
October 2019
P
The Story of Thirumazhisai Aazhvaar
31 The Vedanta Kesari
PA G E S P O N S O R : S M T. C H A N D R A A I YA N G A R , C H E N N A I
Roots in the Air and Shoots in the Soil
October 2019
back home made her laugh aloud, and the sound shook her out of her reverie. She noticed that the stranger was keenly observing Pey Aazhvaar. “Not surprising,” shrugged Poorva. “Pey Aazhvaar’s weird actions would have caught anyone’s attention.” Unexpectedly, the man got up and walked towards the Aazhvaar. They entered into a conversation. Soon it appeared as if the dialogue had turned into an argument, for she saw them gesticulating wildly at each other. Poorva thought that she would burst with curiosity if she didn’t find out why. “Useful eavesdropping is permitted,” said the Swami. In reply, she simply looked at him, wondering for the hundredth time what other powers he possessed. For sure, he was a mind-reader.
The Vedanta Kesari
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“Who is the greater fool? You or me?” Pey Aazhvaar sounded quite angry. “What? You call me a fool?” the other retorted. “Most certainly! You’re the one seeing the world upside down. Not me,” Pey Aazhvaar shot back. Pey Aazhvaar is being very mean and unfair, thought Poorva. Isn’t he the one who put the plant upside down? And now he is accusing the other person. I must tell my mother that adults squabble far more than we kids do! “Poorva! Pay attention, please.” The Swami’s words brought Poorva back to the conversation. She heard the stranger speak agitatedly, “How dare you find fault with me? I had made up my mind not to speak to any human being and to meditate on God. Your foolish actions have made me break my vow of silence. Oh …” he sighed, frustrated. “Calm down. I was only trying to get your attention, and I’m happy I succeeded. I’m glad you’re meditating on God.” A brief silence followed. Pey Aazhvaar then asked, “Are you really clear as to who the Supreme God is?” “Of course,” the stranger shot back. “From your tone, I can guess you’re ready to pounce on me again, but please calm down and hear me out. I know that you’re the great yogi from Thirumazhisai, who has several magical powers. But let me introduce myself before we proceed any further. I’m Pey, an ardent devotee of Lord Vishnu. I know you have studied various religious texts. Nevertheless, I have a suspicion that your conclusions about the identity of the Supreme are just not right, and I’m prepared to have a debate with you to prove my point.”
(To be continued. . .)
This story book is available through www.lakshmidevnath.com
October 2019
33 The Vedanta Kesari
PA G E S P O N S O R : A D E V O T E E , K O C H A D A I , M A D U R A I
A heated discussion followed. Poorva observed that the Swami was listening to them with rapt attention. She did not understand what they were saying and she began to feel a little bored. Just then, she spotted a pup under a tree. Happy to have found a playmate, she started walking towards the pup, when she heard the yogi’s voice rise in desperation. Poorva stopped and listened to what he was saying. “So it is Vishnu who is the Supreme Lord of the world, and to think that I’ve been groping in the dark, all these years!” Pey Aazhvaar reassured the yogi that all was not lost. He further described the vision that he, along with Bhootham and Poigai, had had of Lord Vishnu at Thirukkovalur. The yogi listened with great concentration and broke into a song. Then came another … and another … and another … “Andhaadhis again, and so many of them at that!” marvelled Poorva. “Absolutely,” agreed the Swami, “and in one of his songs, the yogi declares: ‘I shall not sing the glories of mortal men’.” The Swami added, “He’ll compose ninety-six such songs. He is going to become famous as Thirumazhisai Aazhvaar.” “I’d like to know more about him,” she said. “I can quite understand your curiosity.” Strangely, the Swami’s voice seemed to be coming from a distance. “Poorva, wouldn’t you prefer watching Thirumazhisai Aazhvaar’s childhood rather than merely listening to his story?” The voice had receded even further. “Let’s step back a few years, into the village of Thirumazhisai.”
Chiselled Narratives
An Important Educational Centre of the Chola Times
October 2019
DR. CHITHRA MADHAVAN
The Vedanta Kesari
34
This section presents less known and enlightening nuggets of information about our ancient culture as revealed in our temples, images, symbols, and inscriptions.
T
he kings of the Chola dynasty, like most other kings of ancient and med ieva l I nd ia , gave gre at importance to education. This is proven by inscriptions and other literary sources. Many of the educational institutions of the Chola era were attached to the temples constructed by the Chola emperors and also with those temples already in existence. One such important centre of learning was in the village of Ennayiram, now in Villupuram District of Tamil Nadu. A Tamil inscription found on the northern wall of the central sanctum of the Narasimha temple in this village, which is now under the protection of the Archaeological Survey of India, belongs to the reign of the illustrious Chola Emperor Rajendra I (10121044 C.E.). This long epigraph records the existence of a Vedic college in Ennayiram attached to this Vishnu temple, and gives a detailed list of the number of teaching staff,
students and the subjects which were taught here. The Ennayiram Vedic centre of education had a total of about 15 teachers and 340 students. 11 teachers and 230 students were in the field of Vedic studies. Other than the Vedas, Vya k a ra n a ( g ra m m a r ) a n d Ve d a n t a (Upanishads) were taught at Ennayiram. From the inscriptions, it has been ascertained that the Ashtadhyayi of Panini and also a text called the Rupavatara which was an elementary work on Sanskrit grammar were taught here. The Prabhakaram, a work of Prabhakara Misra which is a commentary on the Mimamsa Sutra Bhashya, was also part of the curriculum. A list of students for each subject is also provided by this informative inscription. There were 75 students for Rig Veda, 75 students for Yajur Veda (Vajasaneya, a recension of the Krishna Yajur Veda), 20 each for Chandoga Sama, Talavakara Sama and Vajasaneya, 10
The author is a historian focussing on temple architecture, iconography and epigraphy. She is a recipient of two post-doctoral fellowships, and author of nine books and several research papers. She lives in Chennai. drchithra@gmail.com
Four people were appointed in this temple to recite the Thiruvaymozhi, the sacred Tamil hymn composed by Nammazhvar, one of the twelve Azhvars or important devotees of Vishnu. In addition to the large educational centre, there also seems to have been a hostel attached to it for the benefit of the staff and the
Narasimha temple
students. Approximately five hundred and six people were fed in this hostel. This number should have included the pupils of this Vedic college too.
Other than this famous temple-college at Ennayiram, there were other temples where Vedic studies were taught in the reign of Rajendra Chola I. In subsequent times too, Chola inscriptions mention such large centres of education. One of these was attached to the Varadaraja Perumal temple in Tribhuvanai (now in Tamil Nadu, near Puducherry) and the other was in the village of Thirumukkudal (near Chengalpet in Tamil Nadu).
Photographs by the author
October 2019
students for Atharva Veda, 10 for Baudhayaniya (Grihya Kalpa and Kataka), 40 students for Rupavatara, 25 students for Vyakarana, 35 for Prabhakara and 10 for Vedanta, making it a total of 340. With regard to the teachers of the Vedas, there were three teachers for Rig Veda, five teachers for Yajur Veda, two teachers for Sama Veda and one teacher for Atharva Veda.
35 The Vedanta Kesari
PA G E S P O N S O R : A D E V O T E E , T E Y N A M P E T, C H E N N A I
Ennayiram near Villupuram
Article
Swami Vijnanananda and the Ramakrishna Order SWAMI BALABHADRANANDA
October 2019
The article introduces the life and work of one of the architects of the Ramakrishna Movement who was also a blessed direct-disciple of Sri Ramakrishna. The Vedanta Kesari pays homage to this great Brahmajnani on the eve of his 151st birthday.
The Vedanta Kesari
36
S
wami Vijnanananda was the fourth President of Ramakrishna Math and Ramakrishna Mission and is ever remembered as the architect of Sri Ramakrishna Temple at Belur Math. His premonastic name was Hariprasanna Chattopadhyay. He was born on 30 October 1868, met Sri Ramakrishna at Dakshineswar in 1883, and passed away in 1938 at the age of seventy.
Speaking about him Sri Ramakrishna once said that he was a partial incarnation of Jambavan, the well-known bear-character of Ramayana. Though a bear, Jambavan held an important position in Sri Rama’s army and had Swami Vijnanananda the rare fortune to help Sri Rama in his fight against Ravana to rescue Mother Sita. and Dwapara yugas. The story of his fighting Sri Ramakrishna further said about Hariwith Sri Krishna goes like this: Satrajit, a king prasanna alluding to his previous incarnation: belonging to the Yadava clan performed severe ‘He was an astrologer, had a special knack for penance and received syamantaka, a precious constructing buildings and gem, as a boon from the he wrestled with Krishna. Sun-god. The gem had a ‘He is not an ordinary person. He is not an ordinary miraculous and auspicious person.’ He wrestled with Krishna.’ power; but only a virtuous person could retain the Jambavan was gem and use its power. Sri Krishna once Brahma’s son and is said to have lived in Treta The author is a senior sannyasi of the Ramakrishna Order and is serving as one of its Assistant General Secretaries at Belur Math.
Swami Vijnanananda
Sri Krishna and spent the rest of his life worshipping Lord Vishnu.
Hariprasanna too one day wrestled with Sri Ramakrishna! In fact, he had to do it at Sri Ramakrishna’s insistence. Young Hariprasanna had just started to visit the Master at Dakshineswar. One day when all the devotees had left, the Master asked him: ‘Can you wrestle?’ When Hariprasanna replied that he could, the Master said, ‘Come, let me see how well you can wrestle!’ Hariprasanna who exercised every day had a well-built muscular b o dy. S o , a t f i r s t h e d i d n o t t a ke Sri Ramakrishna’s offer to wrestle seriously. But Sri Ramakrishna came forward and began to shove him holding his arms. Thus forced to accept this unequal challenge, Hariprasanna gently pushed Sri Ramakrishna towards the wall. In spite of his being Rama and Krishna in one body, history did not repeat itself! In no time Sri Ramakrishna was pinned to the wall with his back against it. But he still firmly
(Continued on page 43...)
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Swami Vijnanananda
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PA G E S P O N S O R : A D E V O T E E , M Y L A P O R E , C H E N N A I
requested Satrajit to give him the gem, but Satrajit did not agree to part with it. To hide it from Sri Krishna, he gave the gem to his brother Prasenjit. But Prasenjit was not as virtuous as Satrajit. One day while hunting in the forest, a lion killed Prasenjit and took away the syamantaka that he was wearing. Jambavan who was staying in a cave in the same forest learnt about the miraculous power of the gem. He then killed the lion and took possession of the gem. In the meantime, Satrajit suspected that Sri Krishna had Prasenjit killed for the sake of the gem. To absolve himself of this false allegation, as well as to find the gem, Sri Krishna went to the forest and traced out that the gem was with Jambavan. When Jambavan refused to hand over the gem, a fight ensued between the two. They fought using weapons, stones, and bare fists. After fighting for twenty-one days, Jambavan accepted defeat. He realised that whom he worshipped as Sri Ramachandra in the Treta yuga had reincarnated in the Dwapara yuga as Sri Krishna. He offered the syamantaka to
The Vedanta Kesari
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October 2019
SRI RAMAKRISHNA MATH, THANJAVUR A NEW SUB-CENTRE OF SRI RAMAKRISHNA MATH, CHENNAI An Appeal Dear Devotees, Ramakrishna Math & Ramakrishna Mission centres across the world motivate people to come together & serve humanity as a form of worship in the fields of Health Care, Education & Spirituality. Ramakrishna Vivekananda Educational Trust run by the devotees of Bhagawan Sri Ramakrishna at Mariyamman Kovil (near Thanjavur) is rendering service in the rural areas of Thanjavur District for the past 26 years. This trust is now taken over by the Ramakrishna Math & Ramakrishna Mission, Belur, Kolkata & is functioning as a sub-centre of Sri Ramakrishna Math, Chennai from July 2019. To expand the service activities, a new Math of this sub-centre is being started in Thanjavur town. We seek your generous contribution for these activities:
AN APPEAL TO DEVOTEES AND WELL-WISHERS Dear Friends, Namaste. We pray for you and your family. Sri Ramakrishna Math, Chennai has been rendering service for over 120 years to the society in the fields of Health, Education, Publication of Spiritual & Inspirational books and magazines both in English & Tamil, cultural activities, relief work etc. In order to execute the projects on hand, we appeal to you for contribution. Service activities in brief
Expenses
Maintenance of Vivekananda Centenary Girls Hr. Sec. School for under privileged (900 students) Maintenance of Sri Ramakrishna Math National School for under privileged children (350 students) Rehabilitation Service to Leprosy afflicted persons – 120 beneficiaries
Rs.8000/-
Per student Rs.800/-
For 10 Students
Monthly Rs.2,80,000/-
Rs.8000/-
Per student Rs.800/-
For 10 students
Monthly Rs.1,20,000/-
Rs.10,000/-
Per beneficiary Rs.1000/-
For 10 beneficiaries
Monthly Rs.5,40,000/-
Rs.9,000/-
Per patient Rs.900/-
For 10 patients
Medical Service to 600 - 800 poor patients daily Nursing Assistants Training for poor rural girls
Per batch Rs.7,50,000/-
– 30 students per batch of 1 year Rural development – Education, Women Welfare & Medical Help, Alcohol de-addiction – 100 beneficiaries
Your support needed
Monthly Rs.7,20,000/-
Monthly Rs.1,00,000/Per beneficiary Rs.1000/-
Sri Ramakrishna Daily puja, Neivedyam and Arathi
Rs.25,000/Per student Rs.5000/For 5 people Rs.10,000/- Per day
Daily Annadhanam for 200 devotees
Rs.10,000/-
Sadhu Seva per day for 50 members
Rs.5,000/-
Donations for both Thanjavur & Chennai Math may please be sent by cheque / DD favouring “Sri Ramakrishna Math”. For Online donation please visit https://donations.chennaimath.org Transfer directly & intimate us along with PAN details through email. Donations are exempted from Income Tax under Section 80G. May the blessings of Bhagavan Sri Ramakrishna be on you is my earnest prayer to Him.
Sri Ramakrishna Math 31, Sri Ramakrishna Math Road, Mylapore, Chennai-4. & : 24621110. email : mail@chennaimath.org website : www.chennaimath.org For more details : 98409 87307
Yours in the Service of the Humanity, Swami Gautamananda Adhyaksha
October 2019
4. Renovation of the existing Temple Rs. 20 lakh 5. Rural development projects Rs. 1 crore 6. Endowment for Sadhu Seva Rs. 50 lakh
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1. Getting land for the Ashrama Rs.80 lakh 2. Establishing the Ashrama with a new Temple Rs. 3 crore 3. Nitya Pooja of Sri Ramakrishna Rs. 50 lakh
Uniqueness of the Ramakrishna Incarnation and Other Essyas. By Swami Bhuteshananda. Edited and Translated by Swami Vimohananda.
October 2019
Published by Advaita Ashrama, 5, Dehi Entally Road, Kolkata-700 014. Email:. mail@advaitaashrama.org; 2018, Hard cover, pp.520.Rs.300.
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Book Reviews
his brilliant volume contains the writings and speeches of Swami Bhuteshananda, the twelfth President of the Ramakrishna Order, who was a great sannyasi, thinker, and speaker. As the title suggests, it brings out the special features of Sri Ramakrishna which makes him so different and so contemporary. The first part of the book consists of ten essays delivered at various times in different parts of the country. Sri Ramakrishna’s teachings, his words as well as his deeds are so profound that we need insightful interpretations in order to fully internalise, or even attempt to internalise, their profundities. There is the danger reading and understanding the words of Sri Ramakrishna or the Holy Mother in a very superficial manner because the language they use is so simple and down-to-earth. So what was the message that Sri Ramakrishna gave and Swami Vivekananda interpreted and made known to the whole world? Take for example the idea of improving oneself, which sounds commonplace. It sounds far easier to comprehend than complex passages from most religious texts. Swami Vivekananda interprets this for us: stop being selfish, he says. This one correction will set our world aright and we can then proceed to do our bit. Now here comes the crunch - it requires not tolerance, a word almost synonymous with patronage, but it involves true respect. Losing selfishness means gaining respect for others, their beliefs, systems, ways of living. That one elementary change requires a complete shift in our thinking process, thereby revealing the depth of this one message.
For review in The Vedanta Kesari, publishers need to send us two copies of their
latest publication.
The first two essays are full of weighty teachings within teachings. In the first essay, Swami Bhuteshananda has gone into the very heart of Sri Ramakrishna’s avatara, with an explanation of the concept of the avatara and their manifestations. Swami Vivekananda asserted that Sri Ramakrishna could never be understood by the spoken or written word. Swami Bhuteshananda, too, examines the specialty of the Ramakrishna incarnation with a detailed examination of his sadhanas and attainments. The second essay explores the message of Sri Ramakrishna, which is different for each individual according to personal mental and spiritual capacities. Swami Bhuteshananda has presented Sri Ramakrishna for the average devotee or follower. An illustration of this is the idea of renunciation. The writer asks: How can a person in the world renounce? Is she or he just to drop everything and run away from personal and professional responsibilities? No. The person has to practice mental renunciation (perhaps the more difficult to achieve of the two). Thus, the first part is a very comprehensive examination of Sri Ramakrishna and his greatest disciple to whom he made over all his powers just before entering into mahasamadhi. The
____________________________ PREMA RAGHUNATH, CHENNAI
A Light to the West by Pravrajika Anandaprana
Published by Vedanta Society of Southern California, 1946, Vedanta Place, Hollywood,California 900683996, USA.2016, paperback, pp.175. $10.95. his book is a biographical narrative of Swami Prabhavananda, an illustrious disciple of Swami Brahmanandaji Maharaj.
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turn of the 20th century is illustrative of the tough but worthy life at the Math. The volume concludes with Questions and Answers, with queries and doubts that arise in every mind which tries to follow the spiritual path and is given expert treatment by this great monk who as the Introduction to book says ‘was loved and revered for his profound learning, loving heart and, above all, his spiritual accomplishments’ (pg. 3). We owe a great debt of gratitude to Swami Vimohananda, the editor and translator of this classic. As the editor, his arrangement of the essays is very well thought out. Beginning with the essay (which gives the book its title) on the Uniqueness of the Ramakrishna Incarnation, followed by Sri Ramakrishna’s message it dovetails into the larger contexts of Sri Ramakrishna, and then to Swami Vivekananda, who did two great things among others for future generations. First, he interpreted Sri Ramakrishna for us and second, he took Vedanta to the West. Which of these tasks was the greater is impossible to estimate. Beautifully and sensitively handled, the translation from the Bengali of the speeches and writings of the great Swami Bhuteshananda surely retain the magnitude of the original and gifts us the joy and satisfaction of being able to ‘know’ the words of the great teacher, writer, thinker and speaker that Swami Bhuteshananda surely was.
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section concludes with an essay on making Sri Ramakrishna one’s very own, a great and moving exposition on personalising Sri Ramakrishna as part of one’s life. The second part of the volume highlights the place of Vedanta as a body of beliefs in individual lives. Swami Bhuteshananda calls Vedanta the gospel of strength. The core practicalities he talks about are issues we grapple with in our daily lives: the goal of life, realising God, overcoming suffering, religious practice. In doing this, he naturally addresses the obstacles common to our spiritual journeys. How do we pursue ordinary day-to day spiritual lives, how to bring religion into our demanding but stultified lives, what is the connection between religion and spirituality, how to imbue our lives with a feeling of discovery born out of a search for knowledge — these are some of the concerns that most of us have in our spiritual quests which Swami Bhuteshananda addresses. ‘Religion,’ says Swami Bhuteshananda, ‘does not mean only rites, rituals and dogmas. It should help in the blossoming out of all that is good in a person.’ (pg.280) and again, ‘It must accommodate itself to everybody.’ (pg.280) This section is followed by miscellaneous essays: commentaries on Sri Shankaracharya, Chaitanya Mahaprabhu and Thoughts on Literature, which defines good reading and contains valuable recommendations and suggestions. The last of the sub-sections, entitled Reminiscences, makes for delightful reading. Swami Bhuteshananda brings out the love, kindness, tenderness, yet the stern discipline of the seven direct disciples of Sri Ramakrishna who were instrumental in moulding Swami Bhuteshananda. Reading it one is taken back into the magic worlds of Belur Math, Udbodhan (the residence of the Holy Mother Sri Sarada Devi) and all the places in which these stalwarts lived, stayed or visited. This is followed by a chapter on Early Days at Belur Math, describing the veritable heaven it was (and is) with all its associations. His narration of the simple yet rigorous life at the
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For many years, the author had noted Prabhavanandaji’s public conversations and private teachings, and these are made available now through this book. Prabhavanandaji (1893 - 1976) was a pioneer in guiding the Vedanta Movement in Southern California for more than four decades and attracted many genuine aspirants towards Vedanta. The author reveals the loving character of an inspired spiritual leader, who motivated people to live a higher life by the power of Sri Ramakrishna’s message. Prabhavanandaji had the great fortune to meet Sri Sarada Devi and also had intimate association with his guru Swami Brahmanandaji Maharaj and other direct disciples of Sri Ramakrishna. The first section of the book is replete with anecdotes and stories from his childhood and college days, his days at Belur Math monastery in association with direct disciples, his piligrimage to Kedarnath and Badrinath and his sweet memories with Swami Brahmanandaji Maharaj at Madras Math. These are presented in a lucid and profound manner for the pragmatic present generation of readers. The important incidents associated with direct disciples which are lesser known have been recorded in great detail. ‘The Lord is dwelling in you. Learn to dwell in Him’ is one of the inspiring statements in second section of book titled ‘In the Swami’s Own Words ‘. Although the statements are in the form of personal sayings, they are focused to nurture
the spiritual life of devotees. The sayings cover topics like meditation, spiritual ideals, spiritual practice and renunciation. The book also includes 14 photographs taken at different stages of his life. _________________________ TAPOYAJNANANDA, PONNAMPET
Essentials of Hinduism—A Practice Guide by G.S. Nilakantan.
Published by Giri Trading Agency Pvt. Ltd, 372/1, Mangadu Pattur Koot Road, Mangadu, Chennai - 600 122. Email: sales@giri.in, 2016, paperback, pp 400, Rs.350.$25
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s the title suggests, this is an all-purpose guide to practical Hinduism and is systematically organised for easy understanding and reference. Comprising 46 chapters, the book examines the suktas, prayers, rituals, the epics, the Bhagavad Gita and the Puranas, to name only a few, and explains the significance underlying each. The author’s stated purpose in writing the book is to help everyone, particularly those in their sunset years, discover the true aim of human life which, as Sri Ramakrishna always said, is to realise God. Well produced, scholarly and yet easily readable, this book is a welcome addition to the books that help common readers acquire a deeper knowledge of the different facets of Hinduism and lead a more meaningful life. ____________________________ PREMA RAGHUNATH, CHENNAI
Mother-worship is a distinct philosophy in itself. Power is the first of our ideas. It impinges upon man at every step; power felt within is the soul; without, nature. And the battle between the two makes human life. All that we know or feel is but the resultant of these two forces. Man saw that the sun shines on the good and evil alike. Here was a new idea of God, as the Universal Power behind all — the Mother-idea was born. …Mother, again, is the impartial energy of the universe, because of the colourless love that asks not, desires not, cares not for the evil in her child, but loves him the more. And today Mother-worship is the worship of all the highest classes amongst the Hindus. — The Complete Works of Swami Vivekananda, 8: 252
(continued from page 37...)
Swami Vijnanananda and the Ramakrishna Order
When Hariprasanna’s mother came to know of his visit to the Master, she scolded him: ‘You went to that crazy Brahmin! He has deranged the brains of three hundred and fifty young men!’ Referring to this Vijnananandaji would later say: ‘It was indeed mental derangement! Even now my brain is hot!’ Paying no heed to his mother’s scolding, H a r i p ra s a n n a v i s i te d t h e M a s te r a t Dakshineswar temple garden several times,
October 2019
Vijnananandaji later reminisced: ‘With those words he sat down on his cot again. I was speechless. Wave after wave of bliss engulfed my whole being. I was pondering the fact that the Master had not won physically but his spiritual power had completely subdued me. Some time passed. Then the Master got up from his seat and patting me gently on the back said, “Come here often. It is not enough to come once.” ... for days the spell of that intoxicating joy lingered, and I realised that he had transmitted spiritual power to me.’ In later years when sannyasis and novices would request him often to tell the story, Vijnananandaji would readily agree. The inevitable question that would follow was: ‘ M a h a ra j , wh o wo n t h a t d ay ? ’ A n d Vijnananandaji’s profound reply would be: ‘Surely the Master won. The general rule in a combat is that the vanquished has to be a slave of the victor. Since that incident, I have become a slave of the Master.’
Swami Vijnanananda
once or twice even staying back overnight. His experience on the night he spent at Dakshineswar for the first time was this: The Master himself made a bed for him and set the mosquito curtain. At midnight Hariprasanna found the Master walking around his bed repeating Divine Mother’s name. A boy of fifteen as he was then, it was not possible for him to appreciate Sri Ramakrishna’s spiritual moods. His immediate impression was this: ‘What the people say of him is true; he is really a madcap.’ Therefore, when the Master one day declared that he was Rama and Krishna reincarnated, Hariprasanna could not believe it at all. Nor could he believe when another day the Master said ‘When I came as Krishna, how much I played with the shepherd boys and the milkmaids in Vrindavan.’ But on that day, Sri Ramakrishna was perhaps keen to remove Hariprasanna’s wrong impressions. So, he went on describing how the milkmaids of Vrindavan gave their heart and soul to Sri Krishna,
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gripped Harprasanna’s arms and looked at him intently with an intriguing smile. Hariprasanna, overcome by some mysterious power entering his body from the Master’s person, sat down on the ground losing all strength to move. It was then that the Master released his arms and smiling in the same intriguing manner asked, ‘So, you have defeated me. Is it not?’
October 2019
and sent him to meditate in the Panchavati (a groove of five sacred trees in the Dakshineswar temple complex). That day Hariprasanna had a very good meditation, losing all outward consciousness. When he came back to his normal state, he found the Master sitting beside him. The Master said: ‘From now on you will always have good meditation.’
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Hariprasanna, for the last time saw Sri Ramakrishna in his physical body in 1885, when the latter had just developed the symptoms of cancer. Then aged around sixteen or seventeen, Hariprasanna left for Patna to do his graduation. While studying there, one day he saw Sri Ramakrishna standing before him. He could not make out anything of that vision. But the very next day he read in a newspaper about Sri Ramakrishna’s mahasamadhi.
After graduation, Hariprasanna went to Pune to study engineering. A brilliant student, without caring for anything in return. While in 1892 he passed engineering securing second speaking so, the Master’s mind gradually rank and was appointed as soared to higher planes the District Engineer of and he entered into an With his finger, the Master drew a Gazipur, which was then ecstatic state. His divine figure on Hariprasanna’s tongue regarded as a very high mood encompassed governmental post. Apart and sent him to Panchavati Hariprasanna also, and he from wrestling, Sri Ramafor meditation. became immersed in an krishna referred to two inexplicable bliss. He then other characteristics in Jambavan, namely realised, for the first time, what the divine love astrology, and love for constructing buildings. of the gopis for Sri Krishna actually meant. All From now on till his passing away we find these his doubts about Sri Ramakrishna’s spiritual two qualities repeatedly finding expression in experiences, and his statements about himself Vijnananandaji. In his reminiscences of Swami were dispelled forever that day. Vijnananandaji, Swami Nirlepananda referring The Master wanted Hariprasanna to visit to his multifarious interests and talents writes: him more frequently. Once, when Hariprasanna ‘He was a B.A. of olden times and a qualified did not come to Dakshineswar for a long time, Civil Engineer. His book Surya-siddhanta, the Master himself sent for him. On reaching written in Bengali and dealing with both Dakshineswar, Hariprasanna told the Master astrology and mathematics, was a text book in that he did not feel like coming because he was our M.A. course. His translation of Devi not having good meditation in spite of his Bhagavata has made him immortal. He wrote sincere efforts. Hearing this, the Master with his two books on engineering subjects in finger drew a figure on Hariprasanna’s tongue Bengali – Nagaravinyasa and Payohpronali, Swami Vijnanananda
Swamiji returned from the West in January 1897 and arrived in Kolkata on 19 February 1897. The monastery was then at Alambazar, where it was shifted five years before, in 1892. In April 1897 Hariprasanna resigned from his job and joined the monastery. In a letter dated 20 June 1897, Swamiji wrote to Sister Nivedita (then known as Margaret Noble) from Almora: ‘One of my boys in training [at the monastery] has been an Executive Engineer, in charge of a district. That means a very big position in India. He gave it up like straw.’ While in the West, Swamiji after seeing a Christian monastery in the Alps conceived the
Swami Vijnanananda
October 2019
The Varanasi-Gazipur Road was built under the supervision of Hariprasanna when he was the District Engineer of Gazipur. He later worked as a government engineer at Etawah, Bulandshahr, Meerut and various other places. Though he had a burning desire to renounce the world, he had to continue in the job because he had lost his father in childhood, and so it was his responsibility as the eldest son to provide for his mother and younger brother. But he always kept close contact with his brother-disciples and the new entrants of the Ramakrishna Monastery. Many of them visited him and he used to serve them with loving care, especially when they were sick. Besides, every month he donated sixty rupees to the fledgling Ramakrishna Monastery. Vijnananandaji once said, ‘When I was in service, I told Swamiji that I liked to be a sannyasi. At that time the financial condition of the Ramakrishna Monastery was not good. Every month I used to donate some amount to the monastery. Swamiji said, “If you join the monastery now, all its members will suffer. When the financial condition of the monastery will improve, I myself will inform you.”’
idea of establishing a monastery in the serene environment of the Himalayas. Mr and Mrs. Seviers, taking upon themselves the onerous task of fulfilling this dream of Swamiji’s, accompanied him to India. On 1 May 1897, Swamiji established the Ramakrishna Mission at Balaram Mandir, Kolkata and on 6th May he left for Almora. From Swamiji’s letters written to Swami Brahmananda on 30th September and 10 October 1897, we learn that the Seviers were then frantically looking for a suitable location in and around Almora to locate the future monastery in the Himalayas, and Swamiji wanted Brahmachari Hariprasanna to immediately join them and assist in the work with his engineering experience. Relevant portions from the two letters originally written in Bengali read thus: ‘If Brahmachari Hariprasanna can come, it will be very helpful. Mr. Sevier has become very impatient about acquiring a house somewhere; it will be good if something is done quickly about it! Hariprasanna is an engineer; so he will be able to do something quickly about it. Also he
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which are considered pioneering works in Bengali in those early years of engineering education.’
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understands better about the suitability of places. ... So send Hariprasanna at once straight to Shyamapada Mukherjee, Medical Hall, Ambala Cantonment. As soon as I go down to the Punjab, I shall send Mr. Sevier along with him.’ On 10 October 1897, Swamiji again wrote to Swami Brahmananda: ‘Perhaps Hariprasanna will reach Ambala before this letter reaches you. I will send there the required advice for them... Captain Sevier says that he has been restless for a site. ...He wants two or three persons to be sent here from the monastery to select a piece of land. As soon as they select it, he will immediately go there from Murree to purchase the land and start the building. Needless to say, all expenses will be borne by him. My selection [about whom to send] is only our engineer [meaning Hariprasanna]. Send others also who understand such matters.’ Being called by Swamiji, Hariprasanna set out for Ambala along with Swami Shuddhananda on 13 October 1897. But the kind of land desired could not be found. It was only after more than a year that a suitable place was eventually found at Mayavati. But one can well understand from the aforesaid letters, Swamiji’s trust in Hariprasanna. The Ramakrishna Monastery which was established at Baranagar in October 1886, within three months of Sri Ramakrishna’s mahasamadhi, was shifted to Alambazar in 1892. A severe earthquake in the middle of 1897 made the Alambazar monastery uninhabitable. Since then Swamiji and his brother disciples were looking for a suitable piece of land on the bank of Ganga. With Henrietta Muller promising to bear its cost, a good stretch of land on the western bank of Ganga was chosen and was booked on 3 February 1898. The land had a single storey building standing on it, and was miserably uneven, as it was previously used to build boats. To look after the renovation of the
building as well as levelling the ground, the Garden House of Nilambar Mukherjee adjacent to the new site was rented and the monastery shifted to this house on 13th February. The new piece of land was purchased on 4 March 1898. Swamiji now entrusted the remodelling of the new land to Brahmachari Hariprasanna, with Swami Advaitananda to assist him and Swami Brahmananda to supervise the overall work. Hariprasanna prepared the master plan, drawings and estimates and the work started in full swing. He first renovated the existing onestorey building and added a floor on it. When the monastery later shifted to this new site, Swamiji used to stay in the east-south corner room of the new floor till his passing away in 1902. This building would be later known, therefore, as Swamiji’s Building. Hariprasanna worked from sunrise to sunset without any respite to make the new land ready for use. It was mainly due to his untiring labour and dedication that the old building was renovated, a floor was added, a new two-storey building was built and the entire monastery ground was levelled and made habitable and accessible. The Ramakrishna Math shifted to the site permanently on 2 July 1899. Swamiji’s dream to h ave a p e r m a n e n t re s i d e n c e fo r Sri Ramakrishna on the bank of the Ganga, which had remained unfulfilled since the mahasamadhi of the Master in 1886, became a reality mainly due to the dedicated labour of Brahmachari Hariprasanna. Sister Nivedita rightly said: ‘Meaningless as would have been t h e O rd e r o f R a m a k r i s h n a w i t h o u t Vivekananda, even so futile would have been the life and labours of Vivekananda, without, behind him, his brothers of the Order of R a m a k r i s h n a .’ S w a m i j i n o w a s k e d Hariprasanna to take the formal vow of sannyasa. Accordingly, he performed Viraja homa in front of Sri Ramakrishna’s photograph and was ordained into sannyasa. His new name was Swami Vijnanananda. (To be continued. . .)
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Kali Mandir, Laguna Beach, California, U.S.A.
Pariprasna Srimat Swami Tapasyananda Ji (1904 – 1991), was one of the Vice-Presidents of the Ramakrishna Order. His deeply convincing answers to devotees’ questions raised in spiritual retreats and in personal letters have been published in book form as Spiritual Quest: Questions & Answers. Pariprasna is a selection from this book. QUESTION: What is the place of Bhakti in modern society?
MAHARAJ: Faith in God and devotion to Him are important needs of man in all societies and at all times. Forces favourable to it and forces antagonistic to it have also existed everywhere and at all times. Anti-devotional forces are not a speciality of our times as some people believe. There is however an element of truth in this assumption. Intellectual sophistication has a tendency to make some men sceptical. But more than intellect, it is man’s intense attraction for the life of the senses that misdirects the intellect into sceptical channels. Otherwise the intellect is neutral in regard to faith in God. It may question and demolish many of the crude and superstitious ideas and practices that have developed in the name of faith and that type of cobweb-cleaning is a very necessary process. The intellect is aware of its own blindness about the ultimate nature of things. This position is confirmed by modern philosophers of science too.
To the extent that devotional life is eliminated from the life of men, they will find themselves meaningless creatures in this mighty cosmos, and their daily life too will lose all moral significance.
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A human society without any sanction for moral code is worse than animal society. For, as far as animals are concerned, they have in-built irrevocable checks to regulate their instinctive life, whereas man’s regulative forces are largely voluntary and under the control of his thought-life. Unless some ultimate meaning is given to life, man’s thought becomes weak and chaotic and his life is reduced to the condition of a rudderless boat. So faith in God and a devotional ideal are quite necessary even for man’s happiness in life and they are more necessary today than at any former period in human history; for without them man will become increasingly corrupt and unhappy.
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QUESTION: Who is a true devotee? MAHARAJ: Many descriptions of a true devotee are given in the scriptures. Striking descriptions are given in the Bhagavata , especially in 3.25.21-24. The Gita gives its own description of a Bhakta in chapter 12. Sri Ramakrishna’s teachings seem to imply that he considers a Bhakta to be a person who looks upon God alone as his ‘own’ and is interested in other things only to the extent they serve the devotional purpose. The Bhakti texts speak of two types of Bhakti and Bhaktas. There is Vaidhi-bhakti or preparatory devotion and one who takes to this is also called a Bhakta. But really he is only a Bhakta in the making, if we take the term Bhakta in the highest sense pointed out above. Preparatory devotion is the sentiment of devotion generated in the mind by external stimulations from disciplines, environment and contact. It manifests under proper conditions, but often disappears when the external environment changes. The Bhagavata Purana classifies these conditions or disciplines into nine categories: Sravanam (hearing about God from devotees), Kirtanam (reciting songs and praises about Him and His excellences), Smaranam (remembering Him by taking His name), Padasevanam (service of Him as manifested in all beings), Archanam (worshipping Him in images and holy places), Vandanam (showing proper respect and honours to all holy images, persons, places etc), Dasyam (feeling that one is His devoted servant), Sakhyam (feeling that He is beneficently responsive to one like an intimate friend and relative), and Atmanivedanam (surrendering oneself to Him). These have been elaborated into sixtythree disciplines by later teachers. Of these, the earlier items of discipline depend mainly on external aids and stimulations. But as we come to the last three in the list, we find these are purely internal. They are attitudes of mind. They signify that real Bhakti is an inbuilt and constant attitude of mind transcending all external conditions. Such a form of superior devotion is called Para-bhakti. There is the following beautiful description of it in the Bhagavata Purana: When all the powers of man’s mind and senses, which are usually engaged with external objects, get naturally focussed on God exclusively, without any extraneous and self-centred motivation, and with a firmness which no obstruction can overpower, such a mode of mind is called Bhakti, devotion to the Lord in the highest sense. Such devotion is superior even to Mukti; It burns up the covering of ignorance in a person just as fire burns up objects put into it. (3:23.32-33) Devotion of this order is very rare, but it alone is the consummation of devotional life. Long and arduous practice of Vaidhi-bhakti, probably for several lives, generates this mode of mind in man. According to some authorities only the grace of God can generate it.
What is Religion?
PA G E S P O N S O R : S M T. L A K S H M I D E V N AT H , C H E N N A I
What are these four directions? Swamiji explains beautifully:
‘What I want to propagate is a religion that will be equally acceptable to all minds; it must be equally philosophic, equally emotional, equally mystic, and equally conducive to action. If professors from the colleges come, scientific men and physicists, they will court reason. Let them have it as much as they want. There will be a point beyond which they will think they cannot go, without breaking with reason. They will say, “These ideas of God and salvation are superstitious, give them up!” I say, “Mr. Philosopher, this body of yours is a bigger superstition. Give it up; don’t go home to dinner or to your philosophic chair. Give up the body, and if you cannot, cry quarter and sit down.” For religion must be able to show how to realize the philosophy that teaches us that this world is one, that there is but one Existence in the universe. Similarly, if the mystic comes, we must welcome him, be ready to give him the science of mental analysis, and practically demonstrate it before him. And if emotional people come, we must sit, laugh, and weep with them in the name of the Lord; we must ‘drink the cup of love and become mad’. If the energetic worker comes, we must work with him, with all the energy that we have. And this combination will be the ideal of the nearest approach to a universal religion. Would to God that all men were so constituted that in their minds all these elements of philosophy, mysticism, emotion, and of work were equally present in full! That is the ideal, my ideal of a
perfect man. Everyone who has only one or two of these elements of character, I consider ‘onesided’; and this world is almost full of such ‘one-sided’ men, with knowledge of that one road only in which they move; and anything else is dangerous and horrible to them. To become harmoniously balanced in all these four directions is my ideal of religion. And this religion is attained by what we, in India, call Yoga – union. To the worker, it is union between men and the whole of humanity; to the mystic, between his lower and Higher Self; to the lover, union between himself and the God of Love; and to the philosopher; it is the union of all existence. This is what is meant by Yoga. This is a Sanskrit term, and these four divisions of Yoga have in Sanskrit different names. The man who seeks after this kind of union is called a Yogi. The worker is called the Karma-Yogi. He who seeks the union through love is called the Bhakti-Yogi. He who seeks it through mysticism is called the Raja-Yogi. And he who seeks it through philosophy is called the Jnana-Yogi. So this word Yogi comprises them all.’ 2
‘The ultimate goal of all mankind, the aim and end of all religions, is but one—re-union with God, or, what amounts to the same, with the divinity which is every man’s true nature.... Both the goal and the methods employed for reaching it are called yoga, a word derived from the same Sanskrit root as the English ‘yoke’, meaning ‘to join’, to join us to our reality, God.’ 3
How do we balance these four Yogas in our life? We wish to quote from an editorial of Prabuddha Bharata4 which brings amazing clarity into this issue. Swamiji himself said that this ideal of religion can be achieved ‘By association with persons whose character has
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o become harmoniously balanced in all these four directions is my ideal of religion.1
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My Ideal of Religion
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been so developed.’5 But where will we find such persons? Hence the Editor, Swami Bhajanananda prescribes a practicable means as follows:
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‘Even when a person is engaged in work, a part of his mind can be fixed on God or repeating His name, while his inner self is absorbed in loving adoration of the Lord and is aware of its identity with Him at a higher level. In the beginning of spiritual life the aspirant may pay greater attention to work, but as he progresses, as he learns to identify himself more and more with the higher levels of the self, he may pay greater attention to the other Yogas. Thus all the four Yogas can be simultaneously practiced without a break throughout the day. One is engaged in yoga always. If properly done, this integral awareness can be maintained even in sleep.’
Swami Bhajanananda then points out yet another amazing method called ‘Collective Synthesis’. In a family or an organization, all its members may not have the same temperament and capacity. One may be active and extroverted, another introverted and contemplative, another emotional and
devotional, still another intellectual and rational. To force all these people to follow one and the same method is harmful. It may happen that some of them may find it easy to practice only one yoga and almost impossible to practice the others. What is to be done under such circumstances?
If there is proper understanding and cooperation among the members of the family or an organization, then they can together achieve synthesis of Yogas as a group. Swami Vivekananda says about this possibility, ‘And if among us each one may not individually attain to that perfection, still we may get it collectively by counter-acting, equipoising, adjusting, and fulfilling one another. This would be harmony by a number of persons and a decided advance on all other forms and creeds.’6 This type of synthesis can be practiced in a family. But in modern organizations, where people of diverse temperaments and cultural backgrounds live together, it is an imperative necessity. The power and effectiveness of a group of people lies to a great extent in developing the creative talents and capacities of its members and directing them all towards a common goal.
References
1) The Complete Works of Swami Vivekananda [hereafter CW]. Vol-2: The Ideal of a Universal Religion 2) Ibid 3) CW. Vol-5: Notes from Lectures and Discourses: The Goal and Methods of Realization 4) Prabuddha Bharata. November 1979: The Yogas and Their Synthesis (Editorial) 5) CW. Vol-5: Questions and Answers – Selections from the Math Diary 6) CW. Vol-4: Writings: Prose – What We Believe In
Swami Vivekananda summarized the ideal of harmony of yogas through a design which he made the official emblem of the Ramakrishna Order. ‘The wavy waters in the picture are symbolic of Karma; the lotus of Bhakti; and the rising-sun, of Jnana. The encircling serpent is indicative of Yoga and the awakened Kundalini Shakti, while the swan in the picture stands for the Paramatman (Supreme Self). Therefore the idea of the picture is that by the union of Karma, Jnana, Bhakti, and Yoga, the vision of the Paramatman is obtained.’ —Swami Vivekananda, (CW.7 7:204)
Topical Musings
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There was once a king whose close friend was a sannyasi. This king had a very stressful job. Indeed, what job can be more stressful than that of an all-powerful, absolute monarch? So, one day he went to meet his friend the sannyasi in the forest and told him, ‘I am fed up with running this kingdom. I have decided to renounce it all and go somewhere and live a low-key, peaceful life.’ The sannyasi commented, ‘Is that so? Well, let me see…you must certainly have made provisions for your successor?’ The king had made no such arrangement. His own son was but a small boy. But he was planning to choose someone from his large kingdom so that he could hand over its reins and be free. However, since he was a conscientious king, who took his kingship very seriously, there was a nagging fear that he might not get the right kind of successor who would care for his immense kingdom just the way he had done all these years. The sannyasi understood all this. He volunteered, ‘Say, why don’t you gift your kingdom to me?’ The king was overjoyed. Where could he get a better successor than his closest friend?! So, he gave away his kingdom to the sannyasi. There was a visible relief on the king’s face now. The sannyasi asked him, ‘Where will you go now? What is your next plan?’ The king said, ‘Well, I
will now go to my palace, take some money, go to a neighboring kingdom. I know many trades. I will earn my livelihood there.’ The sannyasi stopped him, ‘Hey, wait. Did you say ‘my palace’ just now? Remember that the palace, along with everything in the kingdom is now mine!’ The king was indeed taken aback. Yes, what the sannyasi said was indeed true. Without another word, he turned and was about to go away when the sannyasi stopped him and said, ‘Say, my friend, you said you are ready to go elsewhere and do some job and earn your living. What do you say if I offer you a job right here?’ This was indeed acceptable and he agreed. Then the sannyasi said, ‘Well, you see, I have just come upon this huge kingdom. I am a sannyasi. I live according to the voice in my soul. I need a trust-worthy man to look after this beautiful kingdom on my behalf. You have sufficient experience in running kingdoms. Say, I will fix a certain amount as salary for you. Why don’t you run this kingdom on my behalf?’ The king readily agreed. Thus, he went back to his palace and went about managing his kingdom exactly the same way as it was before. A month later, the sannyasi came to meet the king in the palace. He asked the king, ‘How are you? Are you facing any problems now?’ The king now replied, ‘I am doing fine. Problems, yes, of course there are; but I and my team of ministers keep solving them on your behalf. I work, knowing that you are the real Lord of this kingdom.’ This is non-attachment, the second condition of working that converts work into Yoga.
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Non-attachment his is a very subtle philosophical concept, which is really tough to explain or understand. A story might clarify this concept.
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Our Sadhana
The Order on the March News & Notes from Ramakrishna Math and Ramakrishna Mission
Headquarters
October 2019
New Centres
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Sree Ramarkishna Ashrama, Burdwan, a private centre, has now become a branch centre of the Ramakrishna Order and will function as a sub-centre directly under the supervision of the headquarters. Swami Suvirananda Ji, General Secretary of Ramakrishna Math and Ramakrishna Mission presided over a meeting held on 24 August to mark this taking over. Ramakrishna Vivekananda Ashram, Kasundia, Howrah, became a branch centre of the Ramakrishna Mission on 10 August. Pinon Hills Retreat, where Hollywood Vedanta Society, USA, was conducting some activities for the last few years, has now been made an official sub-centre of the Society.
125th Anniversary of Swami Vivekananda’s Addresses at the World’s Parliament of Religions, Chicago, USA Various programmes were held by the following centres: Advaita Ashrama, Kolkata: Youth Convention (90 students); Baranagar Math: Two talks (153 students and teachers); Coimbatore Mission: Cultural competitions at 10 schools / colleges (1222 students); Cooch Behar: Youth Convention and Devotees’ Convention (400 people); Hyderabad: Programmes in 54 schools (19,000 students); Mangaluru: (i) Seminar (630 delegates), (ii) Lectures in 8 colleges (3340 youths); Nattarampalli: Students’ Conventions in 2 rural schools (1100 students), and short motivation talks at 22 rural schools (1000 students); Pune: (i) Seminar (425 people), (ii) Musical play in Thane on the life and teachings of Swamiji (1200 people); Rajkot: Convention (700 people); Taki: Seminars in 2 high schools (356 students); Bagerhat, Bangladesh: Devotees’ Convention (600 devotees); Lusaka, Zambia: Special Talk (85 people); Mymensingh, Bangladesh:
Mymensingh, Bangladesh
(i) Devotees’ Convention (700 devotees), (ii) Cultural Competitions (250 students).
News of Branch Centres As part of its centenary celebrations, Salem Ashrama held the following programmes in July and August 2019: (i) Vivekananda Ratha visited 159 educational institutions and other public places in Salem, Dharmapuri and Krishnagiri districts, (ii) Cultural competitions in which 1579 students from 29 schools participated, (iii) Programme for 470 housekeeping staff in a hospital, (iv) Women’s Convention attended by 800 paramedical students and devotees. Ramakrishna Mission Vivekananda Educational and Research Institute (deemed university) inaugurated on its Belur campus a three-year degree course on Indian Heritage and Philosophy on 30 July, the sacred birthday of Swami
Viswanayak Vivekananda Award
Guests of Honour Sri Jagdeep Dhankhar, Governor of West Bengal, visited Belur Math on 4 August. Dr. Jitendra Singh, Minister of State for Prime Minister’s Office and Development of North Eastern Region, Government of India, visited Vivekananda Cultural Centre of Shillong Ashrama.
Values Education and Youth Programmes The following centres held special talks, workshops, cultural competitions etc:
Healthcare Services 80 patients were treated in a very remote village in Arunachal Pradesh by the Aalo centre. Medinipur Ashrama conducted a medical camp at Monidaha, a backward tribal area in Paschim Medinipur district, in which 744 patients were treated. Rahara Boys’ Home held two multidisciplinary medical camps in Nadia and South 24 Parganas districts in which 1302 patients received treatment. Further, following the outbreak of dengue in West Bengal, the centre set up four fever clinics in Habra in North 24 Parganas district in which 204 patients were treated. Lusaka centre in Zambia, held a medical camp at a slum in Lusaka in which 100 patients were given free medicines. Eye Camps: Dehradun, Lucknow, Bankura, Halasuru, Kamarpukur, Salem, Chennai Math, Gourhati, Khetri, Medinipur, Porbandar, Rajkot, Ranchi Morabadi, Seva Pratishthan, Delhi, Sikra-Kulingram, and Vadodara centres conducted eye camps in which 14,355 patients were treated, 1355 were operated, and 1272 were given spectacles.
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Chandigarh Ashrama Two special talks for about 650 students; Contai centre: Talks in 15 schools from January to March attended by 6277 students, and Cultural competitions in 12 schools from January to May for 1222 students; Delhi centre: 42 workshops in 19 towns and cities for 2708 teachers and 137 principals; Gurap Ashrama: Convention for 240 youths; Rahara centre: Two Conventions for 75 youths; Rajkot Ashrama: Residential camp for 45 polytechnic students, 21 programmes in the ashrama and 23 in schools for 8827 students; Vadodara centre: Two programmes in ashrama and 4 programmes in schools for 2939 students.
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Ramakrishnananda. The course is especially meant for those young men who are desirous of joining our order but lack necessary academic qualification. To actualise Swami Vivekananda’s vision of education, Swami Vimuktananda established Sikshanamandira, a residential college of teachers’ training and education adjacent to Belur Math. The college was inaugurated on 14 July 1958 by Swami Visuddhananda, the 8th President of the Order and was named so by Swami Madhavananda, the 9th President of the Order. The institute offers courses from B.Ed. to Ph.D. and publishes Sikshachintan and Samskritacintanam, two peerreviewed journals of education and Sanskrit respectively. The diamond jubilee was celebrated with a weeklong programme from 4 to 11 August. Srimat Swami Shivamayananda Ji, one of the Vice-Presidents of the Order inaugurated the celebration which included a seminar, special discourses, youths’ convention, convention for municipality workers and some cultural events. The new library attached to the Sanskrit college of Pala centre was inaugurated on 5th August. The Indian Epic Culture Centre, Kolkata, presented Viswanayak Vivekananda Award to Kankurgachhi Math on 18 August. On behalf of the Math, the General Secretary received the award.
Ponnampet
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Swachha Bharat Abhiyan
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Mangaluru Ashrama conducted the following activities in August: (i) Four cleanliness drives in Mangaluru involving 1675 volunteers, (ii) Awareness campaigns for 24 days in which volunteers reached out to 1480 households in Mangaluru city spreading awareness about waste management, (iii) Cleanliness drives in 152 villages of Dakshina Kannada and Udupi districts, (iv) Magic shows on the cleanliness theme in 34 schools in Udupi district, (v) Observance of Cleanliness Day in 130 schools in which about 13,000 children participated, and (vi) A seminar on Clean India on 9 August attended by 650 youths.
Flood Relief Assam: Continuing its flood relief work, Guwahati centre conducted a medical camp in Darang district of Assam in which 473 patients were treated. Bihar: Katihar centre distributed grocery among 885 floodaffected families in three blocks of Katihar district. Gujarat: Owing to heavy rainfall, many areas of Vadodara city and nearby villages were inundated with water, causing widespread disruption of normal life. Vadodara centre served cooked food to 2300 affected people and distributed 7884 food packets. Karnataka: Owing to heavy rainfall, many areas of Belagavi town suffered severe water logging. Consequently, Belagavi centre initially distributed snacks and other essentials among 123 affected families, and then reached out to 1231 flood-affected village families along the banks of Krishna river and gave them food grains, cooking, and other daily necessities and garments. Later a team of doctors visited 2 villages and treated 250 patients and sensitised the villagers about the need for hygiene and safe drinking water. In the wake of severe rainfall in Kodagu district, Pune
Belagavi
Ponnampet centre distributed food grains, clothes, daily necessities and school stationery among 981 affected families in 20 villages. Kerala: Koyilandy centre distributed food grains, clothes, and among 300 families in Kozhikode and Wayanad districts. Students of the Sanskrit college of Pala centre participated in flood relief service by collecting the cooking items and clothes and distributing them among 105 flood-affected families of Kottayam and Wayanad. Maharashtra: In the wake of severe water inundation caused by heavy rainfall in western Maharashtra, Pune centre served 17,700 packets of cooked food and distributed food grains, daily necessities, and clothes among 1500 affected families in Sangli, Satara and Kolhapur districts. Tamil Nadu: Some tribal villages in the Western Ghats near Coimbatore were badly affected by rains. Coimbatore Mission centre distributed mats and blankets among 204 families.
Distress Relief 13 centres distributed the following to needy people 9268 shirts, 5045 trousers, 1147 saris, 2220 sweaters/jackets, 78 blankets, 190 umbrellas, 15668 notebooks, 2082 school uniforms, 9141 geometry boxes. Vadodara
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Vol.106. No.10 The Vedanta Kesari (English Monthly) October 2019. Regd. with the Registrar of Newspapers for India under No.1084 / 1957. Postal registration number: TN / CH (C) / 190 / 2018-2020. Licensed to Post without prepayment TN/PMG(CCR)/WPP-259 / 2018-2020.
Date of Publication: 24th of every month; Posted on 26 September 2019
Happiness presents itself before man, wearing the crown of sorrow on its head. He who welcomes it must also welcome sorrow. — Swami Vivekananda
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