Special Report

Ramakrishna Math & Ramakrishna Mission Synopsis of the Governing Body Report for 2018-19

The Ramakrishna Mission won the following recognitions: (i) The Ministry of External Affairs, Government of India, presented the Pravasi Bharatiya Samman Award to the Ramakrishna Mission, in recognition of its service activities in South Africa. (ii) RKMVERI (deemed to be university), Belur, was awarded the highest grade of A++ by the National Assessment and Accreditation Council (NAAC). (iii) Purulia Vidyapith received the Best School Award from the School Education Department, Government of West Bengal. The headquarters and a number of branch centres of the Mission and the Math commemorated the 125 th Anniversary of Swami Vivekananda’s Addresses at the World’s Parliament of Religions in Chicago, USA, by holding various programmes. In the essay writing, recitation and other cultural competitions, about 1.14 lakh students participated. Our centres also conducted 88 conventions for youths and devotees in which about 34,000 people took part. Some of our centres in the USA and other countries also held public meetings, lectures and cultural events.

New branch centres of the Ramakrishna Mission were started in: (i) Bilaspur, Chhattisgarh, (ii) Cuttack, Odisha, and (iii) Yadadri Bhuvanagiri, Telangana. A sub-centre of the Ramakrishna Mission, directly under the supervision of the Headquarters, was started at Shyamsayer in Bardhaman, West Bengal, in September 2018. Subsequently, the ashrama was made a full-fledged branch in October 2019. A new sub-centre of Rajkot Math was started in Ahmedabad. The Phoenix Ashrama in South Africa was made a full-fledged branch centre of the Ramakrishna Mission, and the Johannesburg Ashrama was made a sub-centre of Phoenix Ashrama. A new branch centre of the Ramakrishna Math was started in Dublin, Ireland.

In the educational field, the following new developments deserve special mention: (i) In collaboration with Peerless Skills Academy, a Skill Development Project was started to strengthen the vocational training courses conducted by our centres. (ii) Baranagar Mission centre added a higher secondary section in the school. (iii) Garbeta centre started an English-medium primary school. (iv) Lumdung centre started a primary school. (v) Malda centre introduced an Englishmedium section in its school.

In the medical field, mention may be made of the following new developments: (i)Dehradun centre started a super-specialty eye care centre. (ii) Itanagar centre extended two of its operation The 110 th Annual General Meeting of the Ramakrishna Mission was held at Belur Math on Sunday, the 15 th December 2019 at 3.30 p.m.

theatres. (iii) Kankhal centre started an eight-bed high dependency unit. (iv) Lucknow centre set up a fully-equipped IUI (Intrauterine Insemination) laboratory. (v) Seva Pratishthan centre built a Cardiology ward and started an Endocrinology department. (vi) Visakhapatnam centre set up a speech therapy unit at its cerebral palsy clinic and a learning centre for children.

In the rural development field, the following new projects deserve special mention: (i) Khetri centre started a handicrafts training centre for local women. (ii)Ranchi Morabadi centre developed watersheds covering 6969 hectares of land and started a Seed Village Programme to produce quality seeds. The centre also adopted Nawagarh Gram Panchayat of Angara Block to develop it into a Model Tribal Gram Panchayat. (iii) Sargachhi centre started a Krishi Vigyan Kendra to help farmers reap the benefits of modern agricultural technologies.

A number of our centres took forward Swachchha Bharat Abhiyan by holding cleanliness drives and awareness campaigns. The following centres require special mention: (i) Mangaluru centre held (a) 36 cleanliness drives in and around Mangaluru. (b)558 cleanliness drives in many villages of Dakshina Kannada district. (c) 35 seminars in colleges attended by 12,300 youths. (ii) Ramharipur centre built 57 toilets in Birrah village, Bankura.

Under the Ramakrishna Math, the following developments deserve special mention: (i) A new gangway and pontoon-type jetty were set up near Sadhu Nivas at Belur Math. (ii) Kankurgachhi centre constructed a dispensary building. (iii) Rajkot centre started a dental unit in its dispensary. (iv) Shyampukur Bati centre purchased a four-storey building for extending its activities.

Outside India, the following developments deserve special mention:(i) The California Heritage Council presented a certificate to the San Francisco centre (USA) in appreciation for the work of restoration and preservation of the Old Temple. (ii) The newly built Vivekananda Bhavan and Brahmananda Bhavan at Chandpur centre (Bangladesh) were inaugurated.

The Mission and Math undertook several relief and rehabilitation operations in the wake of natural calamities including devastating floods in Kerala, Karnataka, the North East and other parts, and cyclonic storms such as Titli and Gaja which had affected Andhra Pradesh, Odisha, Tamil Nadu and West Bengal. The operations involved an expenditure of Rs. 42.41 crore and benefitted 9.73 lakh people.

During the year, the Mission and the Math undertook welfare work by way of providing scholarships to poor students and pecuniary help to old, sick and destitute people. Expenditure incurred was Rs. 21.45 crore.

Medical service was rendered to more than 78.32 lakh people through 10 hospitals, 88 dispensaries, 41 mobile medical units and 916 medical camps run by the Mission. Expenditure incurred was Rs. 259.42 crore.

Nearly 2.68 lakh students studied in Mission’s educational institutions ranging from kindergarten to university level and also in non-formal education centres, night schools, coaching classes, etc. A sum of Rs. 357.97 crore was spent on the educational work.

A number of rural and tribal development projects were undertaken by the Mission with a total expenditure of Rs. 73.21 crore, benefiting about 70.56 lakh people.

We take this opportunity to express our heartfelt thanks to our members and friends for their kind cooperation and help in carrying forward the service programmes of the Ramakrishna Mission and Ramakrishna Math. (Swami Suvirananda)

General Secretary

A New Sri Ramakrishna Math at Thanjavur, Tamil Nadu

(A Sub-Centre of Sri Ramakrishna Math, Chennai)

AN APPEAL TO SERVE GOD IN MAN

Dear Devotees and well-wishers,

We pray that Sri Ramakrishna may shower His blessings on all your endeavours.

Thanjavur is a historically and culturally important city, famous for its art and ancient architecture, especially temples.

It was Swami Vivekananda’s earnest desire to install Bhagavan Sri Ramakrishna in every town and spread the culture of worship and service. We now propose to begin a centre in Thanjavur and initiate various activities: l Youth Camps - to develop self-confidence, awareness of health and yoga etc. l Balaka Sangha - to train children in cultural and spiritual traditions, etc.

l Spiritual Practices - daily puja, bhajans, japa yajna, parayanam, discourses. l Spiritual & Cultural Literature - promotion and sale.

l Seminar/Workshops - for teachers, doctors and other professionals. l Medical Services - for the poor and needy.

To establish a new centre and conduct the above activities, an amount of Rs. 7 Crore is required. We invite you to contribute whatever you can and be a part of this noble mission.

Names of those who contribute Rs.10,000/- and above will be inscribed in the Math premises. Donations are exempted under Section 80 G of the Income Tax Act, 1961.

Donations may be sent cheque/DD in favour of “Sri Ramakrishna Math”. For Online donation please visit https://donations.chennaimath.org After online payment please intimate us by email your address, and PAN number.

Yours in the Service of the Lord, Swami Gautamananda, Adhyaksha.

Sri Ramakrishna Math

31, Sri Ramakrishna Math Road, Mylapore, Chennai-4. & : 24621110. email : mail@chennaimath.org

Website : www.chennaimath.org For more details - Mob : 98409 87307

SWAMI ATMASTHANANDA BIRTH CENTENARY COMMITTEE 91/1, SOUTHERN AVENUE, KOLKATA - 700029, W.B. Email: swabcc2020@gmail.com Visit us: www.atmasthanandacentenary.com Mobile: +91 9433654275, 8617023976, 9804984939, 9836463887

AN APPEAL

Dear Devotees,

Swami Atmasthananda Birth Centenary Committee is going to organise a Memorial Programme to celebrate the Centenary of Srimat Swami Atmasthanandaji Maharaj, the 15 th President of the Ramakrishna Math and Ramakrishna Mission in Kolkata on Sunday, 10 May 2020.

The Committee is extremely glad to announce that two Commemorative Volumes — one compiling the writings, lectures, interviews & letters of Revered Maharaj in Bengali, Hindi, Gujarati and English and the other comprising the reminiscences of Revered Maharaj by sannyasis of the Ramakrishna Math, sannyasinis of Sri Sarada Math, devotees and eminent personalities — will be released on that day. A pictorial biography and a documentary DVD based on the life and teachings of Revered Maharaj will also be released in the function. Also, a commemorative souvenir will be released on that day. Most Revered President Maharaj and the Vice Presidents of the Ramakrishna Order would grace the occasion. The Committee requests devotees and admirers of Revered Maharaj to share from their personal collections the photographs and letters of Revered Maharaj via email for the Commemorative Volumes. The Committee cordially invites you to become a Delegate Member and to attend the Programme. Limited numbers of Delegate Membership cards on a first-come-first-served basis will be issued. The delegate charge is Rs. 1,500/- per person. Each Delegate Member will get a complimentary gift of the documentary DVD, Souvenir and 30% discount on the Commemorative Volumes and the Pictorial Biography. The Committee appeals to the devotees, admirers and well-wishers of Revered Maharaj to support us with financial contribution for this noble cause. All donations (cash/ cheque) and registration charges should be made in favour of: “SWAMI ATMASTHANANDA BIRTH CENTENARY COMMITTEE”. The surplus amount will be donated to “Ramakrishna Math & Ramakrishna Mission, Belur Math”

Bank Details: Bank name: State Bank of India Calcutta University Branch; A/c Name.: Swami Atmasthananda Birth Centenary Committee; A/c No.: 38782094486, IFSC Code: SBIN0007766.

Donate online from our website: https://www.atmasthanandacentenary.com After online money transfer, please intimate us by email or phone about your registration/donation/sponsorship.

Thanking you, S. K. Roy, President, Centenary Committee

Sri Ramakrishna and the Pilgrimage Mindset

SWAMI CHIDEKANANDA

In the previous issue we saw, in the light of Sri Ramakrishna’s teachings, 1) why places of pilgrimage especially manifest the presence of god and 2) the necessity for cultivating a pre-pilgrimage mindsetprior to visiting holy sites. By cultivating the pre-pilgrimage mind-set before visiting places of pilgrimage, spiritual aspirants are able to build a momentum toward a specific spiritual mood and an introspective mind-set. This mind-set, in turn, helps pilgrims to counter the external and internal distractions in places of pilgrimage, and also helps them to “easily become spiritually awakened.” 1 In this issue we will discuss the practical application of the pre-pilgrimage mind-setin the light of the teachings of Sri Ramakrishna, Sri Sarada Devi, and Swami Vivekananda.

As already discussed, Sri Ramakrishna before embarking on a pilgrimage emphasised the importance of cultivating a spirit of devotion: “For one who is endowed with devotion, devotion increases with the influence of holy places. And as for one who does not have that, what will he gain?” 2 In the previous issue, we discussed how external distractions like the presence of ‘lust and greed’ in places of pilgrimage, and internal distractions like the (Continued from the previous issue…) ‘conflicting nature of the human mind’ are detrimental for spiritual aspirants who wish to experience a spiritual transformation during their pilgrimage. It is not sufficient simply to have a spirit of devotion; we must also cultivate vyakulata or intense spiritual yearning, as well as a devotional focus and introspective mindset. Understanding this necessity, Sri Ramakrishna would develop “a specific spiritual mood” before entering a place of pilgrimage. Swami Saradananda writes, “The Master told us many times that he visited each holy place with a specific spiritual mood in mind.” 3 . Sri Ramakrishna would often say sadhan korte hoy, ar ekta kono bhav ashray korte hoy, “One must do spiritual practices and also take refuge in a definite spiritual attitude.”

However, the problem for spiritual aspirants is that Sri Ramakrishna does not further elaborate on how to cultivate this “specific spiritual mood” or any of the other elements for cultivating a pre-pilgrimage mindset. Moreover, his own mind—as he himself put it—was like a “dry matchstick” 4 in that it could easily ascend towards the Divine at the slightest stimulation. But Sri Ramakrishna’s extraordinary state of mind is simply too high an ideal for the majority of spiritual aspirants to emulate.

For one who is endowed with devotion, devotion increases with the influence of holy places.

In this regard, we find a great deal of practical, down-to-earth advice in Swami Vivekananda’s “practical training” 5 to Margaret Noble (Sister Nivedita’s pre-monastic name), prior to their journey to Amarnath in 1898. 6 Swamiji’s advice can help all spiritual aspirants to cultivate a pre-pilgrimage mindset. His instructions were especially helpful to Margaret Noble as she had only arrived in India on 28 January 28 1898—just five months before her trip to Amarnath—and possessed very little knowledge of thehistory, culture, and spiritual heritage of India. Swamiji’s pre-pilgrimage training of Sister Nivedita consisted of a fourstep process. First, he prepared her mind for the pilgrimage by spending countless hours discussing the historical, cultural, mythological, philosophical, and spiritual significance of Amarnath, including Shaktism, Shaivism, and Advaita Vedanta. He also removed hidden cultural and religious biases within her mind which would have prevented her from assimilating the spirituality of Shiva and Uma, and in a broader sense, the spiritual heritage of India. Second, for this trip Swamiji chose a particular spiritual theme for Margaret Noble, which was compatible with her nature, upbringing and spiritual disposition. Third, after sufficient training, both the teacher (Swamiji) and the student (Nivedita) separately withdrew from external activities into meditation, and contemplated upon the place of pilgrimage in the light of the specific theme chosen by Swamiji. Fourth and finally, on the eve of their pilgrimage, she distributed alms and secured the blessings of local sadhus.

Let us now examine each of these four stages in greater detail.

First stage: Removing cultural and religious biases and acquiring historical, cultural, mythological, and spiritual knowledge of the pilgrim centre to be visited.

Sister Nivedita records that three months prior to their pilgrimage to Amarnath, Swami Vivekananda began —first in Belur and then in Almora—to prepare Nivedita for her impending journey. In his discussions with her, though Swamiji covered the entire landscape of India’s historical and spiritual heritage, he especially emphasised the mythology of Uma and Shiva. Nivedita describes Swamiji’s teachings on Shiva and Uma in Almora as intensely dualistic and devotional at times: “In the mornings, we still had long talks...on the history of Siva-worship... Another day coming at sunrise when the snows could be seen, dawn-lighted from the garden, it was Siva and Uma on whom he dwelt—and that was Siva up there, the white snow-pikes, and the light that fell upon Him was the Mother of the World!” However— at times—when Swamiji’s mind soared to the Absolute realm, he described Shiva not as the personal God or as the inner-controller (antaryamin) but as the all-pervading Divine Consciousness. She records, “For a thought on which at this time he was dwelling much was that God is the universe—not within it or outside it and not the universe God or the image of God—but He it, and the All.” 7

Here, Swamiji was obviously influenced by Sri Ramakrishna’s teachings on vijnana, a state in which he realised that Brahman “has become the universe and its living beings” 8 or Brahma satyam Jagat satyam, Brahman is real and the Universe is real. 9 In addition, he says that this realm of vijnana can only be experienced by Ishvarakoṭis, eternally free souls and not by jivakotis, bound souls. 10 Sri Ramakrishna considered Narendranath, later Swami Vivekananda, to be an Ishvarakoti. 11

Sister Nivedita had an intellectual and philosophical bent of mind, and hence it was important for her to learn about Shiva from the different philosophical standpoints. She further explained that Swamiji did not merely restrict

his teachings to the spiritual: “But it was not religion only that he poured out upon us. Sometimes it would be history. Again, it would be folk-lore.” 12

Apart from all the knowledge Swamiji imparted to Margaret Noble, the devotional and spiritual fervour with which he conveyed this knowledge left a tremendous impression upon her. He did not merely convey dry knowledge; instead, he injected his own bhava or subtle spiritual emotion and feelings for Shiva and Uma into his teachings. She describes Swamiji’s deep love for Shiva at this time: “He had a surpassing love for Mahadeva…[the] very air of the Himalaya was charged for him with the image of that ‘eternal meditation’ that no thought of pleasure could break….[H]e understood...the meaning of the nature-story that made the Ganges fall on the head of the Great God, and wander in and out amongst His matted locks, before she found an outlet on the plains below. He had searched long for the words that the rivers and waterfalls uttered amongst the mountains, before he had realised that it was the eternal cry ‘Bom! Bom! Hara! Hara!’” 13 Nivedita, being a competent spiritual aspirant, was able to receive this transmission of spiritual emotion. This had the effect of making Shiva and Uma come alive in the heart and mind of Nivedita, during the trip and afterwards as well (a point we shall discuss in the next article).

Next, Swamiji removed the hidden cultural biases about India from Margaret Noble’s mind. Anyone who wants to assimilate the spirituality of India must understand the link between its culture and its spirituality. When British citizens visited British-ruled India in the 19 th century, it was natural for them to feel ethnically and culturally superior to the colonised India. Margaret Noble initially had such cultural biases to some extent. After initiation when Swamiji “asked her now to wh i c h c o u n t r y s h e b e l o n g e d ”, S h e described her own “passion of loyalty and worship for the English flag, giving it much of the feeling that an Indian woman would give to her Chosen Deity.” 14 Understanding her attachment, Swamiji was keen to remove this bias from her mind, as he knew that it would be an impediment for both her spiritual life as well as for her future work in India. Unwilling to “tolerate blindness of half-views and prejudices born out of ignorance”, Swamiji “pointed out errors in her judgements and even scolded her”: “Really, patriotism like yours is sin!” 15 She continued, “These morning talks at Almora, then, took the form of assaults upon deep-rooted preconceptions—social, literary and artistic — or of long comparisons of Indian and European history and sentiments, often containing extended observations of very great value. But he had revealed a different standpoint in thought and feeling, so completely and so strongly as to make it impossible for her to rest, until later, by her own labours, she had arrived at a view in which both these partial resentments stood rationalized and accounted for.’ 16 Anyone who wants to assimilate the spirituality of India must understand the link between its culture and its spirituality. 43 The Vedanta Kesari February 2020

Fortunately, Swami Swarupananda, a brother-disciple, helped Nivedita to understand Swamiji’s ideas. His elucidation “helped her to understand the atmosphere in which they lived. He formed a sort of link between her Master’s mind and her own, and Nivedita was grateful to him for all he did for her. He taught her the Gita, asked her to offer her past at the feet of Ishwara. From him she learnt to meditate.” 17 Though it caused dissent and conflict at times, Swami Vivekananda was keen to remove the hidden western cultural biases within

Nivedita’s mind, which would otherwise prevent her from assimilating the essence of Uma and Shiva, and in a wider sense, the spirituality of India. Without this spiritual power and transformation, she would be unable to see Shiva in the Ice Lingam in Amarnath and serve India with her whole heart and soul.

The main purpose of acquiring various types of knowledge is to further deepen shraddha or one’s faith in the holy place to be visited and its presiding deity. Sometimes pilgrims coming from abroad—or even within India—may have doubts arising either from cultural bias, religious intolerance, or even atheism. Sri Krishna explains to Arjuna in the Bhagavad Gita how this doubting mind prevents one from making spiritual progress: अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति । नायं लोकोऽस्ति न परो न सुखं संशयात्मनः।। 4.40

“The ignorant, the man without shraddha, the doubting self, goes to destruction. The doubting self has neither this world, nor the next, nor happiness.”

It is possible that even sincere spiritual seekers may have doubts or may not fully appreciate the spirituality of a holy place. However, if they have shraddha and are aware of the limitations of their own knowledge and experience, they will seek spiritual solutions through sincere questioning and debating, followed by contemplation and meditation, as in the case of Nivedita described above.

Hence, if spiritual aspirants desire to make a pilgrimage fruitful, in addition to acquiring knowledge beforehand, they should also strive to remove hidden biases which may prevent them from accepting the sanctity and spiritual power of the holy place they plan to visit and the reality of its presiding deity. In other words, to derive maximum benefit from their impending pilgrimage, spiritual aspirants must first acquire knowledge—historical,

mythological, cultural, and spiritual—about the pilgrimage site beforehand and then attempt to convert this knowledge into love in their heart for the holy place and its presiding deity. This is the first stage of cultivating the pre-pilgrimage mindset.

Second stage: Choosing a specific theme

After acquiring the necessary knowledge, the next step for aspirants is somehow to integrate the knowledge into their very being by choosing a spiritual theme or mood for the pilgrimage which is compatible with their nature and upbringing. If the theme is authentic, then the spiritual aspirant can further cultivate and integrate the spiritual mood. As already discussed, Sri Ramakrishna mentions that before going to a place of pilgrimage, he would cultivate a specific spiritual mood. He also describes the two different types of dispositions for spiritual aspirants: “A man born with an element of Shiva becomes a Jnani; his mind is always inclined to the feeling that the world is unreal and Brahman alone is real. But when a man is born with an element of Vishnu, he develops an ecstatic love of God.” 18 While it is true that aspirants normally possess tendencies toward knowledge and devotion, there will be one pre-dominant tendency over the other. In Nivedita’s case, she had an intellectual bent of mind, a quality of Shiva. However, even for aspirants with the quality of Shiva, Sri Ramakrishna encouraged the path of devotion, i.e., the harmonious development of head and heart.

The difficulty that many pilgrims face is to know and understand their own nature and disposition. Such an understanding requires either spiritual maturity or a spiritual teacher. Margaret Noble had only recently arrived in India, and was still a novice with very little knowledge of India and its spiritual greatness. For this reason, Swami Vivekananda himself, her enlightened teacher, had chosen a specific theme for her pilgrimage, which was consistent

with her leaning toward knowledge. Knowing her dedication, Swamijii decided that she was to be “dedicated unto Shiva” for the work of India, and focused on this particular theme to the exclusion of all else. She describes Swamiji’s exclusive focus on Uma and Shiva before their trip: “Several months later [prior to the trip to Amarnath] he [Swamiji] never talked of any of the gods save Uma and Siva. For Siva and the Mother made the great workers. Yet I sometimes wondered if he knew at this time how at the end of every theme was bhakti.” 19

Third stage: Withdrawing into meditation and cultivating an introspective mindset

Hence, as the time of pilgrimage neared, Nivedita, equipped with the proper knowledge, theme, and bhava, withdrew herself from other external activities to further cultivate and deepen her “spirit of devotion”. She did this externally by undergoing physical austerities such as fasting, living in solitude, etc., and internally by meditating and contemplating on Uma and Shiva. It is this tapasya that gives an introspective and focused mindset necessary for a pilgrimage.

In addition to preparing Nivedita’s mind, Swamiji withdrew himself from the company of others after deciding to go to Amarnath. Nivedita records, “[as] we sat at lunch, the Swami invited his [spiritual] daughter [referring to herself] to go to the Cave of Amarnath with him, and be dedicated to Siva.... From this time we saw very little of the Swami. He was full of enthusiasm about the pilgrimage and lived mostly on one meal a day, seeking no company, save that of sadhus. Sometimes he would come to a camping-ground, beads in hand.” 20

Fourth stage: Serving sadhus and securing blessings from them

Prior to embarking on the pilgrimage to Amarnath Cave, Swamiji took Nivedita around to meet different sadhus, so that she would receive their blessings for a successful pilgrimage. She writes, “That afternoon [on the day before their pilgrimage] he took his [spiritual] daughter [meaning Nivedita herself] round the camp to be blessed, which really meant to distribute alms.... We stayed a whole day, at this village of the shepherd, to keep ekadasi, and early next morning the pilgrims left.” 21

In the next article, we shall further discuss how Swami Vivekananda’s training of Nivedita prior to her pilgrimage, not only facilitated her recognition of the “living Shiva” in Swamiji after his darshan at Amarnath, but also brought about her own remarkable transformation— first, from Margaret Noble to Sister Nivedita, and finally— from Sister Nivedita to Lokamata, mother of the people. (To be continued)

1) Sri Ramakrishna and his Divine Play [hereafter DP], 605 2) DP. p. 606 3) DP. 607 4) The Gospel of Sri Ramakrishna, p. 629 5) The Master as I saw Him, p. 83 6) Notes of some wanderings with the Swami Vivekananda [hereafter Notes] , p. 92, 7) Notes. p. 24-5 8) Kathamrita, p. 50-51 9) See Prabuddha Bharata ‘Editorial’December 1956, p. 479. Toward the end of his life, Swami Turiyananda declared from the standpoint of vijnana Brahma satyam jagat satyam, Brahman is real and the Universe is real, – as a counterpoint to the classical Advaitic dictum, Brahma satyam jagat mithya, Brahman is real and the universe is unreal. 10) Mahendranath Gupta, Gospel, p. 237 11) Life of Swami Vivekananda, Vol. 1, p. 87 12) Notes. p. 5. 13) Notes. p. 51. 14) Notes. p. 16 15) Sister Nivedita: The Dedicated. Pravrajika Atmaprana Kolkata: Sister Nivedita Girls’ School, 2017, p.46 16) Notes. p. 17 17) Sister Nivedita, p.45 18) The Gospel of Sri Ramakrishna, p. 713 19) Notes. p. 7. 20) Notes. 91-92 21) Notes. 92-93 References

Women Saints of Varkari Tradition

ARPANA GHOSH (Continued from the previous issue. . .)

Concluding article in the series on the Varkari tradition of Maharashtra.

Sant Soyarabai S oyarabai (end of 13 th and beginning of 14 th century C.E.) w a s t h e d e v o t e d w i f e ofChokamela, a great devotee of Lord Vitthala. The c o u p l e l ive d i n Mangalvedhe a few kilometres away from Pandharpur. Attracted by Vitthala and the bhakti movement, they later spent most of their life in Pandharpur. Though they were pure in heart and Vitthala’s name was continuously on their lips, they were looked down upon, as they belonged to a very downtrodden class of society — they were ‘Mahars’, ‘untouchables’!

Mahars had to do all the menial cleaning tasks in the village including removal of dead animal carcasses; they were therefore considered impure and even their proximity was deemed polluting. As outcastes, they were denied education, knowledge of the scriptures, access to certain social facilities in the village, and were also forbidden entry into the temple.

This was Chokha’s background when he arrived with Soyarabai in Pandhari. He had always aspired for something higher which could raise him above his debased – existence a human dignity which was beyond caste, a longing for God which could not be erased no

matter how oppressive and cruel the world is. At Pandharpur in Vitthala and his bhaktas – the Varkaris – he saw this all-encompassing love that embraced the whole world in a spirit of understanding.

Little is known of Soyarabai’s life except that she served her husband faithfully and was a spiritual seeker.

Chokamela’s sister Nirmala had marriedSoyarabai’s brother Banka. Both families stayed together andmost intriguingly all four lived in a high spiritual state, composing abhangs for Vitthala!

They became the loving disciples of Sant Namdev, and Soyarabai’s foremost guru was naturally her husband. She was also greatly devoted to her sister-in-law Nirmala. It is wonderful to see that despite their poverty and deprivations they never fretted about their livelihood, but lived in harmony and singular devotion to Vitthala!

They were lovingly integrated into that first wonderful association of bhaktas in Pandharpur; Sants - Namdev, a tailor; Janabai; Gora, a potter; Narahari, a goldsmith; Savata, a gardener and foremost among all of them – Sant Jnaneshvar and his siblings! As long as they were in the company of these sants their life was blissful; but the moment they stepped

out they had to face the atrocities of society. Especially the brahmins did not accept that a mahar could rise to be reckoned as a santand be revered by others socially superior to him!

Chokamela and his family were not allowed to enter the Vitthala temple. Hence Choka calls himself a ‘singer on the threshold’. There, at the entrance steps, at the mahadvar, he sang his abhangs with pure love and longing, begging for grace. It is told that Vitthala himself brought Choka secretly into the temple and garlanded him besides gifting his necklace. The priests who were enraged about this, accused him of stealing the necklace and banished the family to the other side of the river.

God always stays with his bhaktas and Pandurang would come to their poor cottage and share their simple, stale morsels! What a paradox that Vitthala, the holiest of the holy, rejects the puja in his temple to eat in the house of ‘impure outcastes’! There are abhangs describing the joy of having Vitthala as a guest in their poor cottage and welcoming him with an arati lamp lit with the five pranas – a symbol of total surrender.

There is an interesting legend about Soyarabai. The couple intensely longed for a son, and Vitthala finally granted their wish. In the late stage of Soyarabai’s pregnancy Chokha left to fetch his sister from another village to help in the delivery. Chokhamela however, immersed in Vitthala, joined a bhajan procession and forgot all about it. Soyarabai was left all alone in that state. Then Panduranga himself assumed the form of Soyarabai’s sisterin-law, delivered the child and thus became a midwife for the sake of his bhaktas! When Chokha finally returned, their son was already born and the soiled clothes washed! It isalso stated that at the name-giving ceremony Vitthala was present and named their only son Karmamela. Upajata Karmamela, vace Vitthal savala . . . . “Karmamela was born, a promise from black Vitthal. As soon as everyone exalted in Vitthala’s name, the husband of Rukmini came running to perform the 12 th day name-giving ceremony with all the necessary materials – so says Chokha’s Mahar-wife.”

Soyarabai eventually became a widow when Chokhamela died with many other workers in the nearby Mangalvedhe while helping to construct a parapet wall which collapsed. His guru Namdev himself went to collect his bones and distinguished them from those of the others by the sound Vitthala emanating from them. Sant Chokhamela’s bones were buried right in front of the Mahadvar, the big gate ofVitthala’s temple – the beloved ‘threshold’ from where he used to sing his abhangs; there is his small samadhi shrine even today!

There is an instructive anecdote told about Chokhamela. One day the Devas from Indraloka came rushing in search of Vishnu/ Vitthala for help. Something awful had happened! The nectar of immortality churned from the milk-ocean, had spoiled! At that time there was a festival in Pandharpur, and all the devotees were seated in rows to partake prasad. Vitthala pointed out to Chokhamela and said, “Let Chokhamela stir the amrit with his finger, he will fix it!” This story is a paradox, for, amrit can never be spoilt! The story shows that a pure devotee of the Lord has the power to purify the whole world even if he is outwardly an outcaste! A painting depicting this incident is hanging right in Chokha’s little samadhi shrine opposite the Mahadvar. Impurity occurs not by touching the body, Pollution is in your heart and mind, Says with conviction Choka’s Mahari 47 The Vedanta Kesari February 2020

After Chokhamela’s death, Soyarabai spent the rest of her life with his sister Nirmala in Mehunpur, immersed in bhajans.

Their abhangs

There are about 350 abhangs of Sant Chokamela, and 62 abhangs of Soyarabai. They had no education in the remotest sense, but their abhangs are full of love and wisdom! The highly educated Sant Ekanath (16 th C.E.) wrote his famous abhang ‘Kaya hi Pandhari, Atma ha Vitthala, “The body is Pandhari, the Atma Vitthala”. More than 250 years earlier, expressing a similar experience the uneducated Chokamela had sung Deha hi Pandhari Atma Panduranga. And their high level of God realization made them dare question untouchability and the hierarchy of the caste system.

The basis of Vitthala bhakti is that God does not consider high or low; he considers only pure love! Uncha niche kahinene bhagavanta – This abhang of Sant Tukaram sung daily by the varkaris, lists many bhaktas from the lower strata and describes how Vitthala out of love, helps them in their work. Sant Chokamela is depicted here as dragging off dead animal carcasses together with Shri Vitthala – one of the many odd works of a mahar!

Soyarabai was deeply devoted to her husband and her abhangs reflect the same emotions and themes as Chokamela. Like other sants they composed songs on the absolute importance of God’s name, the bliss of Pandhari, and the joyful meetings with the Varkaris during the pilgrimages. But the underlying tone of most of the songs is heart-rending: feelings of utter lowliness, disgust with the world, questions on untouchability, the inability to understand this birth and karma, and this endless waiting for Vitthala’s mercy at the temple gate. “I’m your poor wretch, a dog, barking, in the hope to get your leftovers - waiting at the door for mouthfuls!”

Soyarabai signs her abhangs with the mudra mhane Chokhyachimahari, ‘theMaharwife of Choka’. She must have hated the stigma associated with a mahar, but in her songs she takes almost a defiant pride in calling herself a mahari! Since the Mahars were living from the scraps and leftovers of the higher castes, the request for leavings, ucchishtha, is a common imagery in the abhangs. With the call Johar, a greeting of the lower castes to the higher, Chokamela would call on Vitthala: Johar Maybap, “It’s me Choka, your mahar! I brought my empty plate to get your ucchishtha, your leavings, i.e., your love!”

Soyarabai feels the stigma of impurity when she sings, Hina mi kaya vanu deva, tumhiKeshavaudara, “I’m weak and low, how can I describe your glories? Generous one, Keshava! Make me happy and show me your feet! Even if the broadest river flows over me, this body will not get pure! Please, save the drowning one! says Chokha’s Mahari.” Again, she challenges the state of impurity by singing Dehasi vitala mhana to sakala, atma to nirmala shuddhabuddha, “All say the body is unclean, but the soul is pure! At the moment of birth everyone’s body becomes impure, there is no immaculate birth! … Impurity occurs not by touching the body; pollution is in your heart and mind says with conviction Choka’s Mahari.”

Like all the other Varkari sants, Soyara also extols the greatness of God’s name as the easiest and only way to cross over this terrible samsara. Kalikala kampe name uccharitam, “Death is trembling when the Name is uttered, everything is achieved by saying ‘Vitthala’! These three syllables are so easy to pronounce; repeat them all the time! It removes all pain, weariness and suffering of life. Have full faith in the Name and hold on to it from within! says Chokha’s Mahari.”

Sometimes Soyara would get a glimpse of Vitthala and that would make up for all her miseries. Aji majha sarva purava navasa, “Today all my vratas were fulfilled! I have seen

Vitthala’s feet! The troubles of endless births have come to an end. His form appeared before me! I kept thinking of those feet, and now I finally saw them on the brick! My mind cannot contain this happiness, says Chokha’s Mahari.”

In another popular abhang, she expresses this cherished vision of oneness and the means to achieve it: avagha ranga eka jhala, rangi rangala shriranga, “When all colours became one, they were coloured in the Supreme colour – Sri Hari! The concept of ‘me’ and ‘you’ has become meaningless on s e e i n g t h e L o rd o f Pandhari! No place for differences, lust and anger also ran away! Though in the body, you are not aware of it, beyond, ever in samadhi! The seer and the seen have vanished, says Chokha’s Mahari.”

Soyarabai describes the mood in Pandhari when thousands of Varkaris celebrate the greatAshad Ekadashi lost in the bliss of bhajan Ananda sohala ashadi Pandhari, “A festival of bliss – Ashadi (Ekadashi) in Pandhari, down at the Chandrabhaga kirtan is roaring! The shouts of ‘Jay, jay!’, a festival of bliss! It is raining nectar on the Vaishnavas! No body consciousness, no other thought — all these sants call out Vitthala’s name! Hearts overflowing, this is the arati of love, Soyara comes rolling on the ground blessed by the dust of the feet of these Vaishnavas!”

Soyarabai was equally devoted to her husband and her sister-in-law. In her abhang Chokha Nirmala ekarupa, darushane hare tapa, she says “Choka and Nirmala are one, all misery is gone by having their darshan! Unceasingly they repeat the name of Vitthala, there is no difference between both of them! The greatest tirtha is Nirmala, the Ganga is flowing there!”

Nirmala tells Vitthala in an abhang Tumcha bharavasa dharoni manasi, “I’m sure of you, full of determination I took refuge at your feet! Now do what you think is right, I have unburdened myself! I’ve put my head into your lap, Nirmala says: save me or kill me, my whole burden is now yours!”

Vitthala bhakti with its tradition of sants, the pride of Maharashtra, stands for equality for all, to embrace all mankind in one single ‘caste’ of Vitthalaprem. Choka and Soyara never used their abhangs as a means of public protest, but as a means of self-expression. Theirs was a peaceful revolt against untouchability, to change the mentality of the oppressors through p r e m b h a k t i a n d knowledge. Bahinabai

Bahinabai (1628 – 1700) was a disciple of Sant Tukaram and for various reasons she is very significant. A Brahmin by birth, she wrote her whole lifestory by herself in autobiographical verses. In many of her verses she deals with the various difficulties she faced as a woman seeker and her mental agonies. Bahinabai’s greatest significance however is the reconciliation she achieved between duty and devotion, between marriage and her love for God. This is very rare among the medieval women saints who generally rejected their samsar and husbands in their quest for God. Bahinabai’s marriage was by no means happy, there were conflicts and she was even a victim of domestic violence. But by God’s grace she was able to harmonise her marriage and her devotion to Vitthala.

She was born in 1628 in Deogaon, near Verul (the present day Ellora), a beautiful, sacred tirtha. Her father was the Kulkarni, the Death is trembling when the Name is uttered, Everything is achieved by saying Vitthala!

scribe, there. Her parents were childless for long and Bahina was their cherished first-born after a lot of austerities. When she was just five years old her parents married her to a vedic priest, a learned but ill-tempered scholar who was thirty years old and a widower.

Owing to a family-feud they had to leave Deogaon. Taking their son-in-law along, they walked asmendicant brahmins and visited many holy places. On their way they came to Pandharpur, where the little Bahina was deeply impressed by the atmosphere of bhakti and heard for the first time verses of Tukaram and other sants. Eventually they settled down in Kolhapur.

A turning-point in Bahina’s life came whenher parents were gifted a cow with a calf in alms. Aged ten then, she describes the deep emotional bond that developed between her and the calf. The calf would eat only from Bahina’s hand, follow her around everywhere and at night they would even sleep together. She says: “If the calf was out of sight, I felt troubled like a fish out of water!”

At this time Jayaram Swami, well-known for his kirtans and harikatha came to Kolhapur. Bahina and her parents attended the kirtan accompanied by their calf. When people removed the calf due to lack of space, both Bahina and the calf started crying for each other so inconsolably that it drew the attention of Jayaram Swami, who blessed Bahina and caressed her head. Such a happy event however ended in disaster! When her husband came to know of this he was angered by the attention Jayaram Swami gave his wife. He punished Bahina by tying her up and beating her mercilessly. Nobody dared to interfere, but the cow and her calf were very distressed and stopped eating altogether; a few days later the calf died. Bahina lay unconscious for three days and wished to die as well. In this state, however, she had the vision of Vitthala and Tukaram as one. Sant Tukaram blessed her and gave her the mantra ‘Ram Krishna Hari’. With all her heart she accepted him as her Guru even without having seen him in physical form. Bahina was suddenly a totally changed person. She sat all the time meditating and her heart was overflowing with Tukoba!

Now people started venerating her and flocked for her darshan which again didn’t go down well with her husband, an orthodox vaidik. His ego was hurt and he was jealous of the attention Bahina received. He hated also the idea that she as a Brahmin had accepted a lower caste as her guru; and so he threatened to leave her. At that time Bahina was three months pregnant, and though anguished, she reconsidered her position in society and decided to hold her husband as her God and Guru. Divine intervention came – Bahina’s husband became very sick overnight. He was bedridden for a whole month, fearing imminent death. Bahina nursed him patiently. When he repented and promised Bahina to bring her to Dehu, the hometown of Sant Tukaram, he recovered. What bliss for Bahina to meet her Guru in person and to experience all the bhajan and harikathas there! She describes how one day the inspiration to write verses came upon her like “the tide of the ocean”, like “the words of God stamped in her heart!”

For many years they lived in Dehu, and Bahinabai gave birth to her daughter Kashibai and later to her son Vithoba. After Sant Tukaram’s physical disappearance in 1650, the family shifted to Shirur where she died at the age of 72 in 1700. On her deathbed, she composed a very unique set of abhangs, where she describes her twelve previous births to her son Vithoba. She says that during all these births she was a spiritual seeker and asserts that the present birth would be her last.

Bahinabai has written about 728 abhangs and she signs them in the last line as ‘Bahina