47 minute read
Pocket Tales
A Day of Surprises
GITANJALI MURARI A fictional narrative based on incidents from the childhood of Swami Vivekananda. “W here are we going dada? Tell me, please,” little Batul tugged at Naren’s hand. But Naren smiled at his cousin and shook his head refusing to say a word. Soon, they reached a large fairground with a great many people milling around decorated pavilions.
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The two boys went from one pavilion to the other, offering prayers to the images of Shiva and Parvati. “Dada, I want a Ganesh idol,” Batul announced suddenly. “A small one,” he measured with his hands.
“Very well,” Naren nodded. “And I will get myself a Shiva image, which I can keep by my bed…” They found a stall selling clay images in different sizes and in all sorts of colours. Batul chose a baby Ganesh crawling on all fours, his raised trunk holding a round
sweetmeat. It took Naren some time to find his Shiva and when he did, he cried out joyfully, “Just what I wanted!” Covered in ashes, Lord Shiva sat cross-legged in deep meditation, surrounded by a ring of white mountains. Paying the artisan, he told Batul, “The sun is about to set…it is time to head back home…”
The streets were crowded with evening traffic. “Come on, hurry up,” Naren urged his cousin.
“I am tired dada,” the younger boy complained, trailing behind.
Naren spun around, his eyes widening in shock. Batul stood frozen in the middle of the road. A carriage raced towards him, the driver, unable to control the plunging horse, waving frantically at him. “Get out of the way,” he yelled at the petrified child. But Batul did not move. He stood shaking, his face white.
It seemed certain that he would be crushed under the thundering hooves, but Naren reached him in the nick of time and pulled him to safety. The carriage swept on, the driver looking back in relief. The bystanders broke into a loud applause. “What a brave lad,” they patted Naren; but he paid no heed, his attention on Batul. Dusting off the little boy, he helped him to his feet and after making sure he was not hurt, he said, “Don’t say a word to anyone when we reach home or they will worry unnecessarily…”
But as soon as they stepped through the door, Batul ran to Naren’s mother. “Pishi,” he cried, “I almost got run over by a carriage!”
Bhuvaneshwari Devi turned to her son in alarm. “Is this true, Naren?” “It doesn’t matter, ma,” he replied, “Look, we are fine…”
Bhuvaneshwari Devi’s face softened. She embraced the two boys, holding them close. “I am very proud of you, Naren,” she told her son. “You showed true courage…always be a man, my child…always help those in distress…”
“The earth is enjoyed by heroes” - this is the unfailing truth. Be a hero. Always say, “I have no fear.” Tell this to everybody - “Have no fear.” Fear is death, fear is sin, fear is hell, fear is unrighteousness, fear is wrong life. All the negative thoughts and ideas that are in this world have proceeded from this evil spirit of fear. — Swami Vivekananda
Should India Be a Wholly Secular State? (Continued from page 19...)
nothing to lose, but on the contrary everything to gain, by treading the ancient yet supremely efficacious path of Vedanta as lived and taught by Sri Ramakrishna and his worthy disciple, Swami Vivekananda. If our leaders appreciate the wonderful synthesising power of Vedanta and apply it to meet the different pressing problems that confront us, it will pave the way for a lasting peace not only within the country but through it in other lands as well by laying the foundation of a real federation of the world. Our political constitution, our education, our social structure, our foreign policy, our home life, all should be framed on the Vedantic outlook of spiritual oneness. Thus alone will India fulfil her destiny. She has been the torchbearer to the world in the past and she is going to be so again. Only we, her children, should be mindful of our duties, shed our pettiness and unite for common action. The march has only begun. We have to push on to the goal. Let me conclude with the prophetic exhortation of Swami Vivekananda: “Be great. No great work can bedone without sacrifice. Lay down your comforts, your pleasures, your names, fame or position, nay even your lives, and make a bridge of human chains over which millions will cross this ocean of life. Bring all the forces of good together. Do not care under what banner you march. Do not care what be your colour, green, blue or red, but mix all the colours up and produce that intense glow of white, the colour of love. Ours is to work. The results will take care of themselves. If any social institution stands in your way of becoming God, it will give way before the power of Spirit. I do not see into the future; nor do I care to see. But one vision I see as clear as life before me: that the ancient Mother has awakened once more, sitting on Her throne, rejuvenated, more glorious than ever. Proclaim Her to all the world with the voice of peace and benediction.” vvv
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Sri Yogananda-Dashakam Hymn of Ten Verses on Swami Yogananda
SWAMI JAPASIDDHANANDA
Here is a hymn of ten verses presenting salient features of the austere life and message of Swami Yogananda (also known as Jogin or Yogen), a sannyasi directdisciple of Sri Ramakrishna. He was specially known for his exemplary service to Holy Mother Sri Sarada Devi, the spiritual consort of Sri Ramakrishna. Each verse is followed by translation and relevant incidents from his life. Readers can read a sloka, go through its meaning, ruminate over the incidents connected with the sloka, and then come back to chant the verse now rich with significance. This will give a feeling of blessedness while chanting the hymn. All the quotations and paraphrased incidents are from God Lived With Them – the Life Stories of Sixteen
Monastic Disciples of Sri Ramakrishna, published by Advaita Ashrama, Kolkata.
योगानन्दं महात्मानं रामक ृष्णसुपार्ष दम्। श्रीसारदापरं धीरं तपोनि ष्ठं नमाम्यहम्॥१॥ I bow down to Swami Yogananda to whom the state of communion with
God was the source of bliss, the great soul, eminent companion of Sri Ramakrishna, to whom Holy Mother Sri Sarada Devi 1 was the highest, the wise and the one established in austerities.
The great soul – Great men alone can bring to light the greatness hidden in others. Sri Ramakrishna (also referred to here as ‘Master’) recognized some of his disciples as intimate companions and they formed his inner circle. He once said to Jogin: “It is wonderful that we have come to know of each other now. You must come often. You have been born into a noble family and possess many characteristics of spiritual greatness. You will easily advance on this path.” Yogananda too was aware of his mission in life. Once when someone jokingly called him a eunuch, he laughingly replied: “You will see – just wait. Jesus left a group of eunuchs who shook the world. We will do the same thing.” In his last days once Yogananda said: “By the grace of the Master I have attained so much knowledge and devotion that I am unable to express it all.”
To whom Holy Mother Sri Sarada Devi was the highest – Diverse is the nature of men in the world; and so it is in spiritual realm too. Devotion to God, some think is the best path to liberation, others consider knowledge the highest, and yet others psychic control, and so on. Swami Yogananda, however, was uniquely blessed with the realization that service to Holy Mother Sri Sarada Devi was the highest – both as means and end. He served the living Mother of the Universe with steadfast devotion for more than twelve long years – from the autumn of 1886 to the spring of 1899. 2 The Mother herself testified to his impeccable service: “Boy-Yogen served me very well indeed, none else can do the like of it....” When Yogananda passed away Mother remarked: “I don’t see any one who can now carry my burden (i.e., shoulder her responsibilities). Yogen was there....” And again: “Nobody loves me as Yogen did. If anybody gave him so much as eight annas, he kept it by saying, ‘Mother will go out on pilgrimages, etc., and then she will need it.’”
The wise – The Sanskrit word Dhira means ‘wise man’. Kalidasa, the greatest of the immortal poets of India gives an excellent definition of the word in his work Kumarasambhava which is worthy of memorization. He says, vikarahetau sati vikriyante yesham na cetamsi ta eva dhirah, meaning “They indeed are wise whose mind is not perturbed even in the presence of objects of temptation.” A very practical definition indeed! It was well exemplified in the life of Swami Yogananda. In this regard, Swami Shivananda, another monastic direct-disciple of Sri Ramakrishna, once narrated: “Swami Yogananda was a highly evolved soul. He was extremely handsome and had a manly body. Once he was travelling in Central Province, and he was alone in a train car. At a particular station when the train was about to leave, a beautiful courtesan hurriedly got into the same car with her luggage. As soon as her eyes fell on Swami Yogananda, she was infatuated and begged him, ‘I offer my everything to you, please accept me.’ When Yogananda did not respond, she became impatient and threatened him, ‘If you don’t listen to me right now, I shall pull the alarm chain to stop the train, and I shall complain to the guard that you had molested me.’ She was carrying a bottle of wine in her bag. She began to drink the wine to become more excited, but it had the opposite effect. She became so drunk that she passed out on her seat. When the train reached the next station, Yogananda got off the train unharmed. Look, what grace of the Master! Who else can protect except he?”
Austerities – “Yogananda did not care much for studying. He loved to be in solitude, and would practise japam and meditation for many hours. Sometimes he would leave the monastery and practise austerities on the bank of Ganga. Due to his intense fasting Yogananda’s body was lean, but his eyes were bright and luminous.... For the sake of God, he was ready to give up everything – even his body. Sometimes he would repeat his mantram day and night almost nonstop...” ईशकोट िं नि त्यसि द्धं लीलयातनुधारिणम्। जीवकोट िं भवात ् त्रातुं युगेश सहचारिणम्॥२॥ 2) I take refuge in Swami Yogananda, who is a Godlike soul, ever free, assumes body (i.e., takes birth) playfully, and accompanies the Lord of the age in protecting ordinary souls.
Godlike soul - Sri Ramakrishna said that six of his disciples were godlike souls (Ishvarakotis) and Jogin was one of them.
Accompanies the Lord of the age – Six months before Yogananda’s passing away Sri Ramakrishna appeared before him and told him that he would have to be born again with him for the good of the world. But initially, Yogananda even as Swami Vivekananda and others did, refused to take birth again. A man of spiritual illumination alone knows what it means to be born again in this phenomenal world; it is an extreme torture for them to be bound within the body-mind complex. But that Yogananda eventually acceded to the Master’s wish is known from his conversation with Girish Ghosh: “All right. Let the Master’s will be done. I am his servant. Whatever he asks me to do, I will do.”
In protecting ordinary souls – There is an incident where Swami Vivekananda (henceforth Swamiji) elicits wonderful words from Swami Yogananda which shows the true mettle and calibre of the sannyasi. When Yogananda’s health deteriorated, Brahmachari Krishnalala (later Swami Dhirananda) was deputed to assist him in serving the Holy Mother. Noticing many women devotees regularly visiting Holy Mother, Swamiji once asked Yogananda: “As you know, various kinds of women come to Holy Mother. Who will be responsible if this brahmacharin’s mind wanders from the spiritual path?” Immediately, touching his chest Yogananda replied: “I will be responsible. I am ready to sacrifice my life for him.” It is needless
to speak about the Unseen Power that uttered these words through Yogananda’s lips as “I”. दि व्यबाल्यं समायाप्य गुरूपसदनादिभिः । संसि द्ध्यै यतमानं त शोभमानं श मादिभिः ॥३॥ 3) I take refuge in Swami Yogananda, who having passed the divine childhood, struggled to attain perfection by approaching Guru, etc., and shines by the virtue of spiritual qualifications like control over the mind.
The divine childhood – When he was a child of five, he would often be overwhelmed with spiritual feelings. In the midst of play, a serious thought would suddenly possess him and he would lose all interest in the sport. He would withdraw into a quiet corner and, looking at the sky, ask himself: “Where am I? Certainly, I don’t belong here. These are not my playmates – I have other friends and companions. I must have come from one of those stars. But which one? I don’t know. And why am I here if I belong to another world? Is this all a dream?” After his sacred thread ceremony, Jogin began to spend more time in meditation and worship. He would get joy from reading the Ramayana, the Mahabharata, and other scriptures. He was fond of listening to kirtan or devotional singing and to the recitation of the Bhagavata. Sometimes he would help his father pick flowers for worship.
Struggled to attain perfection by approaching Guru, etc. - By the phrase ‘approaching Guru etc.,’ is meant the formal, Upanishadic procedure of getting registered as a pupil under a competent teacher of eminence for guidance and support in spiritual life. Jogin and other disciples, even as the pupils of the Upanishadic age, yearned to attain perfection under the tutorship of their guru Sri Ramakrishna, the Lord of the Age. Sri Ramakrishna too keenly observed and monitored the progress of his disciples and guided each disciple according to his nature. In his methodology, apparently ordinary details like food, sleep, and speech were given much importance. Kind-hearted by nature, Jogin avoided situations that demanded flexing of his muscles. Sri Ramakrishna recognised this tenderness as a potential barrier to his spiritual unfoldment and cured the malady. When a co-passenger on a boat openly vilified Sri Ramakrishna, Jogin avoided confronting him. When he heard of it, Sri Ramakrishna reproached Jogin for not confronting the abuser. On another occasion, despite Sri Ramakrishna’s instruction to kill the cockroaches in the cloth-chest Jogin let them free in the garden; Sri Ramakrishna then rebuked him for weakness of heart and warned of the risks that come in the wake of disobedience. But it was not a lesson in aggressiveness or belligerence; a sensible balance is what was intended. Sri Ramakrishna also taught him to ignore words that were worthless. Jogin, once reprimanded some villagers of Dakshineswar for their unfounded comments against Sri Ramakrishna. Sri Ramakrishna then advised him to save his valuable time and energy for spiritual pursuits and not squander them on worthless issues. Sri Ramakrishna taught him how to avoid the extremes, and led him by the hand on the spiritual path. Seekers of God are expected to have complete sincerity and faith on the one hand and a sound common-sense on the other. Sri Ramakrishna was a past master in striking a balance between the two – the ideal and the reality. He saw to it that this essential skill of achieving balance percolated into the constitution of his disciples. Once when, impressed by the religious signs of a shopkeeper, Jogin purchased an iron pan without scrutiny and brought home a broken one, Sri Ramakrishna reproved him saying, “Because you are a devotee of God, does it mean that you should be a fool? Do you think any shopkeeper opens a shop to practise religion? Why did you not examine the pan before you purchased it? Never act so foolishly again...” Incidents such as these give a glimpse of the
unique training that Jogin underwent for attaining perfection. प्रणिपात -परिप्रश्न-परिचर्यादि -सत्क्रमैः। पायं पायं गुरोर्वा णीं मुच्यमानं च संश यैः॥४॥
4) I take refuge in Swami Yogananda, who also got rid of his doubts by drinking deep the words of Guru obtained through the (prescribed) excellent method of obeisance, inquiry, servitude, etc.
Got rid of doubts, etc., by drinking deep the words of Guru – Many were the occasions where Jogin doubted Sri Ramakrishna. For example: Once attracted by a hathayogi’s techniques, Jogin wanted to learn from him some exercises to overcome lust. When he wanted to know Sri Ramakrishna’s advice to conquer cupid, he was advised: “Chant the name of Hari, then it will go.” To Jogin this was just a clichéd advice. So, the next day he went to listen to the hathayogi staying in the Dakshineswar garden. But soon Sri Ramakrishna came there with that priceless expression of solicitude of a worried parent, and holding Jogin by his hand took him to his room. There, like an anxious mother he dissuaded Jogin from his attraction for mere physical yogic exercises. Jogin suspected Sri Ramakrishna was selfishly trying to keep him in his circle. However, overcome by Sri Ramakrishna’s pure love he repeated the name of the Lord with a concentrated mind and experienced its tangible result.
Once at midnight Jogin did not find Sri Ramakrishna on his cot. Immediately he suspected that Sri Ramakrishna had gone to Nahabat 3 to spend the night with his wife. To know the truth, he stood outside watching the Nahabat. But when Sri Ramakrishna came walking from the pine grove, where he had gone to ease himself, Jogin was filled with shame for doubting his guru. But to his astonishment Sri Ramakrishna, who immediately understood Jogin’s suspicion, approved his behaviour.
Jogin despaired that his spiritual life was over when, overcome by his family’s pressure, he got married. Deeply dejected, he stopped visiting Dakshineswar. Sri Ramakrishna, who could fathom the hearts of men, was very worried about Jogin. He sent for Jogin several times. But when Jogin refused to come, Sri Ramakrishna hit upon a plan. He knew that Jogin had to return some balance money of a transaction with a person in the Kali temple. So he sent word, in a manner that would hurt Jogin’s pride, asking him to return the money. Jogin felt grievously wounded that Sri Ramakrishna considered him a cheat. He immediately came to Dakshineswar to return the money and then never see Sri Ramakrishna again. But as soon as Jogin came into his presence, Sri Ramakrishna with deep concern assured him that his spiritual life would not be affected by marriage and he would work out things for his spiritual progress either as a householder or as a renouncer. Overwhelmed by his guru’s boundless love, Jogin felt immensely uplifted. He also realised that he had misunderstood his guru.
When Sri Ramakrishna was persistent in procuring his share of temple offerings arranged by Rani Rasmani, Jogin read petty mindedness in his conduct. But Sri Ramakrishna who only wanted to ensure fulfillment of the great lady’s noble objective, at least in part, explained the rationale behind his act. Jogin felt ashamed again of his meanness and inability to see the lofty intentions of the Master.
Thus gradually Jogin learnt to discover, to his amazement and joy, deep significance in every act of Sri Ramakrishna, irrespective of how trivial it appeared at first. Thus passing through turbulent seas of doubts, he attained firm faith in his guru and holding on to his words eventually landed on the shores of Light.
Through the (prescribed) excellent method of obeisance, inquiry, servitude, etc. - What does
(prescribed) excellent method mean? It is the method spoken of in ancient Indian spiritual sciences, such as - तद्विद्धि प्रणिपात ेन परिप्रश्नेन सेवया। उपदेक्ष्य न्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः।। “Know that Truth(God) by obeisance (prostrations), proper questioning, and service to the teacher. (Moved by humility, etc.) They, the knowers of Truth, will impart to you that knowledge.” (Bhagavad Gita 4:34) Spiritual sciences (like the Upanishads) give the methodology and prerequisites which a spiritual aspirant is expected to excel in. Jogin imbibed them by living with Sri Ramakrishna and following his advice. देव्याः श्रीसारदामण्याः स्नि ग्धवा त्सल्यभाजनम्। शिष्यमाद्यं सदाश ुद्धं मातृपादरजोनिधि म्॥५॥ 5) I take refuge in Swami Yogananda, who was the recipient of the loving affection of the Goddess Sri Saradamani, her first disciple, ever pure, and to whom dust of the feet of Holy Mother was a treasure.
Recipient of the loving affection – “Jogin and Sharat belonged to my inner circle” said Holy Mother.
First disciple - Sri Ramakrishna, after leaving his mortal frame, instructed Holy Mother Sri Sarada Devi to formally initiate Jogin. Jogin too received an instruction from Sri Ramakrishna to seek initiation from Holy Mother. But both, shy by nature, ignored the counsel thinking it to be their imagination. When the vision repeated for the third time, Mother apologized and expressed her shyness. Sri Ramakrishna then told her to take the help of Yogin-ma. Shortly after, the Mother initiated Jogin and he thus became her first formally initiated disciple.
Ever pure – Though Jogin had to marry under the pressure of circumstances, he lived the life of a strict celibate. He and his wife never slept in the same bed. Further Sri Ramakrishna’s deputation of Jogin to the service of Holy Mother is in itself a testimony for his calibre.
To whom dust of the feet of Holy Mother was a treasure – Jogin had such high reverence for Holy Mother that he would not touch her feet even while offering obeisance to her. When others questioned about it he apologized that he did not have the insolence to keep her standing and waiting for him to bow down to her. He would rather touch the spot with his head after Mother left the place. The excellence he had achieved in serving the Mother was rare to be found in anyone else. सेवमानं सुतीर्थे षु योगतुङ्गविहारिणीम्। रामक ृष्णमयीं दि व्यां राधाभावव िलासि नीम्॥६॥ 6) I take refuge in Swami Yogananda, who served Holy Mother Sri Sarada Devi who revelled in the heights of Yoga (samadhi) in prominent sacred places of pilgrimage, had Herself become Sri Ramakrishna, was divine, and sported in the ecstasy of Radhaconsciousness.
The following words of Swami Yogananda helps us to contemplate on the meaning of this verse: “At Vrindavan the Holy Mother had many spiritual experiences. One day her women companions found her absorbed in deep samadhi. They uttered the name of the Lord in her ears and tried to bring her mind down. I repeated the name of Sri Ramakrishna with all my strength; then the Mother seemed to return to the ordinary sense plane. During such periods of ecstasy, her manner of speech, her voice, her way of taking food, her way of walking, and her general behaviour were exactly like those of the Master. We have heard that in deep meditation the worshipper and the worshipped become one. The scriptures mention a spiritual state known as tadatmyabhava – being at one with God. We have read in the Bhagavata how the gopis (shepherd girls of Vṛindavan), unable to bear separation from Krishna, became so deeply absorbed in his thought, that for the moment they forgot their own individuality and behaved as though they were Krishna. In the same manner the Mother, too, forgot her own separate existence and acted just like the Master, feeling her oneness with him. When I asked her some
complex question about spiritual matters shortly after her states of samadhi, she replied in a godintoxicated mood, very much like Sri Ramakrishna; that is, in the same manner characteristic of the Master, even using the same easy style of expression with metaphor and parables. We all were surprised to see the spirit of Sri Ramakrishna united with hers. It was unique. We then realized that the Master and the Mother were one in essence, though appearing in separate forms. Is it not said in the scriptures: ‘Lord, thou art man, thou art woman.’ The Master told me many times that there was no difference between him and the Mother.
“...(Holy Mother) passed nearly two days in that superconscious state. A great transformation came over the Mother after that experience. ....She sometimes behaved like a simple, innocent girl. Sometimes she would express an eagerness to visit the various temples of Vṛindavan for darshan (seeing the deity) or to visit holy spots on the banks of the Jamuna associated with the divine sport of Krishna and the gopis. She was then in such a blissful state of mind that at times her yearning for Krishna’s presence and her utterance of his name with intense love reminded of Radha. I have heard from her women companions that the Mother at times spoke frankly of herself as Radha. She passed her time in constant meditation and japam and would often go into ecstasy, remaining forgetful of herself for hours together.” सारदावच नं चर्यं सर्वशा स्त्रार्थसारदम्। एव श ंसन्तमानन्दं तत्पदार्चाविशारदम्॥७॥ 7) I take refuge in Swami Yogananda, who blissfully proclaimed that the life and message of Holy Mother Sri Sarada Devi conveys the essence of all scriptures, and who is an adept in serving her lotus feet.
Once Saradananda said to Yogananda: “Brother, I do not always understand Swamiji. He speaks in various moods. Whatever stand he takes, he makes so much of it that the others pale into insignificance.” Yogananda replied: “Sharat, 4 I tell you one thing: cling to Holy Mother. Whatever she says – that is right.” द्वापरेऽर्जुननामानं क लौ योगीन्द्रसंज्ञित म्। योगारूढं संयमीन्द्रंपाव नं निश ितव्रतम्॥८॥
8) I take refuge in Swami Yogananda, who was named Arjuna in dvapara-yuga, 5 christened Yogindra in Kali-yuga, 6 established in Yoga 7 , chief among those who possess self-control, holy and of intense austerities.
Established in Yoga - Swami Shuddhananda, who lived with Yogananda for some time, said: “Jogin Maharaj was so absorbed in meditation most of the time that his face would always look serene and luminous. Even when he would come from his bath, one would feel that he had just come out of his deep meditation.”
Chief among those who have self-control - Swami Vivekananda once remarked: “If there is anyone amongst us who has conquered lust in all respects, it is Jogin.” रामक ृष्ण-महासङ्घ-महालक्ष्य -प्रशिक्षणे । जहदात्मग्रहं दक्षं तुष्यन्तं तत्त्वरक्षणे ॥९॥ 9) I take refuge in Swami Yogananda, who abandoned his conception (and aspirations) for the sake of preaching the stupendous ideal of the great organization of Sri Ramakrishna, competent (in carrying out the mission assigned to him), and who rejoices in safeguarding principles (even at the cost of giving up his personal opinions).
Who abandoned his conceptions – Yogananda did not always readily accept Swamiji’s revolutionary ideas. But when it came to work, he always followed the commands of the leader and setting aside his natural leaning for a meditative life worked hard to further the cause of the organization. From 1895 to 1898 he arranged the birth anniversary festivals of Sri Ramakrishna on a large scale. When Swami Vivekananda returned from the West in 1897, Yogananda took active part in organising the reception function. When Swamiji established
the Ramakrishna Mission on 1 May 1897, Yogananda was made its Vice-president, in which capacity he presided several times over the weekly meetings of the Mission.
Rejoices in keeping intact principles and ideals – Yogananda led an ideal life, and he taught by his example. He did not lecture or do any spectacular work. Although born into a rich family and married, he demonstrated how to practise renunciation and purity. He was an uncompromising sannyasi: he shunned everything that took his mind away from Sri Ramakrishna. In this matter he would not spare even the beloved leader Swami Vivekananda. Yogananda once apologized to Swamiji: “Whatever you will, shall come about. We are always ready to follow your lead. I see clearly that the Master is working through you. Still, I confess, doubts do sometimes arise in my mind, for, as we saw it, his method of doing things was so different. I am led to ask myself whether we are not straying from Sri Ramakrishna’s teachings.” But when Swamiji explained to him the principles on which he worked, Swami Yogananda was deeply moved and praised Swamiji’s greatness.
Yogananda argued with Swamiji on several occasions until he was convinced about the necessity and propriety of innovations made by Swamiji for the Ramakrishna Order. He, represented, as it were, the collective mind of the brethren, voiced their doubts, argued, and elicited wonderful answers from Swami Vivekananda which today guide us in understanding Swamiji’s ideas. The Ramakrishna Order is beholden to Swami Yogananda for this unique service. Unique, because no other brother-disciple dared to engage the colossal spiritual power that was Swami Vivekananda in any kind of debate. Swami Yogananda was a blend of independent spirit and obedience which makes him an ideal for others to follow. श्रीविवेकयतीन्द्रेण स ं स्त ं सम ु पाश्रये। सारदाङ ्घ ्रिसरोजे सद ् -भक्तिभावादिसि द्धये॥१०॥ 10) I take refuge in Swami Yogananda, who was praised by Swami Vivekananda, the leader of sannyasis, for the sake of attaining true devotion, ecstasy etc., at the lotus feet of Sri Sarada Devi.
Who was praised by Swami Vivekananda – Swamiji held Yogananda in high esteem. He considered him as the best among those who had mastery over themselves. As Yogananda lay ill in his last days the words uttered by Swamiji bears out his deep regard for him: “Jogin, you get well, let me die instead.” Indeed all the brother disciples cherished Swami Yogananda in their heart for his exalted life, severe austerities, and the unmatched service he rendered to the Holy Mother. Once Swami Niranjanananda said: “Jogin, you are our crest jewel.”
For the sake of attaining true devotion, ecstasy etc., at the lotus feet of Sri Sarada Devi – Yogananda commanded love and respect for his sterling, saintly qualities. But what set him apart as a class among the disciples of Sri Ramakrishna was his devoted service to Holy Mother Sri Sarada Devi. He was one of the first sannyasis to discover the extraordinary spiritual greatness of Mother, hidden under her rural simplicity.
1) Sri Sarada Devi was the spiritual consort of Sri Ramakrishna. 2) Holy Mother Sri Sarada Devi. Swami Gambhirananda, Chennai: Sri Ramakrishna Math, 1955, p.187 3) The unused concert tower in the Dakshineswar temple where Sri Sarada Devi lived. 4) This is the short form of Saradananda’s premonastic name – Sharat Candra Chakravarti 5) The third leg of the quadral division of time cycle 6) Iron age, the current one and the last leg of the quadral division of time 7) Yoga is the state of being one with the Supreme Self otherwise known as God, etc. References
(A Sub-Centre of Sri Ramakrishna Math, Chennai) A N e w S r i R a m a k r i s h n a M a t h a t T h a n j a v u r , T a m i l N a d u
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
Sri Ramakrishna and the Pilgrimage Mindset
SWAMI CHIDEKANANDA
(Continued from the previous issue…)
Introduction I n the previous two issues, we discussed the importance of cultivating a pre-pilgrimage mindset before embarking on a pilgrimage. The next question is: How should we conduct ourselves during the pilgrimage so as to maximise our spiritual progress?
Sri Ramakrishna’s spiritual experiences in Varanasi reveal subtle hidden truths about places of pilgrimage—and also how sincere seekers can access them. Sri Ramakrishna says that the “wind of God’s grace is always blowing. We only have to unfurl our sails.” 1 This is especially true in places of pilgrimage where the devotion of countless devotees and great souls “has caused a spiritual atmosphere to become palpable in that place, so [that] one can easily become spiritually awakened and have a vision of God there.” 2
Swami Vivekananda further explains that such places “become full of good tanmatras” 3 or spiritual vibrations and become saturated with sattva. In order to access this vast reservoir of spiritual vibrations, we simply have to awaken the sattva vritti (thought-wave) in our own minds, and tune it to the particular frequency of the place of pilgrimage.
In modern times, the absorption of spiritual vibrations may be compared to flying on an airplane and wishing to connect to the Internet so that one can watch a movie during the flight. To download the movie, one first requires a password. Once passengers get the password, they can then connect with the Internet and download the movie into their h a r d d r i v e . I n h i s pilgrimage to Varanasi with Mathur Babu, Sri Ramakrishna gives us the password which will enable us to connect to the holy vibrations of a place of pilgrimage. Once we connect with this spiritual atmosphere, we can then download these holy vibrations into our mind. How to access these spiritual vibrations in places of pilgrimage?
Sri Ramakrishna’s pilgrimage mindset— which he applied in his pilgrimage to Varanasi—shows us the way. The pilgrimage mindset consists of four vidyas (spiritual practices based on subtle truths). Each of these vidyas is supported by the scriptures and affirmed by his own realisations. The four vidyas of the pilgrimage mindset practised by Sri Ramakrishna are: (1) Practice of Tuning to the Divine; (2) Practice of Spiritual Association;
Four Vidyas 1) Tuning to the Divine 2) Spiritual Association 3) Presence of the Sacred 4) Poking the Honeycomb
(3) Practice of the Presence of the Sacred; (4) Practice of ‘Poking the Honeycomb’ 4 .
Before we discuss how we can apply these vidyas during our pilgrimages, we will have to address a fundamental doubt that arises in the mind of many spiritual seekers: Sri Ramakrishna was an incarnation and we are merely ordinary jivas. There is a gulf of difference between his pure mind and ours. So how will his spiritual experiences help us?
More than 1200 years ago, Sri Shankaracharya, the great exponent of Advaita Vedanta, answered this question. In his commentary on chapter 2, verse 55 of the Gita, he explains the relevance and necessity of a realised soul’s spiritual experiences and spiritual practices to ordinary souls: स्थित प्रज्ञलक्षणं साधनं च उपदि श्यत े । सर्वत्रैव हि अध्यात्मशा स्त्रेकृतार्थलक्षणानि यानि तान्येव साधनानि उपदि श्यन्ते ।। “In all the scriptures, whatever are the characteristics of the man of realisation are themselves presented as the disciplines for an aspirant, because these (characteristics) are the result of effort. And those that are the disciplines requiring effort become the characteristics (of the man of realization)”. 5 In other words, Sri Ramakrishna’s spiritual practices and his spiritual moods are the means for us to make spiritual progress.
Vidya 1: Practice of tuning in to the Divine
‘Tuning in to the divine’ means adopting a specific spiritual mood during the pilgrimage which will enable one to access the particular tanmatra or spiritual vibration of a holy site.Sri Ramakrishna would often remark that he visited each holy place with a specific spiritual mood 6 or vishesa-bhava (in Bengali).
Understanding that each teerthasthan has its own particular spiritual current, he would choose a spiritual mood accordingly. For example, in Varanasi (also known as Kashi), due to the preponderance of sattva caused “by the priceless love and faith of innumerable monastics and devotees throughout the ages” 7 , Lord Shiva’s name, form, and qualities have become condensed 8 and can be easily accessed by spiritual aspirants in a particular manner. On the other hand, in Vrindavan, where countless devotees have chanted and danced to Sri Krishna’s name, his name, form, and qualities have become condensed. For this reason, Sri Ramakrishna says, “I expected to find everyone in Varanasi absorbed in samadhi, meditating on Shiva twenty-four hours a day, and everyone in Vrindaban wild with ecstatic joy in the company of Krishna. But when I went to those places, I found them to be different.” 9
In choosing a specific mood, Sri Ramakrishna also hints that externals—like the type of food one eats and the clothes one wears—may be helpful in fostering a particular mood, but this must also be done with the right motivation. Sometimes we may assume a spiritual attitude and wear certain clothes or have a specific diet (like vegetarianism) for the sake of posing or projecting a holier-than-thou attitude. The goal is to imitate the holy man rather than just mimic him.
For this reason, Sri Ramakrishna repeatedly emphasised in the Kathamrita that a spiritual mood must be combined with virtues like sincerity, broad-mindedness, humility, and self-efficacy. When visiting Kashi—in spite of being an incarnation—Sri Ramakrishna assumed the spiritual identity of a humble seeker of the knowledge of Oneness. This attitude gets especially reflected when he meets Trailanga Swami (an incident that we shall discuss later).
Similarly, Sister Nivedita, before her pilgrimage to Amarnath, describes her mindset, which is ideal for a mumukshu (seeker of liberation). She writes: “I am learning a great deal…That there is a certain definite quality
which may be called spirituality; that it is worth having; that the soul may long for GOD as the heart for human love; that nothing that I have ever called nobility or unselfishness was anything but the feeblest and most sordid of qualities compared to the fierce white light of real selflessness…At present, it is of course just groping in the dark—asking an opinion here and there, and sifting evidence. Someday I hope to have first-hand knowledge and to give it to others with full security of truth.” 10
Here, Nivedita’s mindset strikes the right balance between self-efficacy and humility, which is ideal for a spiritual seeker. She understands that “there is a certain quality which may be called spirituality,” and at the same time, she understands that she is merely “groping in the dark.” Nonetheless, she is clear about her goal to “someday...have first-hand knowledge and give it to others with full security of truth.”
Nivedita’s mindset also indicates a clear focus, inwardness, and determination to have some type of spiritual experience during her pilgrimage to Amarnath. This determination is especially helpful to spiritual aspirants, who must have the strength to withstand the inevitable difficulties and even insults which they will encounter in places of pilgrimage. For example, Sister Nivedita, after her arduous journey to Badrinath near the end of her life, was prevented from entering the inner sanctum of the temple by the priest. Though initially taken aback, she soon “overcame her disappointment, and losing herself in prayers, she joined the pilgrims circumambulating the temple, telling their beads.” 11 How could she do this? In addition to her determination, she also possessed a broad-mindedness which allowed her to transcend the local customs and connect with the deity at a deeper level. Similarly, if we want to achieve something during our pilgrimage, we must also possess a
Sister Nivedita
determination, endurance, and broadmindedness like Sister Nivedita.
Vidya 2: Practice of Spiritual Association
The practice of spiritual association is powerful, practical and easy. It is the practice of utilising our knowledge of holy places to awaken the sattvika qualitywithin our own mind.
In the first article, we discussed the importance of acquiring and then meditating upon spiritual, historical, and Puranik knowledge about a teerthasthan beforehand. In his visit to Kashi, Sri Ramakrishna shows how a spiritual aspirant—with such knowledge of places of pilgrimage—can access the deep reservoir of “condensed spirituality”.
From his early boyhood days, Sri Ramakrishna had absorbed the essence of scriptures by listening to sadhus and scholars. In this manner, he became very familiar with texts like the Kashi Khanda. He also had a vast knowledge of the different Puranik incidents which had taken place in Kashi. As a result, when he visited temples like Viswanath or Kedarnath, his knowledge enabled him to quickly connect with the spiritual vibration in
that temple and thereby experience “ecstasy in all temples”. 12
In addition, Kashi is particularly famous because it is believed that Kashyam Maranam Muktihi or “Death in Kashi is liberation”. But how does this take place? The Kashi Khanda describes that at the time of one’s passing, Lord Shiva comes and whispers the Taraka mantra into the ear of the departed soul. While travelling by a boat in front of the Manikarnika Ghat cremation ground, Sri Ramakrishna literally experienced the truth of this statement. He describes his vision of Kashi as the abode of mukti: “I saw a tall white figure with tawny matted hair steadily approach each funeral pyre in turn, carefully raise each individual soul from its cast-off body, and whisper into its ear the [mantra] that liberated a soul. Seated on the opposite side of the pyre, the Divine Mother untied the gross, subtle and causal knots of bondage created by each individual soul, thus sending the soul to the Absolute by opening the gate of liberation. Lord Viswanath was blessing those souls by bestowing in an instant the experience of non-dual, infinite bliss that people can attain only after ages of concentration and austerity.” 13
Another well known Puranik incident— described in the Kashi Khanda—is when a pillar of light appeared in Kashi and neither Vishnu nor Brahma was able to trace the beginning or the end of the light. After learning that the pillar of light was none other than Viswanath himself, Vishnu named the area Kashi because it is “that light where the unspeakable Shiva shines (kashate).” 14 Other scriptures state that, “Kashi transforms the inert into Rudramaya or made of the substance of Rudra himself.” 15
In his visit to Kashi, Sri Ramakrishna literally experienced the “light of Shiva” in the form of a “golden colour” and also the “inert as Rudramaya”. He saw in a vision that “the city of Shiva was truly made of gold: There was no clay or stone in Varanasi.” Swami Saradananda further explains that the “subtle form of the city had been made golden by the priceless love and faith of innumerable monastics and devotees throughout the ages. The real Varanasi is luminous and full of spirituality while the external one is but its shadow.” 16 (To be continued)
1) Sayings of Sri Ramakrishna, p. 181 2) See Sri Ramakrishna and His Divine Play [hereafter Divine Play], p. 605 3) The Complete Works of Swami Vivekananda, Volume 1, p. 248 4) The Eternal Companion, p. 90 (2016) 5) Translation by Swami Gambhirananda 6) Divine Play. p. 607 7) Ibid 8) Ibid 9) Divine Play. p. 607 10) Letters of Sister Nivedita. Kolkata: Advaita Ashrama, 1:15 11) Sister Nivedita. Kolkata: Sister Nivedita Girls’ School, p.,282 12) Divine Play. p. 331 13) Divine Play. p. 610 14) Banaras: City of Light.Diana L.Eck. p. 380, note 35 quoting Kashi Khanda, 26.67 15) Ibid. p. 381, note 50, quoting Kashi Rahasya, 7.21 16) Divine Play. p. 609 References
Allama Prabhu
SHIVANAND SHAHAPUR
India has always been the cradle of spirituality. From the seers of the Vedic age to the modern times, a number of rishis and yogis have realised the eternal Truth and expressed it in various ways in different languages and cultural settings. Allama Prabhu (12 CE) belongs to this illustrious line of spiritual luminaries.
Sri Ramakrishna classified gurus into three kinds. He explained their nature by comparing them to three kinds of physicians: superior, mediocre and inferior. The inferior physician merely feels the patient’s pulse and recommends a suitable medicine. The mediocre physician not only prescribes medicine, but also gently coaxes the patient to take the medicine. The superior physician, when facing a stubborn patient, pins him down physically and forces the medicine down his throat! Even so are the gurus. Allama Prabhu belonged to the third category of gurus. He was relentless in his approach and adopted various ways to impart his teachings. His teachings have come down to us in a composition called Vachana, a form of poetic prose in Kannada. Though his Vachanas are known to be quite hard to decipher, they are full of colourful metaphors, imageries and soulful poetry. When understood, they reveal a remarkable clarity.
It is difficult to box Allama Prabhu into any particular category. His Vachanas share common ground with Veerashaiva, Vedanta, Agamas, Raja Yoga and Hatha Yoga. But above all, he is uncompromising when it comes to the non-dual aspect of Reality.
Beginning from this issue we are searlising the Sharana Sahitya, the Veerashaiva devotional literature of Allama Prabhu, Basavanna, Akka Mahadevi, and others. Early Life
We have three major works in Kannada related to Allama Prabhu’s life. In Shunya Sampadane (15 CE), Shivagana-prasadi Mahadevayya skilfully weaves a narrative of interaction among various Shiva-sharanas of the 12 th century Kalyana (capital of Western Chalukyas), making use of their Vachanas. In this narrative, Allama Prabhu is given a pivotal role. This work is valued for teachings of Allama Prabhu and other Sharanas of his time and the work also has anecdotal value. His early life is described in Prabhudevara Ragale of Harihara (late 12 CE) in which the young Allama is depicted as a young man fond of music. While leading a happy married life, he became intensely grief stricken when his wife had an untimely death. He was thus exposed to all the human failings before he rose above them and found peace. Prabhulinga Leele of Chamarasa (15 CE) on the other hand, depicts Allama as ever free from worldly attractions. Mayadevi, a princess who is also a beautiful dancer, sets out to win his heart, but fails to charm him. Allama seems to allude to the pull of Maya in one of his Vachanas: “Strike not thy arrow, O’ Cupid! You are stupid, You can’t burn me, Who is already burnt by the pangs
Of separation from Guheshwara.” 1 Meeting his Guru, Animisha
From his Vachanas, we can deduce that Allama was well-acquainted with Vedas,
The author, a young engineer, is now involved in translating into English ‘Vachana Nirvachana’, an analytical study of Allama Prabhu’s vachanas in Kannada language by Sri Siddeshwara Swamiji of Jnana Yogashrama, Bijapur. shiv.bliss@gmail.com
Agamas, Yoga and Tantra. Yet, none of these works tell us how he acquired this knowledge. Was he self-taught or did he learn from some great masters? In the Kannada works, we come across brief references to his guru Animishayya whom he met in an underground temple, seated in a lotus position, gazing at the Linga on his palm. Without any exchange of words, the life-force of Animisha is said to have left his body and permeated the whole body of Allama. Allama writes: “I have gazed at the source of all light, I have seen my Supreme Master. I have seen the inconceivable And beheld the sweep of my consciousness. Having seen, I have been saved, O’ Guheshwara.”
Thus, it is through this episode that we learn how Allama became one with the Absolute Consciousness, his Guheshwara.
Meeting Basaveshwara
Allama started wandering to spread the divine light among sincere devotees. Even great sadhakas hit a spiritual plateau at some stage of their sadhana when they need guidance from a self-realised master. How Allama Prabhu guided the sadhakas of his time to move on to higher consciousness is graphically described in Shunya Sampadane.
During this period, Basaveshwara, also called Basavanna, was the leading light of the Sharana community that he had built in Kalyana (today’s Basava Kalyana in Bidar district of Karnataka). He served as the Prime minister of Bijjala, the ruler of Kalyana. While Allama was a wandering Jangama (ascetic), Basavanna was a householder devoted to Shiva. Basavanna could feel the presence of Shiva in the world outside and in his own heart. He saw Shiva in one and all. At the same time, he realized the need for worship. He wanted no middle man between a devotee and God. So, he advocated direct worship of Shiva in the form of Ishtalinga, a representation of the omnipresent God which one can hold on his palm and worship with devotion. This devotion, Basavanna believed is also expressed in Kayaka or honest work to earn a living to support the family, and for Dasoha which means serving the needy as a daasa (servant). Basavanna firmly believed that all Shiva’s devotees are equal and no one can be branded as inferior on account of birth, gender, caste, or occupation.
When Allama came to Kalyana, Basaveshwara was overjoyed. He took Allama to the gathering of Shiva’s devotees – men and women. The place where they met regularly was called Anubhava Mantapa or Hall of Spiritual Experience. The Shiva Sharanas gathered in Anubhava Mantapa used to discuss spiritual, mystical and social matters. Basavanna requested Allama Prabhu to preside over this meeting. Allama was coronated to the Shunyapeetha or the throne of Shunya (void). It is to be noted that this had been kept vacant for several years by Basveshwara who was waiting for the most adept person to come and occupy it.
Most of the Vachanas that we read today were discussed in this very Anubhava Mantapa. Allama presided over all these discussions and resolved even the minutest of doubts that arose, especially in the matters of mystical spirituality. Besides Basaveshwara, many prominent Sharanas like Siddarameshwara, Channa Basavanna, Akka Mahadevi and Muktayakka, were led to the path of Shiva by Allama himself. One of the prominent episodes is the arrival of Akka-Mahadevi and the dialogue that takes place between Allama and her.
Akkamahadevi, when she reached Kalyana was already spiritually quite advanced. An embodiment of renunciation, she had turned away from her marriage with a petty ruler named Kaushika and had walked out of his palace naked. Such was her faith in Shiva whom she called Chenna-Mallikarjuna that, she
walked out of home in search of her beloved, Chenna Mallikarjuna. Allama did not accept her readily. He put her through severe tests to find out how she had conquered the worldly ways at such a tender age. Undeterred by his sharp questions, Akka Mahadevi replied that the body is akin to a poisonous snake. If the fangs (lust and other vices) of such a snake is removed, it becomes the body of God. Those who achieve this become Videha (bodiless) and Maya has no hold on them. Allama and the whole congregation, recognising the spiritual greatness of Akka Mahadevi, bowed down to her after this exchange. She stayed in Kalyana for a short period during which Allama guided her through the final stages of sadhana which is aptly captured in one of her Vachanas –“Having ended the trinity, I have become twain of I and the Absolute. Having ended the duality, I have become a unity. It is because of the grace of you all I salute Basavanna and all assembled here Blessed was I by Allama my MasterNow bless me all, that I may join my ChennaMallikarjuna”
Final journey to Kadali
One day, addressing the gathering at Anubhava Mantapa, Allama told the Sharanas that he had fulfilled the mission of laying down the path of Shivachara and putting forth the principles of Shivayoga. Hence, he desired to spend his last days in the Kadali grove of Srisailam (now in Andhra Pradesh).
On his way to Srisailam, Allama met Goraksha, 2 a hatha yogi who was very proud of his accomplishments. Goraksha had made his body into vajrakaya (hard as diamond) and thought he was invincible and had attained immortality. He challenged Allama to poke him with a sword. Laughing at his ignorance, Allama in turn asked him to poke that very sword through him instead. On doing that, Goraksha, to his surprise, found the sword passing through Allama’s body as if it was made of air. Astonished, he surrendered to Allama requesting him to teach the secret. Allama pointed out that Yogic feats were insignificant, and what mattered most was conquering one’s ego. This would erase the sense of differentiation and bring about the state of ultimate realisation. Thus corrected, Goraksha continued his sadhana and attained SelfRealization.
Details of Allama’s last days in Kadali is not known. Although accounts differ on how he drew the curtains over his life, and the samadhi present there today cannot be really proved to be his, there is no doubt that he attained Lingaikya 3 in Kadali, Srisailam.
When he learnt of Allama’s final journey Basaveshwara composed this Vachana: “He who is as great as Linga, has lost his sense! He who is as great as Jangama, has lost his motion! He who is as great as Prasada, has lost his form! He who is as great as Sadachara, has lost his limbs! He who is as great as Consciousness, has lost his action! When in Lord Kudala Sangama, Prabhudeva Attained the Ultimate state, Sanganna Basavanna’s soul at once went after him.” (To be continued. . .)
1) All Sharanas ended their Vachanas with their Ankita naama (signature) which was nothing but a pseudonym for Shiva. 2) Gorakasha is said be the same as Yogi Goraknath of Gorakhpur, the founder of the Nath tradition who championed Hatha Yoga all over the country. 3) Lingaikya means to shed the mortal body and get merged into Linga, the Absolute Consciousness. References
