The Vedanta Kesari – April 2020 issue by Sri Ramakrishna Math Chennai

Vedanta Kesari April 2020

The

The Vedanta Kesari

Cover Story

Japa Yoga page 15

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A Cultural and Spiritual Monthly of the Ramakrishna Order since 1914

A pril 2020

Ramanavami - 2 April 2020 Ramlala, is Sri Ramachandra as a small boy. A Ramawat sadhu who came to Dakshineswar had worshipped Ramlala for long in a small image. He was blessed with constant vision of Ramlala. Sri Ramakrishna too saw Ramlala. He told his disciples: “I actually saw—just as I see you before me—that Ramlala accompanied me dancing, now preceding, now following me. Sometimes he importuned to be carried in my lap. Again, when I took him on my lap, he would by no means remain there. He would go down to run hither and thither, collect flowers in thorny jungles or go to the Ganga to swim and splash water there. I said over and over again, ‘My child, don’t do that, you will get blisters on your soles if you run in the sun; do not remain in water so long, you will catch cold and get fever.’ But he did not give ear to my words, however much I might forbid him. Unconcerned he went on with his pranks as if I was speaking to someone else. He would sometimes grin and look at me with his two eyes, beautiful like the petals of a lotus, or carry on his pranks with a vengeance. He would pout both his lips and grimace and make mouths at me. I would then actually be angry and scold him, … I would pull him away from the sun or from the water and then cajole him by giving him this thing or that and then ask him to play within the room. Again, finding it impossible to restrain his naughtiness I would sometimes give him a slap or two. Thus beaten, he would pout his beautiful lips and sob and look at me with tears in his eyes, when I would feel pained. I then took him affectionately on my lap and cajoled him. I actually saw and acted thus.” —Sri Ramakrishna: The Great Master, p.743-44

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T he V edanta K esari

A Cultural and Spiritual Monthly of The Ramakrishna Order

CONTENTS

107

Year

Publication

r ve Co

S to

APRIL 2020

Japa Yoga: Repetition and Reflection on the Holy Name Dr Satish K Kapoor

Sri Ramakrishnavedantadarshanasya Catussutri Swami Harshananda

FEATURES

Allama Prabhu Shivanand Shahapur

8 Atmarpanastuti 9 Yugavani 10 Guest Editorial 13 Reminiscences 25 Pocket Tales 27 Vivekananda Way 31 Poorva 51 Pariprasna 53 The Order on the March

Sri Ramakrishna and the Pilgrimage Mindset Swami Chidekananda

Little Magician Gitanjali Murari Poc ke t

le Ta

Vol. 107, No. 4 ISSN 0042-2983

Freedom Swami Satyapriyananda

Po o

Roots in the Air and Shoots in the Soil Lakshmi Devnath

Editor: Swami Mahamedhananda

Published by Swami Vimurtananda, Sri Ramakrishna Math, Chennai - 600 004 and Printed by B. Rajkumar, Chennai - 600 014 on behalf of Sri Ramakrishna Math Trust, Chennai - 600 004 and Printed at M/s. Rasi Graphics Pvt. Limited, No.40, Peters Road, Royapettah, Chennai - 600014. Website: www.chennaimath.org

E-mail: vk@chennaimath.org Ph: 6374213070

April 2020

The

The Vedanta Kesari

Vedanta

of 95 sue r 18 s i e t b em Firs ept He was a much-celebrated and much-feted Swami. S , din a v a His famous address at The World’s Parliament of Religions, hm Bra Chicago in 1893 had catapulted him to the status of a super star. But Swami Vivekananda was not one to bask in chaffy glory. A letter to one of his trusted followers, from the USA, dated 12 Jan 1895, read, ‘I want to preach my ideas for the good of the world. …What work have you done in the way of advancing the ideas and organising in India? …My life is more precious than spending it in getting the admiration of the world. I have no time for such foolery.’ Swamiji, as Swami Vivekananda was fondly addressed, loved and revered his motherland as his own mother. Every breath of his aspired for her well being and every cell in his body yearned that she regain her lost glory. She had been a beacon light for the world until repeated invasions pillaged her ruthlessly and left her not just poverty-stricken but also psychologically drained. The latter struck at the very core, underlying the urgency for immediate redressal. Swamiji’s panacea for this lay in India’s very own practical and ennobling Vedantic wisdom. Vedanta recognises no weakness. It proclaims that in every individual lies a mine of strength. All that is needed is an effort to draw from it.

Swamiji started looking for the right channel to propagate the powerful message of Vedanta. He opted for the print medium and decided to bring out a journal, giving it the name Brahmavadin. In February 1895, he sent from USA $100 and a letter to his trusted disciple Alasinga Perumal. The letter read: ‘Now I am bent upon starting the journal. Herewith I send a hundred dollars… Hope this will go just a little in starting your paper.’ If selflessness and devotion would have a form, it would have borne the name of Alasinga Perumal. Brahmavadin became Alasinga’s calling and the first issue rolled out from a press in Broadway, Chennai on 14 September 1895. The magazine included a First iss ue of The Ved anta Ke poem of Swamiji specially composed for the sari, Ma y 1914 occasion. It was titled, ‘The Song of the Sannyasin’. One verse ran thus:

Kesari

One hundred and seven years and going strong….

“Strike off thy fetters! Bonds that bind thee down, Love, hate — good, bad — and all the dual throng,

With this message that marked its mission, Brahmavadin made a determined entry into the strife-ridden climate of pre-independence India. The birth of the magazine was certainly an occasion for celebration but the struggles were far from over. One of Swamiji’s letters to Alasinga read: ‘I learnt from your letter the bad financial state that Brahmavadin is in.’ This was followed by another letter that carried the line, ‘I pledge myself to maintain the paper anyhow.’

Bolstered by this pledge, Alasinga Perumal braved on, surmounting many an impediment. Sadly, Swami Vivekananda passed away in 1902, at the age of thirty-nine. Alasinga’s intense anguish morphed into heightened devotion towards the magazine. But the next hurdle in Brahmavadin’s journey came in 1909, in the form of Alasinga’s own demise. In May 1914, the magazine, tottering as it was, floundered and ground to a halt. It was at this crucial juncture, that the Ramakrishna Mission stepped in to revive it. The Mission was itself in its nascent stages with many a teething problem but nothing could come in its way of reviving the Brahmavadin. For, had not their beloved Swamiji repeatedly said, ‘The Brahmavadin is a jewel – it must not perish!” And so, the very same month when Brahmavadin closed, it was resuscitated with the new name The Vedanta Kesari.

The history of The Vedanta Kesari is much more than just a tale of sweat, toil and a dream realized. It is a narrative of Swamiji’s passion for India and Alasinga’s devotion to his master. It is a celebration of love, transcending forms. ECO-FRIENDLY Trees are the life-breath of our world. To support environment conservation The Vedanta Kesari is printed on paper prepared mainly from sugarcane bagasse.

5 The Vedanta Kesari

(Handwritten words in Swamiji’s own hand)

April 2020

For fetters, though of gold, are not less strong to bind;

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Atmarpanastuti Sri Appayya Dikshitendra

April 2020

Sloka - 11 उल्लङ्‌घ्याज्ञामुडुपतिकलाचूड ते विश्ववन्ध त्यक्ताचारः पशुवदधुना मुक्तलज्जश्चरामि । ‌ एवं नानाविधभवततिप्राप्तदीर्घापराधः क्लेशाम्भोधिं कथमहमृते त्वत्प्रसादात् तरेयम् ॥११

The Vedanta Kesari

O Lord wearing the crescent moon on Your forehead and worshipped by the whole world! Transgressing Your commands, giving up all good conduct, I am now going about shamelessly like an animal. Having thus committed so many kinds of transgressions arising from this mundane existence, how can I cross over this ocean of sorrow but for Your grace.

Sloka - 12 क्षाम्यस्येव त्वमिह करुणासागरः कृत्स्नमागः संसारोत्थं गिरिश सभयप्रार्थनादैन्यमात्रात् । ‌ यद्यप्येवं प्रतिकलमहं व्यक्तमागस्सहस्रं कुर्वन् मूकः कथमिव तथा निस्त्रपः प्रार्थयेयम् ॥१२

O Lord Girisha, ocean of compassion, you will certainly forgive all the sins which have arisen due to this transmigratory state if one merely prays for forgiveness in fear. Even though this is so, still, clearly committing thousands of sins every moment and so being like one become dumb (by shame), how can I pray shamelessly!

Sloka - 13 सर्वं क्षेप्तुं प्रभवति जनः संसृतिप्राप्तमाग श्चेतः श्वासप्रशमसमये त्वत्पदाब्जे निधाय । ‌ तस्मिन् काले यदि मम मनो नाथ दोषत्रयार्तं प्रज्ञाहीनं पुरहर भवेत् तत्कथं मे घटेत ॥१३

One can become free from all sins incurred during worldly life if one fixes his mind on Your lotus feet at the moment of death. If, at that time my mind is afflicted by the three evils (adhyatmika, adhibhautika and adhidaivika—those arising from one’s own body, those arising from surroundings and those arising from acts of God like earthquake, flood, etc.) and becomes devoid of consciousness, O Destroyer of the three cities (or destroyer of the gross, subtle and causal bodies by conferring liberation), how will that (fixing my mind on Your lotus feet) be possible for me? Translated by Sri. S.N. Sastri.

Yugavani

What is the meaning of jnanayoga? It is the path by which a man can realize the true nature of his own Self; it is the awareness that Brahman alone is his true nature.

The jnani discriminates, saying, ‘Not this, not this’. He discriminates, saying, ‘Brahman is real and the universe illusory.’ He discriminates between the Real and the unreal. As he comes to the end of discrimination, he goes into samadhi and attains the Knowledge of Brahman.

The Pure Atman is unattached, and one cannot see It. If salt is mixed with water, one cannot see the salt with the eyes. That which is the Pure Atman is the Great Cause, the Cause of the cause. The gross, the subtle, the causal, and the Great Cause. The five elements are gross. Mind, buddhi, and ego are subtle. Prakriti, the Primal Energy, is the cause of all these. Brahman, Pure Atman, is the Cause of the cause. This Pure Atman alone is our real nature. What is jnana? It is to know one’s own Self and keep the mind in It. It is to know the Pure Atman. Many people talk of Brahmajnana, but their minds are always preoccupied with lower things: house, buildings, money, name, and sense pleasures. Tattvajnana. The word really means ‘knowledge of Self’. The word ‘Tat’ means the Supreme Self, and the word ‘tvam’, the embodied soul. One attains Supreme Knowledge, Tattvajnana, by realizing the identity of the embodied soul and the Supreme Self.

Jnana is the characteristic of Siva, and bhakti of Vishnu. One who partakes of Siva’s nature becomes a jnani, and one who partakes of Vishnu’s nature becomes a bhakta. A man cannot preserve his body after attaining Brahmajnana. The body drops off in twenty-one days.

But some people live in the world even after attaining jnana. They see both what is inside and what is outside the room. The light of God illumines the world. Therefore, with that light they can discriminate between good and bad, permanent and impermanent. The ignorant, who lead a worldly life without knowing God, are like people living in a house with mud walls. — Sri Ramakrishna

April 2020

es, one may reach Him by following the path of discrimination too: that is called Jnanayoga. The rishis followed the path of jnana. Therefore, they sought to realize Brahman, the Indivisible Existence-Knowledge-Bliss Absolute.

9 The Vedanta Kesari

PA G E S P O N S O R : S R I S U B R A M A N I A N N . , C H E N N A I

Jnana

Guest Editorial

April 2020

A Spiritual Response to the Virus

The Vedanta Kesari

SWAMI TYAGANANDA

he coronavirus is making headlines. Every day. In every part of the world. Everything else has receded into the background. No longer is the virus confined to one province of a country in one corner of the world. It is coming closer by the day, by the hour perhaps, and everyone’s worried. In the absence of any medication (so far) that can prevent infection or cure it, our only choice at present is to not allow the virus to enter the body. Which means, rigorously following commonsense methods such as frequently and carefully washing the hands with soap and minimizing contact with exposed surfaces in public places. Should the virus find a way nevertheless to infect us, we should isolate ourselves immediately so as not to become agents of spreading it further. Is there anything more that can be done? Those amongst us who take spiritual life seriously may want to ask themselves: besides the obvious and essential response to the threat of infection, is there also a spiritual response? What are the kind of thoughts a Vedanta student may have in preparation for a likely face-off with the virus—and what can a person do in addition to the necessary precautions already in place? Do not panic The more vulnerable we feel, the more anxious we get. There is evidence that anxiety can dramatically weaken the immune system, making us even more vulnerable to the virus. To get out of the vicious loop, we need to deal

positively with our anxiety. A verse from the Pancadashi (7.168) is a helpful reminder of what is obvious but often forgotten:

यदभावि न तद्भावि भावि चेन्न तदन्यथा । ‌ इति चिन्ताविषघ्नोऽयं बोधो भ्रमनिवर्तक: ॥

“‘What will not happen will not happen. What will happen will happen’—this knowledge destroys the poison of anxiety and removes all delusion.” This is not fatalism. Nor does this mean that we do nothing, that we merely sit idle and let things take their own course. Far from it. What it does mean is that after doing the best we can to respond appropriately to any situation, we recognize that, when all is said and done, what is to be will be, what is not to be won’t be. There is nothing any of us can do more than our best at any given time. Our ‘best’ is not a fixed quantity. It can, and generally does, change with time. To do our very best and, having done that, to step aside and stop worrying—this approach helps us to focus our time, skill and energy fully on the task in hand, instead of wasting them through anxiety and, in the process, weakening ourselves.

Practice being alone One of the inevitable measures we have to take if we are infected—or if we suspect that we are infected—is to isolate ourselves, so as not to spread the infection. That means going into solitude. If we are not accustomed to solitude, then the quarantine-experience will be tough to endure. Now is a good time, therefore, to practice being alone every day at least for a few minutes.

The author is the Minister-in-charge of Ramakrishna Vedanta Society, Boston, USA, and a former editor of The Vedanta Kesari. tyagananda@gmail.com

The practices such as prayer, worship, meditation, and scriptural study give us an opportunity to being comfortable in solitude. For perfection in these practices, we need to be alone with God, no matter in what way or form we visualize the divine. Those who have a daily spiritual practice are generally better prepared for solitude, voluntary or enforced. Contemplate the possibility of death

We generally recognize the value of planning for the future, although none of us knows what the future has in store for us. While we plan for things that may or may not happen, how many of us have a plan for death, the one thing that is absolutely certain? The only thing unknown about our death are the time and the cause. None of us wants to die soon, but having a plan doesn’t hurt. The fatality rate of the coronavirus seems relatively low, but that doesn’t negate the possibility of me being one of the few who does get infected and succumbs to it. Even as we hope for the best, it makes perfect sense to prepare for the worst.

April 2020

One way of practicing solitude is to stay away from television, the internet and the phone at least for a few minutes every day, and spend the time alone in our own company. If we get bored in the process, we’ll at least know how boring we are. If we cannot stand our own company, what right do we have to inflict it on others?

A neurotic obsession with death is a form of illness. It is debilitating and may need clinical intervention. But a positive approach to the phenomenon of death is not only healthy and strengthening but also spiritually beneficial. This may be a good time to start thinking about death—what it means to me and how I would like to face it. Spiritual texts and teachers provide much needed guidance in this matter. Swami Vivekananda encouraged his students to think of death always. His glowing words come to mind: Look here—we shall all die [sooner or later]. Bear this in mind always, and then the spirit within will wake up. Then only, meanness will vanish from you, practicality in work will come, you will get new vigor in mind and body, and those who come in contact with you will also feel that they have really got something uplifting from you. In the beginning, this practice of thinking of death won’t be fun. Swamiji knew that: At first, the heart will break down, and despondency and gloomy thoughts will occupy your mind. But persist, let days pass like that— and then? Then you will see that new strength has come into the heart, that the constant thought of death is giving you a new life and is making you more and more thoughtful by bringing every moment before your mind’s eye the truth of the saying, ‘Vanity of vanities, all is vanity!’ Wait! Let days, months, and years pass, and you will feel that the spirit within is waking up with the strength of a lion, that the little power within has transformed itself into a mighty power. Think of death always, and you will realize the truth of every word I say. (CW, 5. 329–30) None of this means that I am going to die in the present crisis. What it does mean is that, should such a possibility arise in my case, I am not taken unawares or find myself unprepared. It is easier to face a foe if we have done our homework. Perhaps, death may not be our ‘foe’ at all. But how would we know if we have always avoided thinking about it? Socrates’s

11 The Vedanta Kesari

PA G E S P O N S O R : S M T. B R A G A D A S . , C H E N N A I

Being alone is different from being lonely. To be lonely is terrible and a lot of people suffer from loneliness even when they are surrounded by people. But recognizing one’s aloneness leads to a state of supreme peace and clarity. This sounds paradoxical, but the more we realize our aloneness, the better we are able to relate to everyone and everything around us. Our relationships improve and our work becomes more meaningful. Every one of us comes to this world alone and we depart alone. A habit of daily, even if brief, forays into solitude helps us to live with sanity in the everincreasing frenzy of the world.

words at his trial come to mind: “But now the time has come to go away. I go to die, and you to live; but which of us goes to the better lot, is known to none but God.”

April 2020

These, then, are three among the many things a spiritual seeker can do in the present crisis: do not panic, get used to solitude, and think of death in a healthy way. There is no doubt that these practices will help in keeping anxiety at bay, preparing for isolation if I need to be quarantined, and—should it really come to that—meeting the end with full awareness and a heart filled with joy and peace.

The Vedanta Kesari

Oddly enough, these are the very same things a spiritual seeker should do even when there is no crisis of the kind we have now. The problems

related to aging, sickness and death never really go away, like the problems of stress, worry and fear. The more we practice being free from anxiety, of relishing moments of aloneness, and of seeing death not as an end but a continuation of our existence in another form, the more we shall discover that we are all interconnected and that death doesn’t mean the end.

We are at our best when we are challenged. The present coronavirus crisis is a challenge to the ingenuity and strength inherent in human beings. We can face this challenge with wisdom, wit and farsightedness. If we do it well, we also make ourselves stronger to face even greater challenges ahead. They will surely come and we should be prepared.

In May 1898 Calcutta (now Kolkata) was reeling under plague. Terror-stricken people were fleeing from the city and when local populace rebelled against the British government’s plague regulations, troops were called to quell riots. Swami Vivekananda who was recovering his health in Darjeeling, rushed back to Calcutta and initiated steps to begin plague relief work. He also drafted a Plague Manifesto. Selections from that manifesto are presented here: THE PLAGUE MANIFESTO Om Salutations to Bhagavan Shri Ramakrishna

Brothers of Calcutta! We feel happy when you are happy, and we suffer when you suffer. Therefore, during these days of extreme adversity, we are striving and ceaselessly praying for your welfare and an easy way to save you from disease and the fear of an epidemic. We humbly pray to you — please do not panic due to unfounded fear. Depend upon God and calmly try to find the best means to solve the problem. Otherwise, join hands with those who are doing that very thing. Come, let us give up this false fear and, having faith in the infinite compassion of God, gird our loins and enter the field of action. Let us live pure and clean lives. Disease, fear of an epidemic, etc., will vanish into thin air by His grace. Always keep the house and its premises, the rooms, clothes, bed, drain, etc., clean. Do not eat stale, spoiled food; take fresh and nutritious food instead. A weak body is more susceptible to disease. Always keep the mind cheerful. Everyone will die once. Cowards suffer the pangs of death again and again, solely due to the fear in their own minds. Fear never leaves those who earn their livelihoods by unethical means or who cause harm to others. Therefore, at this time when we face the great fear of death, desist from all such behaviour. During the period of epidemic, abstain from anger and from lust — even if you are householders. Do not pay any heed to rumours. In order to remove the fear of the epidemic, you should sing Nama Sankirtanam every evening and in every locality. —Swami Vivekananda, CW. 9: 330

Reminiscences

Reminiscences of Sargachhi SWAMI SUHITANANDA

Swami Premeshananda (1884 – 1967) was a disciple of Holy Mother Sri Sarada Devi. For over two decades he lived at Ramakrishna Mission Ashrama, Sargachhi, West Bengal. Under his inspiration countless people led a life of spirituality and service, and many young men and women entered into monastic life. His conversations – translated from Bengali and presented below – were noted by his attendant who is now Srimat Swami Suhitananda, one of the Vice-Presidents of the Ramakrishna Order.

Maharaj: It won’t do to just say ‘I will work unselfishly’. First find out why you want to work unselfishly. You should expect to receive at least something. It can be experiencing an attraction towards God, or realising your relationship with God, or understanding your relationship with the bodymind-intellect complex. Question: What is sleep?

Maharaj: Do you know what happens when we sleep? The annamaya kosha, or physical sheath, and the pranamaya kosha, or vital sheath, remain as they are. But the udana vayu, the vital energy, which moves upwards, raises the manomaya kosha, or mind, and puts it into the vijnanamaya kosha, the intellect. As a result, the sense organs are unable to function.*

As I am sitting here, my intellect is moving in front of me; and two things emerge from it * These are the Pancha Koshas or five sheaths of human personality as described in the Taittiriya Upanishad: Annamaya (Physical), Pranamaya (Energy), Manomaya (Mental), Vijnanamaya (Intellectual) and Anandamaya (Blissful) dimensions.

– the vital force and the mind. The vital force builds up the body; and the mind carries its tidings to the intellect. The intellect checks its old records and decides what is to be accepted and what is to be rejected. This is a mechanical process. But to understand this, you must sit as steady as a log – you need “nerves of steel and muscles of iron”. That is why it was the kshatriyas (the warrior class) who pursued this Brahmavidya, or knowledge of the Absolute. If parents lead a regulated life, maintain the routine of meditation and japa, and eat nutritious food, why shouldn’t their children attain Brahmavidya? Their children will be born as great tapasvins, ascetics. Question: What is the difference between the heart and the intellect?

Maharaj: When we say ‘heart’, it does not mean the physical heart. It means the intellect only. 28.11.60

Maharaj: Through his congregational singing and dancing in front of the Lord’s chariot, Sri Chaitanya Mahaprabhu sent devotees into raptures of divine bliss. He was quite tall. And on top of that, he was supremely

April 2020

27.11.60

13 The Vedanta Kesari

PA G E S P O N S O R : S R I . R . C H I N T H A I A H , H Y D E R A B A D

(Continued from previous issue. . .)

April 2020

handsome. Just looking at him, people could not help but love him. The Vaishnavas sing a song: ‘How can young women remain chaste? There is so much beauty in every limb of Krishna that the eyes cannot have enough of it.’ Preadolescent children, whose sexual instincts have not yet awakened and who lack the restlessness of childhood, look exquisitely beautiful. That is why kishori bhajana, the sadhana of imitating platonic love between a boy and a girl, is so much in vogue among the Vaishnavas

The Vedanta Kesari

W h y d o n’ t y o u r e f l e c t o n S r i Ramakrishna? People are generally fond of beautiful forms. Sri Ramakrishna’s hair, his smiling eyes, his face, his neck, the shoulder bones, his chest, hands, and feet are most beautiful. Looking at them, you will not know how time has passed away. Question: If I devote myself to work solely out of compassion for those who are suffering, will it be harmful for me?

Maharaj: When you are face to face with a miserable person, serve him to the best of your ability. Then reflect on the fact that there has always been such misery. In the Satya, Treta, and Dvapara yugas, and even now, many people suffer such misery all over the world. That is to say, you must discriminate and analyse so that the thought of misery does not disturb your mind or distract you from the contemplation of God. Steadiness of mind matures through work. If the mind remains steady even amidst the push and pull of work, then know that you are proceeding on the right path. You can get things done by forcing and browbeating the workers; but the results will not last long and the principles of sannyasa will be lost. But if you gently coax them to work, the effect becomes lasting, although the work may get a little delayed. All this is to ensure that a sannyasi will not have any such thoughts which

can hamper his meditation. Don’t you see that in every verse the Gita tells us to bring the mind back from external activities, remain still like a log and direct the mind inwards?

Bereft of meditation, a sannyasi’s life becomes miserable, difficult, and frustrated. He will certainly be tossed around by various forces and problems. Take it this way: you are trying to connect yourself to God in every way. You are discriminating and reasoning to know your true identity; you are trying to unite with God through devotion; and you are constantly practicing yoga. Therefore, I say that if you want to be a sannyasi, you must first practise tranquility. Question: So whatever the circumstances may be, we should not allow them to disturb our peace of mind. Is that what you mean?

Maharaj: No, not peace of mind, but steadiness. There are some aspirants who simply sit quiet and will not be disturbed into action even if the whole world burns. It is enough for them if their self-interests are fulfilled. This state is disastrous. It gives rise to tamoguna or indolence. By persistent practice of remaining steady under all conditions, both favourable and unfavourable, you will finally be established in the state of steadiness [as a stitha-prajna, a man of steady wisdom].

To remain constantly steady, you need a subtle intellect and sharp discriminative power. You should know your true nature. Each person is a machine working like the game of three sticks (i.e., the play of the three gunas: sattva, rajas and tamas). Behind these stands Chit or Consciousness प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः, “Actions are done by the gunas of Prakriti….” Gita 3:27). Unless you know this truth you cannot remain unperturbed. It is Lord Hari Himself who is hidden inside everyone. Like a boy at play, He has assumed these forms (Continued on page 24...)

Cover Story

Japa Yoga: Repetition and Reflection on the Holy Name

Meaning apa means repetition. Japa yoga is a spiritual discipline in which yoga or union between the microcosmic self and the macrocosmic Self is sought by constant repetition of a mystic syllable, sound, sacred text, formulaic prayer, or some divine name. Japa is a prelude to divine remembrance (smarana) that helps one to cognize the subjective self. It can be chanted loudly (vaikhari), whispered (upanshu), hummed (bhramari), or internalized mentally (manasa).

The Tantrasara of Abhinavagupta defines japa as aksharavrittih – repetition of letters. Both the Bhagavadgita (10:25) and the Manu Smriti (II:85-86) liken japa to yajna, a sacrifice mentioned in the Vedas for man’s spiritual evolution. Both proclaim that japa is superior to ritualistic sacrifices. Pouring the oblations of japa into the fire of the inner spirit involve knowledge (jnana), action (karma) and devotion (bhakti). Hence, japa is called the inner sensibility (antarabhava) of the three major yogas – path of knowledge, path of action

and path of devotion. Japa is an essential ingredient of tapasya, asceticism or austerity in pursuit of god realization. It is also a part of formal worship along with fire-offering (homa), meditation (dhyana), and other religious rites. Typology

Japa has been variously classified in the Hindu tradition. Nitya japa is a part of daily duty. Naimittika japa is an occasional obligation on special or sacred occasions. Kamya japa is a means to attain desired results. Prayshchitta japa is an expiatory rite. Achala japa is performed at fixed time and place unlike the chala japa, which has no such restriction. Pradakshina japa is repetition of the holy name while circumambulating a shivalinga or a sacred tree like pipal, vata, or bilva among others. Akhanda japa is undertaken without break for a specified period of time. Likhita japa is the writing of an incantation or a gurumantra in a personal notebook many times at a stretch, for weeks or months, while observing silence (mauna). Balivaishavadeva japa is

The author is a distinguished writer based in Jalandhar City. His book, Hinduism: The Faith Eternal is published by Advaita Ashrama, Kolkata. infinityami50@gmail.com

April 2020

Japa is one of the easiest spiritual practices. Holy Mother Sri Sarada Devi has said ‘japat siddhi’ which means that spiritual fulfillment can be achieved by japa. A brief but comprehensive understanding of japa is presented in this article.

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PA G E S P O N S O R : S R I G . V E N K ATA R A O, H Y D E R A B A D

DR SATISH K KAPOOR

April 2020

feeding the fish, insects or dumb creatures, uttering Rama-Rama or some other holy name at same time.

The Vedanta Kesari

In terms of spiritual quality (guna), japa is of three types. When the seeker tries to establish affinity with divinity, without the least thought of deriving any material gain, it is sattvic japa; when he tries to please higher powers for the fulfillment of some desire, it is rajasic; and when he intends to harm others through obnoxious rites, it is tamasic japa. Progressing steadily on the sattvic path, japa is absorbed by the inner self, resulting in its spontaneous reverberation in the subconscious mind, day and night. This is ajapa-japa, the apogee of all types of japa. It leads to samadhi. Practicing Japa

Padme Hum’, ‘Om Namo Bhagavate Vasudevaya’, ‘Soham’, ‘Rama’, ‘Vitthala’, ‘Rama-Krishna-Hari’, ‘Namah Shivaya’, ‘Achyuta, Anant, Govinda’‘ Satnam Vaheguru’, etc. have become so common that people utter them without knowing their pronunciation, appropriateness, or esoteric aspects. Japa can be done with or without a rosary. The purpose of a rosary is to keep track of the number of times holy words or syllables are chanted.

Japa should be done according to the prescribed method. For example, in the Gaudiya Vaishnava tradition, the pancha-tattva mantra is recited before beginning japa-meditation — the chanting of the Hare Krishna Mantra – Hare Krishna, Hare Krishna, Krishna Krishna Hare Hare, Hare Rama Hare Rama, Rama Rama Hare Hare.

Japa can be practiced individually or as a part of community worship, as in case of Namasankirtana. Nama is the svarupa of the lord and sankirtana is the means to invoke him by singing his glory and attributes in a congregation. Music makes japa more efficacious by elevating the mind and the soul without much effort. In Padma Purana, the Lord says: “I reside not in Vaikuntha, nor in the heart of yogis; I reside where My devotees do sankirtana.”

Patanjali suggests in the Yoga Sutra (I:2829) that japa should be accompanied by proper deliberation on the meaning of words or syllables that are repeated. The Vaikhansa school of Vaishnavism (known after Vikhana) suggests that repetition of the Gayatri mantra should be followed by chanting the mantras of Lord Vishnu and finally by mahamantras of eight or twelve syllables with the mind focused on the Lord.

Although initiation or guidance by a guru helps one to understand the dynamics of namajapa, many people practice japa without formal consecration. Some holy names, words or mantras like, ‘Om’, ‘Hari Om Tat Sat’, ‘Om Mani

Each holy word used for japa carries a specific type of cosmic force. If a japa-mantra does not harmonize with the characteristics of one’s chosen deity (ishta devata), it is likely to create spiritual schizophrenia due to dissonant

While practicing japa individually, one should sit in a quiet environment at a fixed time and place, facing the east or the north. But japa can also be done during free time at home or in office and even while performing the chores of life. “Remember, while standing, sitting, and sleeping, sing Hari Hari (name of god) even when on the way”, says Sri Guru Granth Sahib (Asa: M5).

Sri Ramakrishna advised that japa should be done with single-minded devotion in solitude: “Suppose there is a piece of timber sunk in the water of the Ganges and fastened with a chain to the bank. You proceed link by link, holding to the chain and you dive into the water and follow the chain. Finally, you are able to reach the timber. In the same way, by repeating God’s name you become absorbed in Him and finally realize Him.”

Japa is glorified because it helps the mind to attain singleness of intent and sustain divine thoughts. Japa is laced with three powers –the vibratory power of incantation (mantra shakti), the power of the deity being invoked (devata shakti) and the will of the sadhaka to attain ultimate spiritual objective (sadhana shakti).

Japa is a spiritual method in its own right. The Japaka Upakhyana in Shanti Parva of the Mahabharata, delineates the efficacy of japa, specially of Gayatri mantra, also called Savitri mantra, because it is addressed to the sun. Not surprisingly, Lord Krishna proclaims in the Bhagavadgita “Of sacrifices, I am the japa.” The practice of reciting the dhikr (zikr) to glorify god in Islam, of spinning the prayerwheel (Mani-wheel ) in Buddhism, or of repeating the Jesus’ prayer in Eastern Orthodox Church, comes somewhat close to the concept of japa. Japji, the morning prayer of the Sikhs is a veritable call to the repetition of and deliberation on the Lord’s name in ambrosial hours. Jaap Sahib of the 10th Sikh Master, Guru Gobind Singh, is also recited by the devout Sikhs in praise of One god. Om (AUM), the mystic syllable, is used for japa in Hindu, Buddhist, Jaina, and Sikh traditions, sometimes as a prefix to mantras or sacred words. It is the Word of God, the sound of the Absolute which manifests existence. The letters ‘A’ ‘U’ ‘M’ represent creation, preservation and dissolution respectively. ‘A’ represents the physical plane, ‘U’ represents the

Delving on the significance of japa, Guru Nanak Dev says in Japji (pauri 32): “If there be a hundred thousand tongues in place of one, and each of these hundred thousand be turned into twenty hundred thousand, then the One Name of the Lord should be uttered with every tongue in a cycle each of hundred thousand times.”

It may be argued that the mechanical repetition of words cannot raise consciousness to an optimum level. But words have power and form, more so, if they have been sanctified. Japa, performed with earnestness and apperception, changes the chemistry of the mind, making it tranquil and transparent, and catapults it towards spirituality.

Japa is the easiest way to spiritual unfoldment. A Puranic story goes that Devarishi Narada was teaching a nomadic hunter about the efficacy of the japa of Rama-nama. As the hunter could not remember the word Rama, Narada pointed to a dead tree, asking him to repeat the word mara (meaning dead) which the hunter knew by heart, and which in reverse order, became Rama. In course of time, the hunter attained supreme realization. The place where japa is practiced becomes holy due to the spiritual vibrations it generates. By repetition, a perennial wave of godly thoughts is built up in the atmosphere. As a result, the restless mind is tamed and senses cease to flow out, preparing the ground for deep concentration. Japa awakens the static life-force within. Sometimes, japa bestows mystical powers that are beyond the comprehension of mortals. Japa dilutes passion, fear, sorrow and negative thoughts, strengthens the will, purifies the astral body (linga sharira), and leads to the direct vision of god or one’s personal deity.

April 2020

PA G E S P O N S O R : D R . J A N A K I M A H A D E VA N , C H E N N A I

Efficacy of Japa

mental and astral planes and ‘M’ represents the deep sleep and the waking states.

17 The Vedanta Kesari

vibrations, when repeated. Obviously, one cannot have a vision (darshana) of Kali by repeating the name of Rama; or that of Krishna by chanting the glory of Shiva, even though all represent different aspects of the Supreme Reality.

Article

Sri Ramakrishnavedantadarshanasya Catussutri

श्रीरामकृष्णवेदान्तदर्शनस्य चतुस्सूत्री SWAMI HARSHANANDA

April 2020

This article presents an interpretation of the first four aphorisms of the Brahmasutras according to the philosophy of Sri Ramakrishna.

The Vedanta Kesari

प्रस्तावना भगवान् श्रीरामकृष्णपरमहंसदेवः गयाक्षेत्रदेवतायाः गदाधरमहाविष्णो: अवतार एव इति तद्भक्तलोके सुप्रसिद्धः। ‘यदा यदा हि धर्मस्य ग्लानिर्भवति भारत। अभ्युत्थानमधर्मस्य तदाऽऽत्मानं सृजाम्यहम्॥’ (गीता ४.२) इति स्वेनैव कृतप्रतिज्ञाऽनुसारेण सः सनातन हिन्दूधर्मस्य रक्षणार्थमुद्धारार्थं च ऊनविंशतितमे क्रिस्ताब्दशतमाने वङ्गदेशे अवततार। कठिनतपोद्वारा परमेश्वरं जगन्मातृकालिकारूपेण साक्षात्कृत्य तेन प्राप्ताम् आध्यात्मिकसम्पत्तिं जगति विचकार। विवेकानन्दादिसच्छिष्यद्वारा मठमेकं निर्माय स्वोपदेशसम्प्रदायं प्रवर्तयामास। एष उपदेशसम्प्रदाय एव श्रीरामकृष्ण-वेदान्तदर्शनम्। विविधवेदान्त दर्शनानि बादरायण महर्षिकृतब्रह्मसूत्रग्रन्थमेव अधिकृत्य प्रवृत्तानि। अथ च चतुस्सूत्रीति प्रसिद्धस्य प्रथमसूत्रचतुष्टयस्य व्याख्यानमेव आदर्तव्यमिति सर्ववेदान्तिभिरङ्गीकृतत्वात् इहापि श्रीरामकृष्ण वेदान्तदर्शनस्य दृढीकरणाय चतुस्सूत्रीव्याख्या आरभ्यते॥ Introduction Bhagavan Sri Ramakrishna Paramahamsadeva is well-known among his devotees as the incarnation of Gadadhara Mahavishnu, the presiding deity of the pilgrim centre Gaya. As promised by himself – “Whenever dharma declines and adharma raises its head, O Bharata (Arjuna), I incarnate myself” (Gita, 4:7), he

incarnated in Bengal, in the nineteenth century of the Christian era, to protect and rejuvenate the ancient religion of Hinduism. He realised God in the form of Kali, the Mother of the Universe, after superhuman austerities and then distributed the spiritual wealth he got from that to the world at large. Through his disciples like Swami Vivekananda he established a monastic Order to continue the tradition of his message. The doctrines of this spiritual tradition are what we call ‘Sri Ramakrishna Vedanta Darshana’ (Sri Ramakrishna Vedanta Philosophy). Different Vedanta philosophies had originated mainly based on the Brahmasutras of Badarayana only. Since it has been accepted by all the Vedantins that the commentary on the first four sutras only, well-known as the Catussutri, is worthy of consideration, here too, in order to establish the Vedanta Philosophy of Sri Ramakrishna firmly, the commentary on the Catussutri has been taken up.

तत्र आदिमं सूत्रम् अथातो ब्रह्मजिज्ञासा।।१।। कर्तव्येति शेषः। अथशब्द आरम्भार्थो मङ्गलार्थश्च। अथशब्दे अकारश्च थकारश्चेति द्वौ अक्षरौ स्तः। अकार: सर्ववर्णानां

The author, a senior sannyasi of the Ramakrishna Order and head of Sri Ramakrishna Math, Bengaluru, has authored a number of books including the three-volume A Concise Encyclopaedia of Hinduism and Nama Ramayana Mahima bengaluru@rkmm.org

In that work, the first sutra is:

1) “Now, therefore, enquiry into Brahman.....”

“should be undertaken” is the rest (of the sentence).

PA G E S P O N S O R : A D E V O T E E , C H E N N A I

Here the word atha conveys two meanings: ‘beginning’ and ‘auspiciousness’. This word contains two letters: a (अ) and tha (थ).

A (अ) is the very first letter of the Sanskrit alphabet and means Vishnu. The letter tha (थ) gives protection like a mountain (c.f. Ekaksharakanda of Raghava). Therefore, the word atha signifies auspiciousness and starting of the text.

यतः ब्रह्मसाक्षात्कारद्वारा मोक्ष एव मानव जीवनस्य चरमलक्ष्यम्, यतश्च साधनावस्थायां तद् बौद्धिकज्ञानमपि अपेक्षते अत: ब्रह्मविषयेऽपि जिज्ञासा कर्तव्या।

Since the ultimate goal of human life is to attain liberation through the realisation of Brahman and since even during the period of spiritual practice that realisation needs the help of intellectual knowledge (of Brahman), the enquiry into the nature of Brahman ought to be undertaken.

ज्ञातुमिच्छा जिज्ञासा। ब्रह्म ज्ञातुमिच्छा ब्रह्मजिज्ञासा। यदा इच्छा तीव्रा भवति तदा ज्ञानमपि शीघ्रं प्राप्यते। अतः ब्रह्म ज्ञातुं, तद्द्वारा मेक्षमवाप्तुं तीव्रेच्छा कर्तव्या इति भावः॥

Jijnasa means ‘the desire to know’. The desire to know Brahman is brahma-jijnasa. When the desire to know becomes intense, then knowledge too is gained quickly. Hence to know Brahman and to attain liberation through that, intense desire is to be cultivated.

द्वितीयं सूत्रम् जिज्ञास्यब्रह्मणः लक्षणं किमिति प्राप्ते ‌ ब्रूते–जन्माद्यस्य यतः ॥२॥ अस्य व्यक्ताव्यक्तजगत: जन्मादि जन्मप्रभृति

लयपर्यन्तं कार्यं यतः यस्माद् वस्तुनः भवति तदेव

Second Sutra To the question “What is the nature of Brahman to be enquired into?” (he) answers: 2) “(Brahman is that Reality) from which, beginning with creation (to dissolution of) this (world) (takes place)”

That is verily Brahman, the object from which the birth, or starting with birth, up to dissolution, of this manifest and unmanifest world takes place.

अस्मिन् जगति वर्तमानं सर्वं वस्तु उच्छिष्टम्‌भवद् आस्ते यतः जिह्वायुक्तवाचा निरूपितत्वात्। ब्रह्म तु सदा मनोवाचामगोचरत्वात् एकैकमनुच्छिष्टमस्ति। तथाऽपि मोक्षेच्छुसाधकानामनुग्रहाय यथा कथञ्चित् तद् वर्णयितुं प्रयतितव्यम् ; रेखागणितशास्त्रे यथा तथा। तत्र पत्रादौ आदर्शबिन्दुरेखादीनां लेखनमशक्यमपि स्थूलकलमद्वारा लिखितुं शक्यम्। तच्छास्त्रमादृत्य गृहमन्दिरप्रासादादीनां निर्माणं सुखेन निवर्त्यते। एवमेव इहापि मुमुक्षूणां साधनसौकर्याय तद्विषयकं सर्वं ज्ञानं दातव्यम्।

All the objects of this world have been defiled being uttered through the mouth while explaining them. However, Brahman alone is undefiled since it has not been comprehended by the mind and speech. Still, for the benefit of the aspirants seeking liberation, we have to make an attempt to explain that Brahman somehow or the other, just as in the science of geometry. There, though it is not possible to represent an ideal point or a straight line etc., it is possible to represent them through a big pen.

And based on this science, houses, temples, palaces etc., are being built with ease. In the same way, here also all the facts related to that subject are to be provided for the benefit of the spiritual aspirants.

अथ च अस्य एकमेवाद्वितीयं निर्विशेष चिन्मात्रस्वरूपं यत् तत् प्रथमा स्थितिः। मायाशबलितं सर्वज्ञत्व-सर्वशक्तत्वादि-निखिल कल्याणगुणगणानाम् एकमात्रम् आश्रयः इति यः सः द्वितीया स्थितिः। एतस्मादेव कारणात् द्वे अपि अतीत्य वर्तत इति सा अनिर्वचनीया तृतीया स्थितिः।

April 2020

First Sutra

ब्रह्म।

19 The Vedanta Kesari

प्रारम्भको विष्णुश्च। थकारस्तु पर्वतवत् रक्षणं ददाति (राघवस्य एकाक्षरकाण्डः)। अत एव अथशब्दः मङ्गलार्थ ग्रन्थस्य प्रारम्भं च सूचयति।

Reality is undifferentiated pure consciousness, and it is one only without any second. The second state of this one and the same Reality associated with Maya, is characterised by omniscience and omnipotence, and is the repository of multitudes of all noble qualities. Because of this very reason, that which is indefinable and beyond these two states is the third state of this Reality.

April 2020

निर्गुणं ब्रह्म यथा नित्यसत्यं तथा तस्मादुद्भूत चिदचिद्विशिष्टजगदपि लीलासत्यमिति अङ्गीकर्तव्यम् एकस्माद्बीजादेव उद्भूत-त्वचशस्यादिवत्।

The Vedanta Kesari

As impersonal Brahman is the eternal Reality, so also this world of the sentient and the insentient that has emerged out of that (Reality) should necessarily be considered as relatively real—just like the bark and fruits of a tree produced by one and the same seed.

यया परं ब्रह्म एतत् जगत् सृजति सा मायेति प्रख्याता। माया तु ब्रह्मणः अभिन्ना दाहिकाशक्तिः यथाऽग्नेः।

The (force) by which Parabrahman creates this world is well-known as maya. (This) maya is non-different from Brahman even as burning power of fire (is non-different from it).

माया च अविद्यामाया विद्यामायेति द्विविधा। कामकाञ्चचने एव अविद्यामाया, सा च जीवं बध्नाति। ज्ञान-भक्ति-वैराग्यरूपा विद्यामाया विमोक्षाय भवति। अहिमुखे स्थितः विष: सन्दष्टप्राणिनमेव यथा हन्ति, अहिं न उपहन्ति, तथैव माया जीवात्मानमुपहन्ति न तु ब्रह्म।

The very first state of this Ultimate Maya has two aspects: Vidyamaya and Avidyamaya. Lust and greed are themselves avidyamaya. Vidyamaya is of the nature of knowledge, devotion and detachment that help one to attain liberation. The poison within the mouth of the snake kills others bitten by it, but not the snake itself. Similarly maya harms the individual souls but not Brahman Itself.

तथाऽपि मायाशबलितं ब्रह्म जगति धर्मरक्षणाय तामवष्टभ्य अवतरति। अथवा तदेव ब्रह्म भक्तजनानां शीतलभक्तेः प्रभावात् सगुणः साकारः परमेश्वरो भवति हिम इव जलात् शैत्यात्। स एव निखिलजगदन्तर्यामी च। राम-

कृष्ण-शिव-विष्णु गाड्-अल्लेत्यादि-विविधनामभिर्निर्दिष्टं परं तत्त्वमपि स एव। स एव लक्ष्मी-दुर्गा-काली-सरस्वतीत्यादि देवीनामभिरपि निर्दिश्यते। Yet, Brahman associated with maya incarnates, taking hold of maya, to protect dharma in the world. Or the same Brahman (Impersonal God), for the sake of the devotees becomes a Personal God with forms, by the cooling effect of devotion even as water turns into ice because of intense cold. He Himself is immanent in the whole world; and again, He is the Transcendent Reality called variously as Rama, Krishna, Vishnu, God, Allah, etc. Again, it is He Himself who is indicated by the names of goddesses like Durga, Kali, Sarasvati and so on.

अथ जीवमीमांसा। जीवाश्चतुर्विधाः बद्धाः मुमुक्षवः मुक्ताः नित्यसिद्धाश्चेति। बद्धाः संसारसागरे सदा निमग्नाः। मुक्ताः संसारसागरात् उद्धृताः। नित्यसिद्धास्तु न कदापि निबद्धाः। अतः मुमुक्षव एव साधनपथे उद्युक्ताः।

Now an enquiry into the (nature of the) individual soul. Souls are of four kinds: the bound, the ones who are striving for liberation, the liberated, and the ever perfect. The bound souls are those always immersed in samsara sagara (the ocean of transmigratory existence). The liberated ones are those who have been delivered from samsara. The ever perfect ones are those who were never bound. So, those who are aspiring after liberation alone are treading the path of spiritual practices.

अस्मिन्कलियुगे जनाः अन्नगतप्राणाः; अर्थात् अतीवदेहतादात्म्यं गताः। अत एव ज्ञानमार्गे वा योगमार्गे वा अशक्ताः। नारदीयभक्तियोग एव तेषाम् अत्युत्तमसाधनापथः।

In this age of Kali, people’s lives are centred on food; i.e., they are intensely identified with the body. That is why they are not competent to follow either the path of knowledge or the path of yoga. For them, the best path is bhakti or devotion as propounded by Narada.

अस्मिन् योगे गुरूपदेशेन प्राप्तं नामसहितं भगवद्रूपोपासनमेव प्रशस्तमिति विहितम्। तस्मादेव भगवद्दर्शनं प्राप्यते तेनैव मुक्तिरपि सिध्यति।

PA G E S P O N S O R : A D E V O T E E , C H E N N A I

In these days, devotion coupled with knowledge and service to the poor, distressed, sick, ignorant etc., considering them as Narayana is also the unrivalled means of realisation of God, through the purification of mind. By knowing God by any means, all must attain liberation from the bonds of transmigration.

मुक्तपुरुष: विज्ञानी अन्तर्निहितब्रह्मानन्दो भूत्वा प्रारब्धकर्मान्तपर्यन्तं परमकृपया लोकसंग्रहार्थ स्वेच्छया कर्म करोति॥

The liberated one called as a Vijnani, enjoying the bliss of Brahman within himself, works by his own will with great compassion for the good of the world as long as his prarabdha karma lasts.

तृतीयं सूत्रम् शास्त्रयोनित्वात् ॥३॥ Third Sutra

3) ‘Because (the Sriramakrishnavedanta-darshana) is rooted in the sastras or scriptures (therefore it should be honoured).’

द्वितीयसूत्रे यद् एतस्य जगतः सृष्टिस्थितिप्रलय कारणं तदेव ब्रह्मेति निर्वचनं कृतम्। अथ च तदधिकृत्य समग्रश्रीरामकृष्ण-वेदान्तदर्शनं प्रपश्चितम्। किमेतद्दर्शनं शास्त्रसम्मतं उत शास्त्रविरुद्धम् इति संशये प्राप्ते शास्त्रयोनित्वादिति परिहरति।

In the second sutra it has been defined that, that which is the cause of creation, preservation and dissolution of this universe is itself Brahman. And again, on the basis of that

शास्त्रं योनिः समर्थनकारणं यत् तत् शास्त्रयोनि। यतः श्रीरामकृष्णवेदान्तदर्शनं शास्त्रसम्मतं अतः तद् आदरणीयमिति सूत्राभिप्रायः ।

That which has got the sastra or the scripture as the basic source or cause of proof, is sastrayoni; i.e., issued from the scripture. Since the Vedanta Philosophy of Sri Ramakrishna is in accordance with the scriptures, it is to be accepted with reverence. This is the import of this sutra.

‘शासनात् त्राणनाच्चैव शास्त्रमित्यभिधीयते’ इति ‌ हि शास्त्रस्य निर्वचनम्। अतः वेदादारभ्य वेदाविरुद्धसकलधर्मग्रन्थाः शास्त्रशब्देन परिगृहीतव्याः।

Sastra or scripture is defined as that which gives a command and protects (the person who obeys it). Hence, starting from the Vedas all the religious treatises that are not opposed to the Vedas have to be classed under the word sastra.

अत्रास्ति एको विशेषः । ब्रह्मसूत्रग्रन्थः बादरायण व्यासमहर्षिणा विरचितः इति सर्वैः ज्ञातमेव। तस्य व्याख्यानावसरे तेनैव कृत-महाभारत-पुराणादि सर्वग्रन्थेषु भवानि श्रुतिसम्मतानि यानि कानिचन वाक्यानि तानि सर्वाण्यपि स्वीकर्तव्यानि।

Here, there is one specialty. It is a wellknown fact that the work Brahmasutras was composed by the sage Badarayana Vyasa. While commenting on this treatise, we have to accept all the statements agreeing with the Vedas, contained in the works like the Mahabharata, the Puranas etc., written by Vyasa himself.

अधुना श्रीरामकृष्णवेदान्तदर्शनस्य एकैकमपि तत्त्वं शास्त्रसम्मतमिति दर्शयिष्यते। ब्रह्म निर्गुणं निराकारं च। ‘अशब्दमस्पर्श मरूपमव्ययं तथाऽरसं नित्यमगन्धवच्च यत्’ इति हि कठश्रुतिः (३.१५)। ‘यत्तदद्रेश्यमग्राह्यमगोत्रमवर्ण मचक्षुःश्रोत्रं’ ‘तदपाणिपादम्’, इति मुण्डकोपनिषदि (१.१.६)।

April 2020

ज्ञानमिश्रितभक्तिः, दीन-दरिद्र-रोगि-अज्ञादीनां नारायणदृष्ट्या सेवाऽपि अद्यतनकाले अनुत्तमोपाय: चित्तशुद्धिद्वारा भगवन्तं साक्षात्कर्तुम्। कथञ्चित् तं ज्ञात्वा भवबन्धनाद् विमुक्ता भवेयुः सर्वे जनाः।

sutra the entire Vedanta Philosophy of Sri Ramakrishna was described. Is this philosophy in accordance with the scriptures or is it opposed to it? Keeping this doubt (in mind) (this sutra) sastrayonitvat clears it.

21 The Vedanta Kesari

In this yoga or path of spiritual discipline, the best mode of sadhana that is prescribed is the repetition of the name of God imparted by the spiritual teacher, along with meditation on His form. Through this itself one would realise God and attain liberation.

Now it will be shown that every doctrine of Sri Ramakrishna Vedanta Philosophy fully agrees with the scriptures.

April 2020

Brahman is without any attributes and forms. “Brahman is soundless, intangible, formless, undecaying and likewise tasteless eternal and odourless” says the Kathopanishad (3.15). The Mundakopanishad says: “Brahman cannot be seen, cannot be grasped, has no root or attributes, no eyes, no ears, no hands or feet.” (1.1.6).

The Vedanta Kesari

तदेव सगुणं साकारं च। ‘य एषोऽन्तरादित्ये हिरण्मयः पुरुषः दृश्यते हिरण्यश्मश्रुः हिरण्यकेशः आप्रणखात् सर्व एव सुवर्णः’ इति छान्दोग्ये (१.६.६)। ‘एष आत्माऽपहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः सत्यकाम: सत्यसङ्कल्पः’ इति च (८.१.५)।

The same (Brahman) again, is with qualities and forms. In the Chandogyopanishad (we read), “The Golden Person who is seen in the sun, who has a golden beard and golden hair, who is golden to the very tips of his nails.” (1.6.6). (Again, the same work says), “This Self is free from sin, free from old-age, free from death, free from grief, free from hunger, free from thirst. His desires come true and his resolutions (too) come true.” (8.1.5).

ब्रह्म तु मायाशबलितम्। ‘ते ध्यानयोगानुगता अपश्यन् देवात्मशक्ति स्वगुणैर्निगूढाम्’ इति श्वेताश्वतरोपनिषदि (१.३)। ‘मायां तु प्रकृतिं विद्यात्, मायिनं तु महेश्वरम्’ इति च (४.१०) ।।

Brahman however, is tainted by maya. It is said in the Svetashvataropanishad (1.3), “They (the sages), absorbed in the yoga of meditation, discovered the (creative) power belonging to the Lord Himself and hidden in its own gunas.” (And again:) “Know then that prakriti is maya and the Great God is the possessor of that maya.” (4.10).

ब्रह्मैव जगत् सृजति। ‘सदेव सोम्येदमग्र आसीत् ....तदैक्षत बहु स्यां प्रजायेयेति’ इति छान्दोग्योपनिषदि (६.२.१.३)। ‘यतो वा इमानि

भूतानि जायन्ते। येन जातानि जीवन्ति। यत् प्रयन्त्यभिसंविशन्ति। तद्विजिज्ञासस्व। तद्ब्रह्मेति।’ इति तैत्तिरीयोपनिषदि (३.१)।

Brahman Itself creates the world. The Chandogyopanishad says, “In the beginning, my dear, this (universe) was Sat or Being alone. It thought, ‘May I become many! (May I) bring forth beings!’” (6.2.1, 3).

In the Taittiriyopanishad we find, “That from which these beings are born, That by which, when born, they live, That into which (at the time of dissolution) they enter, they merge—seek to know That. That is Brahman.” (3.1)

मायाशबलितं ब्रह्म जगति धर्मरक्षणाय तामवष्टभ्य अवतरति। ‘धर्मसंस्थापनार्थाय’ ‘प्रकृतिं स्वामवष्टभ्य’ ‘सम्भवाम्यात्ममायया’ इति भगवद्गीतासु (४.८; ६)।

Brahman associated with maya, taking hold of it, descends to the world, for the protection of dharma. The Bhagavadgita declares: “For the establishment of dharma,” “taking hold of my own prakriti,” “I incarnate through my maya” (4.8, 6).

ब्रह्म निखिलजगदन्तर्यामी। ‘तत् सृष्ट्वा तदेवानुप्राविशत्’ इति तैत्तिरीयके (२.६)। “एको देवः सर्वभूतेषु गूढः सर्वव्यापी सर्वभूतान्तरात्मा’ इति श्वेताश्वतरे (६.११)।

Brahman is the inner controller of the whole universe. The Taittiriyopanishad (declares), “Creating that (the world), He entered into that.” (2.6). The Svetashvatara (too says), “One God is hidden in all beings. He is all-pervading and the inner Self of all beings.” (6.11).

अथ भक्तियोगविषये। ‘भक्त्या त्वनन्यया शक्य अहमेवं विधोऽर्जुन। ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परन्तप’ इति गीतायाम् (११.५४)।

Now about Bhaktiyoga. The Gita says, “By single-minded devotion, I may, in this form, be known, O Arjuna, and seen in reality and also entered into.”

अपि च गुरुभक्तिप्रशंसनद्वारा गुरुणा कृतमन्त्र दीक्षाप्रदानान्यपि स्वीक्रियन्ते श्रुत्या; तद्यथाः—’यस्य देवे

मुक्तपुरुषः सदा आनन्दी भवति। ‘आनन्दवांश्च भवति यो हैवं भवति’ इति मैत्र्युपनिषदि ६.२३)।

PA G E S P O N S O R : S R I V I S H N U T. A . , C H E N N A I

The liberated soul always remains in bliss. The Maitri Upanishad says, “One who becomes so, verily becomes blissful!”

‘न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन। नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि’ ॥ इति भगवतैवोक्तत्वात् (गीता ३.२२) मुक्तपुरुषोऽपि लोकसंग्रहार्थं कर्म करोत्येव।

The liberated one also works for the good of the world, for, the Lord Himself has so declared, “O Arjuna! I have no duty in the three worlds, because I have nothing to gain which I want to gain. Yet, I continue to engage myself in action.” (Gita 3.22).

एवं यद्यत् श्रीरामकृष्णदेव: उपदिष्टवान् तत्सर्व शास्त्रसम्मतमेव, अत: ‘शास्त्रयोनि’ एव॥

In this way, whatever Sri Ramakrishna taught, has the approval of the scriptures. Hence it is shastrayoni or rooted in the scriptures.

चतुर्थं सूत्रम् तत्तु समन्वयात् ॥४॥ Fourth Sutra

4) ‘Since (the final experience of all religious paths) is the same, that (Philosophy of Sri Ramakrishna is relevant for all times, for all’).

अत्रादौ श्रीरामकृष्णदर्शनस्य उत्तरभागः निरूपयितव्यः।

Here, in the beginning itself, the final part of Sri Ramakrishna’s Philosophy has to be

अस्मिन् जगति विविधसिद्धपुरुषैः उपदिष्टा: अनेके धर्माः सन्ति। ते सिद्धपुरुषाः परमेश्वररूपम् एकमेव सत्यं स्वेनैव उपासनामार्गेण साक्षात्कृत्य लोकसंग्रहार्थं तमनुभवं वर्णयितुं प्रयतिताः। मनोवाचामगोचरस्य अपरोक्षानुभवमात्रगम्यस्य एतस्य वर्णने मानवमुखोक्तशब्दजालं सुतरामसमर्थम्। एकदा एकलवणपाञ्चालिका सागरस्य अगाधतां मातुं गत्वा तं प्रविवेश। तत्क्षणमेव तस्मिन् लीनत्वात् सुतरां न शशाक। एवमेव इहापि मन्तव्यम्। In this world, there are many forms of religions taught by different prophets. These prophets, having realised one aspect of God through their own mode of sadhana, have tried to articulate their own experience for the good o f t h e wo rl d . ( H oweve r ) s i n c e t h i s transcendental experience is beyond the reach of mind and speech, it is not at all possible to explain it through human language. Once a salt doll went to measure the depth of the sea. As soon as it entered (the sea) it melted in it and did not succeed (in its venture). It should be understood that similar is the case here also.

एवं स्थितेऽपि प्राकृतजनोऽपि श्रेयोमार्गं प्राप्नुयादिति आशयेन ते सर्वे स्वेषामनुभवं येनकेनापि प्रकारेण विवृतवन्तः। ब्रह्मानन्दत्वरूपेण एषोऽनुभव एक एव। अपितु एतानि विवरणानि भाषावैविध्यदृष्ट्या देशीयसंस्कृतिवैविध्यदृष्ट्या च पृथक्पृथगिति दृश्यन्ते। अत एव तेषां सिद्धानाम् अनुयायिनः परस्परं युध्यमाना आसते। In spite of this, all those (prophets) somehow or the other, gave expression to their experiences for the good of the ordinary people. If we take the bliss of Brahman into consideration, this experience is the same (in all cases). Yet, because of the varieties of languages and differences in local customs, their descriptions appear to be different from one another. That is why the followers of these perfected ones go on fighting among themselves.

तद्यथा-पिपासार्ताः केचन जना: तटाकमेकं विभिन्नसमये गत्वा जलम् अपिबन्। तदनन्तरं एकत्र

April 2020

By highlighting the importance of devotion to the guru, the scripture espouses the tradition of receiving the mantra etc., from the guru. For instance, the Svetasvataropanishad eulogises, “If these truths have been told to a great soul who has the highest devotion for God and for his guru as for God, then they surely shine forth (as inner experience).” (6.23).

elucidated (before explaining the meaning of the sutra).

23 The Vedanta Kesari

पराभक्तिर्यथा देवे तथा गुरौ। तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः’ इति (श्वेताश्वतरोपनिषत् (६.१३)।

मिलित्वा तस्य नाम्नः विषये ‘जलम्, पानी, वाटर्’‌ इति वदन्तः विवदिरे। एवमेव इहापि द्रष्टव्यम्।

For example—Some people feeling thirsty went to a pond at different times to drink water. After drinking, they happened to gather together. Then there ensued a dispute among them as to the name of the liquid such as ‘jala’, ‘pani,’ ‘water’ etc. Similarly, here also the same is to be understood.

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अथ यदि वस्तुनः अनुभवः एकदेशीयः तदाऽपि परस्परं कलहाय भवति। तथाहि जात्यन्धाः केचित् गजमेकं द्रष्टुं गताः। ते सर्वे तस्य विभिन्नानवयवान् एकदेशे स्पृष्ट्वा ‘एष गजः भित्तिवदस्ति, शूर्पवदस्ति, स्तम्भवदस्ति, रज्जु वदस्ति’ इति तस्य वर्णनं कृतवन्तः परस्परं युयुधिरे।

The Vedanta Kesari

If the experience of the object is partial, then also there is room for mutual dispute. For instance—A few blind persons went to ‘see’ an elephant. Touching the different parts of the elephant they described it as being like a wall, a winnower, a pillar, a rope and so on and started quarreling among themselves.

Those who are intoxicated by this kind of conceit, declare, “My religion is the best; and the other religions are either untrue or inferior.” They are like ‘the frog in the well’ and should be ignored completely.

एतान्सर्वान्विचार्य सर्वेषां धर्माणाम् उपासनामार्गान् एकैकशः अनुसृत्य, ते सर्वेऽपि एकस्मिन्नेव ब्रह्मानुभवे पर्यवस्यन्ति इति ज्ञातवान् भगवान् श्रीरामकृष्णदेवः।

Considering all these (facts), Sri Ramakrishna practiced the spiritual disciplines of each of these religions separately and came to the conclusion that they all culminate in direct experience of the same Brahman.

अतः एतत्सत्यं हृदि निधाय एतत्सूत्रं व्याख्यातव्यम्। “तु”, यत: अस्मिन् जगति प्रचलिताः सर्वे धर्माः उपासनामार्गाश्च एकस्मिन्नेव अपरोक्षब्रह्मानुभवे पर्यवस्यन्ति इत्यतः समन्वयात् अनुभवसाम्यात् येन तदुपदिष्टं तस्य श्रीरामकृष्णस्य तत् विशिष्टदर्शनं सार्वकालिकं सार्वजनीनं भवितुमर्हति इति दिक्॥ Hence, keeping this view in mind, this sutra has to be interpreted.

And again, there can be one more reason for the conflict—it is the egotism of the form ‘Who is there equal to me?’ (c.f. Gita 16.15).

Since (tu) in this world, all the extant religions and the different modes of spiritual practice culminate in one and the same transcendental experience of Brahman (or God) showing that there is similarity or identity (samanvayat) among them, this (tat) unique philosophy of Sri Ramakrishna is relevant for all time and for all persons.

and enjoys Himself; and when He feels like it, He will withdraw from these forms into His true nature. He has infinite power and can raise Himself by His mere wish. The best service that I can render him is nothing more than to remove obstacles from His path.

how to withdraw the mind, do not know what the mind should be withdrawn from, do not know what to focus it on, and do not know why any of this should be done. Finally, they resort to keeping consorts. But maybe they die uttering the name of Hari.

अथच अन्यदपि कारणं भवेद्विग्रहाय—स च ‘कोऽन् योऽस्तिसदृशोमया’रूपाहङ्कारः। ये एतदहङ्कारमाश्रित्य ‘मम धर्म एव प्रशस्ततमः, अन्ये च सर्वे असत्तमा अवरा वा’ इति घोषयन्ति ते सर्वे दूरादुपेक्षणीयाः कूपमण्डूकवत्।

Reminiscences of Sargachhi

The householders practise constant remembrance of God and chanting of His name. Many cry out “Hari, Hari” at the time of death. The Vaishnava mendicants do the same. But they experience a spiritual fall because they are not established in practice. They do not know

(continued from page 14 ...)

A true spiritual aspirant faces danger at every step. Unless he remains alert, with the sword of knowledge always in hand, he may inadvertently commit reprehensible acts in moments of weakness. (to be continued. . .)

Pocket Tales

Little Magician GITANJALI MURARI

The author is a media professional and writer. The Crown of Seven Stars is her first novel. She lives in Mumbai. gitanjalimurari@yahoo.com Illustrator: Smt. Lalithaa Thyagarajan. lalithyagu@gmail.com

April 2020

hibu and Hari stuck their heads out of the carriage window. The sea shimmered in the distance, boats of different sizes anchored in it. But one ship towered over the rest. “That is the Syrapis,” Naren exclaimed, his eyes shining. “It has come all the way from England!” Even before the carriage could roll to a stop, they jumped out and ran to the pier. Many people stood in a long, snaking line. “Sir,” Naren requested a man, “is this line for the warship?” “Yes,” the man smiled. “But not just to see it from the outside! If you wait for your turn, you will be able to take a tour inside the Syrapis…” “A tour!” Naren and his friends exchanged delighted grins and joined the queue. They reached the gangway after a long time and as they tried to follow the others, two guards stopped them. “Show your permit,” they demanded. The boys looked at each other in bewilderment, “What permit?” “This ship belongs to His Majesty, King Edward VII,” one guard said. “You cannot go inside without getting the permission to see it…” “From where do we get the permit?” Naren asked him. “Do you see that green building by the side of the road? An officer there is issuing it… go ask him…”

25 The Vedanta Kesari

PA G E S P O N S O R : D R . R A M YA S . , C H E N N A I

A fictional narrative based on incidents from the childhood of Swami Vivekananda.

April 2020 The Vedanta Kesari

But when they reached the entrance to the building, a huge man blocked their path and looked down at them from his great height. He asked, “What would three little boys be doing here?” Shibu and Hari scurried behind Naren, peeping over his shoulder. “Children are not allowed inside…” Naren opened his mouth to speak but the gatekeeper banged his stick on the ground, “I said no children…leave…” “Naren…” Shibu and Hari pulled him by the arm. “Let’s go home…it is no use…” But Naren shook his head, “We are not going back without taking the tour…” His eyes searched the building. “Do you see all those people waiting outside?” he pointed to the floor above. “I am sure the officer is in that room…” “But to get there, we have to go up the main stairs, and that giant won’t allow us entry,” Shibu said, looking disheartened. “Not if we can find another way…wait here for me…” Naren ran behind the building and whooped with joy. A spiral staircase went all the way to the floor above. He climbed it swiftly and found the room that he had seen from below. “Excuse me, please,” he said, squeezing through a small crowd and at last entered the room. A British officer, behind an imposing desk, looked up in surprise. “What do you want boy?” he asked in a stern voice. Naren stepped forward. “Sir,” he began earnestly, “my friends and I have come from very far to see Syrapis…and we don’t want to return home without taking the tour…will you please give us a permit?” The officer’s face softened. There wasn’t a trace of fear in the boy and his big, brown eyes shone with intelligence, a sweet smile on his lips. “You are a confident young chap,” the officer nodded. “I like that! How many of you wish to take the tour?” Naren walked down the main staircase, grinning broadly and tapped the gatekeeper on his arm. “I met the officer,” he said waving the permit. “But how did you get past me?” the gatekeeper cried out in amazement. “I have been standing here all this time…” Naren laughed, “Oh, I know some tricks…you see, I am a magician!” It is a tremendous error to feel helpless. Do not seek help from anyone. We are our own help. If we cannot help ourselves, there is none to help us. — Swami Vivekananda

PULLOUT FOR REFERENCE

Series 5: Understanding India

- through Swami Vivekananda's eyes

ISSUE ISSUE 27 10

focus in this issue:

Lectures covered thus far in this series include: 1.

First public lecture in the East (Issue 22: India - the punya bhumi)

Reply to the address of welcome at Ramnad (Issue 23: India - the giant awakens)

Vedantism (Issue 24, 25, 26)

The responsibility placed on us

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“

Our sacred motherland is a land of religion and philosophy — the birthplace of spiritual giants — the

land of renunciation, where and where alone, from the most ancient to the

The Vedanta Kesari

PA G E S P O N S O R : S M T. V E N I R A J , C O I M B AT O R E

On the arrival of Swami Vivekananda at Pamban, he received a warm and hearty welcome. It was here that he first presented the future responsibility of India:

most modern times, there has been the highest ideal of life open to man.

“

We Hindus have now been placed, under God's providence, in a very critical and responsible position. The nations of the West are coming to us for spiritual help. A great moral obligation rests on the sons of India to fully equip themselves for the work of enlightening the world on the Designed & developed by

problems of human existence.

ILLUMINE

Knowledge Catalysts

> Turn overleaf to explore further...

www.illumine.in

Key messages from the lecture: Every race and nation has a particular ideal which is the backbone of national life –– Every race and nation appears to have a particular ideal which is the backbone of national life. While other nations have ideals like politics, military power, commercial supremacy, mechanical genius; India’s ideal has always been religion and spirituality. 1

I have been in the countries of the West — have travelled through many

Mercantile genius & expansion Mechanical Genius

Military Power

lands of many races; and each race and each nation appears to me to have a particular ideal — a prominent ideal

INDIA

Politics

running through its whole life; and this Commercial Supremacy

ideal is the backbone of the national life. Not politics nor military power, not commercial supremacy nor mechanical

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Religion & spirituality India's Ideal Alternative Ideals

genius furnishes India with that backbone, but religion; and religion alone is all that we have and mean to have. Spirituality has been always in India.

The Vedanta Kesari

28 2

India continues to be ever active in the spiritual plane

I discard the idea that India was ever passive. Nowhere has activity been more pronounced than in this blessed land of ours, and the great proof of this activity is that our most ancient and magnanimous race still lives, and at every decade in its glorious career seems to take on fresh youth — undying and imperishable. This activity manifests here in religion.

–– There is a widespread belief that the Hindu is mild and passive. This is not true. On the contrary, India has been exceptionally active, the proof being that this ancient race seems to rejuvenate itself — time and again. –– This activity in the Hindus manifests itself in religion. But, those engaged in grosser activities tend to judge the Hindus through their own standards of activity (which are in other planes).

Visibility of Impact Gross (easily visible)

Religious & Spiritual Plane

Less visible

Intellectual Plane Material Plane

Not easily visible

–– Moreover, activity in the religious/ spiritual plane is not visible easily to those engaged in activities in the grosser intellectual and physical planes.

Influence of Impact

–– It is also important to recognize that while the manifestations of muscular power are marvellous, the manifestations of the intellect through the machines of science are even more so. Yet, not one of them is more potent than the influence which the spirit exerts upon the world. muscular power, and marvellous the manifestations of intellect expressing

Intellect manifesting itself through the appliances of science

themselves through machines by the appliances of science; yet none of these is more potent than the

April 2020

influence which spirit exerts upon the world.

Influence that the spirit exerts upon the world (more potent than the other two)

The world is looking to India for spiritual food

–– The eyes of the whole world are now turned to India for spiritual food; and India has to provide for all races. –– There is a widespread exploitation and abuse of power in the world. Everybody needs to know that there is no salvation except by conquering of desires, and no man is free who is subject to the bondage of matter. All nations are coming to understand and appreciate this important truth. –– When a thirst for knowledge arises then Divine Providence responds by making such knowledge available through the right source. –– The unique understanding that it is the same God manifesting in multiple creeds and religions is available in India alone.

Here alone is the best ideal for mankind THERE IS NO SALVATION EXCEPT THROUGH THE CONQUERING OF DESIRES, AND NO MAN IS FREE WHO IS SUBJECT TO THE BONDAGE OF MATTER. The eyes of the whole world are now turned towards this land of India for spiritual food; and India has to provide it for all the races. Here alone is the best ideal for mankind; and Western scholars are now striving to understand this ideal which is enshrined in our Sanskrit literature and philosophy, and which has been the characteristic of India all through the ages. As soon as the disciple is in a position to grasp this truth, the words of the Guru come to his help. The Lord sends help to His own children in His infinite mercy which never ceaseth and is ever flowing in all creeds. Our Lord is the Lord of all religions. This idea belongs to India alone; and I challenge any one of you to find it in any other scripture of the world.

29 The Vedanta Kesari

PA G E S P O N S O R : A D E V O T E E , T E Y N A M P E T, C H E N N A I

Influence of the spirit

Manifestations of muscular power

Great indeed are the manifestations of

Manifestation of the intellect

Muscular power

Hindus are now placed, through God's providence, under a great moral obligation

–– Since the dawn of history, no missionary went out from India to propagate Hindu doctrines and dogmas; but a wonderful change is coming upon us, inspired by the Lord.

Since the dawn of history, no missionary went out of India to propagate the Hindu doctrines and dogmas; but now a wonderful change is coming over us. Shri Bhagavân Krishna says, "Whenever virtue subsides and

–– Hindus have now been placed under God’s providence in a very critical and responsible position. The nations of the West are coming to us for spiritual help.

immorality prevails, then I come again and

–– A great moral obligation rests on the sons of India to fully equip themselves for enlightening the world on the problems of human existence.

position. The nations of the West are coming

again to help the world." We Hindus have now been placed, under God's providence, in a very critical and responsible to us for spiritual help. A great moral obligation rests on the sons of India to fully equip themselves for the work of enlightening

April 2020

the world on the problems of human existence.

The Vedanta Kesari

We can become great again only if we begin to work in earnest on behalf of our religion

–– In other countries, good and great men take pride in tracing back their descent to some robber baron in the past. But we Hindus take pride in being the descendants of Rishis and sages who lived on roots and fruits in mountains and caves, meditating on the supreme.

One thing we may note, that whereas you will

–– However degraded and degenerated we may be today, we can become great only if we begin to work in right earnest on behalf of our religion.

fruits in mountains and caves, meditating

find that good and great men of other countries take pride in tracing back their descent to some robber-baron who lived in a mountain fortress and emerged from time to time to plunder passing wayfarers, we Hindus, on the other hand, take pride in being the descendants of Rishis and sages who lived on roots and on the Supreme. We may be degraded and degenerated now; but however degraded and degenerated we may be, we can become great if only we begin to work in right earnest on behalf of our religion.

For the full lecture, refer to The Complete Works of Swami Vivekananda, Vol. 3, Lectures from Colombo to Almora - Reply to the Address of Welcome at Pamban If you have any questions on this lecture, do post your queries on

www.vivekanandaway.org

You can also access previous issues of Vivekananda Way here.

gic ,M ira cle s

and the

e Mystical Twelv LAKSHMI DEVNATH

(Continued from previous issue. . .)

oorva, wake up …” She opened one eye and asked lazily, “What, Swami Thaatha?” Poorva noticed that she was lying on a cot strung with ropes. “Hmmm …” she remarked, sitting up. The last thing that she could recall was strolling down the road after the dramatic happenings of … yesterday? Given her experiences so far on this trip, she decided she couldn’t say that with certainty. It could have been yesterday, the day before, last month, or even last year. Poorva briskly shook her head, as if trying to clear her mind. Once again, she focused on her surroundings and realized that she was in a little house. The roof was tiled and the walls were plastered with mud. From the ceiling hung a row of pots, stacked neatly one on top of the other and held together by rope slings. In one corner of the room was a small stool. On it was a neem twig and a brass pot filled with water. Poorva walked to the doorway and found the doorframe smeared, at regular intervals, with turmeric and vermilion. She wondered how and when she had come to this small, old-fashioned house. She turned to look at the Swami. He seemed lost in thought. Looking at his kindly face, Poorva smiled. Her questions no longer seemed important. She was having a great time – things were there the moment she needed them, be it a bed, a new dress, or even a house. This journey was more exciting than anything she had ever experienced! Her relaxed attitude vanished when she caught sight of the Aazhvaar leaving his house. Poorva was up like a shot. “He is leaving town and we’re going with him,” the Swami smiled. “One can’t have any secrets with you around,” Poorva laughed in admiration. Her thoughts turned to Thirumazhisai Aazhvaar. She felt happy that the Swami had decided The author is a researcher and writer with various books and articles on Indian music and culture to her credit. lakshmidevnath@gmail.com Illustrator: Smt. Lalithaa Thyagarajan. lalithyagu@gmail.com

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“P

The Story of Thirumazhisai Aazhvaar

31 The Vedanta Kesari

PA G E S P O N S O R : S R I S H A R AT K U M A R VA R I YA R , B E N G A LU R U

Roots in the Air and Shoots in the Soil

April 2020 The Vedanta Kesari

they would go with him. Ever since she had set eyes on Thirumazhisai Aazhvaar, there had never been a dull moment. Adventure and this Aazhvaar did seem to go hand in hand! “Do you know where we are now, Poorva?” “At Kanchipuram, of course …” Poorva began nonchalantly, when it hit her that she was standing in the open. The house, which she had been admiring barely a few minutes back, had vanished without a trace. Surely, it was only a short while since she had seen the Aazhvaar leave his house. “Where on earth are we?” Her tone was shrill. The Swami closed his ears in jest and then pointed towards a stone slab on the road. It said ‘Perumpuliur’. “I suggest,” said the Swami gently, “that you give up trying to find rational answers for your experiences. As for the time factor, if years can get packed into one day, then why not hours into minutes?” “Don’t tire my brain with your complicated explanations,” Poorva made a mock plea and heard a forceful “Shhh!” in reply. She cast a sharp look at the Swami and found him deep in thought. Poorva looked up and saw a crow perched on a branch. Its cheeky expression made her suspicious. She was about to confront the bird, when strains of lively music reached her ears. She turned to see Thirumazhisai Aazhvaar singing as he walked down the path ahead of her. Poorva was captivated by the song’s rhythm and did a little jig right there on the street. “‘You became the schools of thought and truth and untruth, all in one. O Lord of wondrous deeds, You became the taste and sound and sensations,’” translated the Swami. “To put it very simply, it means that God is everything that we see, feel, hear, etcetera. This is one of the 120 songs that the Aazhvaar has composed to this beat. All of them contain a number of philosophical ideas …” Even as Poorva listened to him politely, she observed Thirumazhisai Aazhvaar approach one of the houses near the path. She thought that he probably needed to rest. Nearby were several Brahmin pundits, chanting some verses. As the Aazhvaar sat down on the thinnai outside the house, they abruptly stopped their recitation. They seemed vexed, and talked agitatedly amongst themselves, with several of them even gesturing rudely towards the Aazhvaar. “They’ve stopped the recitation because they don’t want the Aazhvaar to listen to the Vedas. They feel he is not qualified enough,” whispered the Swami into Poorva’s ear. A saddened Poorva saw Thirumazhisai Aazhvaar get up from his seat and resume his journey. Obviously, he had guessed the reason. The Brahmins got ready to proceed with their chanting. But much to their frustration, they could not recollect the line of the hymn they had been reciting! The Aazhvaar, who was only a short distance away, noticed their distress. He walked to a nearby field and picked a stalk

April 2020

The village of Perumpuliur was a pretty sight with its thatched huts, plantain groves, and rows of coconut and palm trees. Poorva observed the villagers keenly as they gathered the paddy from the fields, their feet deep in water and slush. Children were having great fun, playing tag on the muddy paths. The girls were clad in long skirts, but the boys wore only loin cloths. Poorva longed to join in their fun. She felt sad that she could not, and dreamily kicked a small stone lying in her way. The excited voices of passers-by caught her attention. She looked casually at them. They were pointing towards the Aazhvaar, an awestruck expression on their faces. What is it now, Poorva wondered, stepping closer to them. She heard them describe how the idol in the Vishnu temple was continually turning to face the Aazhvaar in whichever direction he moved. Poorva smiled. This was nothing new. Obviously, these people had still not heard about the incident at Kanchipuram. So what, she would tell them of the uniqueness of this Aazhvaar. Forgetting for a moment that no one could see or hear her, she moved forward, but stopped when she saw a priest rush out of the temple and hurry away. Poorva’s focus shifted, and she raced after him, feeling like a detective. The priest stopped in front of a homa kundam and talked animatedly to a person whom he addressed with reverence as ‘Perumpuliur Adigal’. The sage-like Adigalaar immediately got up and walked towards the Aazhvaar. Poorva saw the Adigalaar bow down before the Aazhvaar and lead him to the altar. There, he gave the Aazhvaar a place of honour. All the other Brahmins there were very unhappy with the respect given to the Aazhvaar. Poorva was curious about how he was going to handle this tricky situation. She saw him fold his hands in prayer and then point to his bare chest. An inquisitive Poorva rushed near the Brahmins, tripping over a few stones in her haste. From there, she saw a wonderful vision of Lord Vishnu and Goddess Lakshmi on the bare chest of the Aazhvaar!

33 The Vedanta Kesari

PA G E S P O N S O R : S R I D E VA S I S C H O W D H U R Y, B E N G A LU R U

of the black variety of paddy that grew there. From a distance, the Brahmins saw him nip it with his fingernails and throw it down. “Magic again?” questioned Poorva, totally bewildered as to what the Aazhvaar was trying to do. “For a change, no,” replied the Swami. “By his gesture, he is trying to communicate the meaning of the line they have forgotten, and he has succeeded. That phrase from the Vedas goes: Krishnaanaam vreeheenaam nakhanirbhinnaanaam. Krishna means ‘black’, vreehi is ‘grain’ (in this case, paddy), nakhah means ‘nail’ and nirbhinna means ‘split’. Out of respect for the feelings of the Brahmins, he tried to refresh their memory in a subtle and symbolic manner.” Poorva appreciated the cleverness of the Aazhvaar, though she was hurt by the insensitivity of the Brahmins. Hey, what was this she saw? The Brahmins were rushing towards the Aazhvaar and seeking his forgiveness! Poorva felt happy at the way God had made them realize that they had insulted a holy man. After comforting them, the Aazhvaar continued his journey. Poorva and the Swami walked behind him.

April 2020

“I do hope you didn’t close your eyes this time. Shake off that dazed expression from your face. Aren’t you used to these miracles by now?” the Swami teased Poorva. “I must say that Thirumazhisai Aazhvaar is really a super magician.” Poorva sounded exuberant. “This is not magic. This is the effect of true devotion. Believe me, it works!” said the Swami. Poorva turned to look at the Brahmins and chuckled. Despite being so learned, they had not understood this simple truth. Swami Thaatha and she quickened their pace and followed the Aazhvaar out of the village.

The Vedanta Kesari

“Thiruk … kudan … thai,” Poorva read the name on the stone sign. The Swami filled in the details. “The Cholas rule this part of the country. Poorva, this town is what we know as Kumbakonam today.” “Oh,” said Poorva politely, and remembered that her uncle and aunt lived in this city. She was getting quite muddled about ‘time’ again, when the Swami pointed out that they were at the temple of Lord Aravaamudhan. Spontaneously, Poorva joined her palms together and closed her eyes. About to rattle off her usual ‘wish list’, she stopped when she heard the Aazhvaar tell the Lord, “You’re resting, O Kesava; won’t You raise Yourself a little and speak to me?” And before her very eyes, the deity, which had been in a reclining position, raised itself a little. “Gosh! One more in an endless round of miracles!” said Poorva breathlessly. Before she could digest this, a medley of voices reached her ears. She looked around to see a group of people get down from a tourist bus and walk in. The presence of a bus in the ‘Aazhvaar times’ confused her. The puzzle deepened when she saw her uncle and aunt enter the temple. She saw a man who looked like a tourist guide explain, “I’m sure all of you know the story of Thirumazhisai Aazhvaar and how the Lord invariably obeyed him. One such incident took place in this historic temple of Lord Aravaamudhan. The story goes that Thirumazhisai Aazhvaar requested this Lord to raise Himself a little and speak to him and the Lord obeyed. “Observe this deity! It seems as if He is about to get up. It was an amazing reversal of roles, with an exchange of titles as well. To this day, the Lord of this temple is known as Aravaamudha Aazhvaan, and the Aazhvaar as Thirumazhisai Piraan. Piraan, as you all know, means ‘God’.” “How amazing!” the crowd gasped. “The riddle of time seems to be a little too much for me to handle!” Poorva exclaimed. In sheer exhaustion, she slid down to the temple floor and was soon fast asleep. (to be continued. . .) This story book is available through www.lakshmidevnath.com

Article

Freedom

The story begins thus: “There was once a minister to a great king. He fell into disgrace. The king, as a punishment, ordered him to be shut up in the top of a very high tower. This was done and the minister was left there to perish. He had a faithful wife, however, who came to the tower at night and called to her husband at the top to know what she could do to help him.” Skipping the details that follow, “the minister descended from the tower ... and made his escape.”1 That is the story in a nut-shell.

In the bottom-up approach, the first thing to be said is what happened at the end! And that is that the minister made his escape from the tower and from the impending doom of a death by starvation. So, the title of the narration is “Freedom” and not “Disgraceful Punishment”. The point here is that the youth should not harp, as they usually do, on their present predicament,

but focus on a successful strategy to achieve the final outcome envisioned by them.

The title immediately arouses the curiosity to know how could the minister, up there on a very tall tower left to die of starvation, escape? This curiosity will be missing in the top-down narration because the details would have already been stated. And this curiosity is needed for the youth who are keen to know how they can actualise their distant vision from their present highly discouraging situation. A rigmarole, do this and do not do that, will lose all charm and sound as mere sermonising. Now the question is, “How did the minister make good his escape?”

In answer it is said, “You must believe that the minister made good his escape. For this he must have used a long stout rope that could carry his weight, one end of which he tied to the bars of the window and the other end he let loose to fall to the ground; he climbed down the rope to the bottom of the tower and escaped with his faithful wife before anyone could find out!” There was no other way to escape. If you ask, “But, how did the rope get into the hands of the minister up on a very tall tower? Who took it up to him? Not the wife, certainly!” The reply is “The minister made good his escape and you must trust that he indeed did so.” As to how he got the rope, well, he had in his hand a stout twine, one end of which he let fall to the ground and the wife tied the stout rope

The author is a senior sannyasi of the Ramakrishna Order and lives in Belur Math.

satyapriyananda@rkmm.org

April 2020

his is an easy-to-understand story told by Swami Vivekananda in his masterly work on Raja Yoga illustrating the process discussed elaborately by Patanjali in his aphorisms. The purpose behind retelling the story is that its impact on the reader may be greater if not told in the usual top-down manner but in the bottom-up manner. It will generate more questions, more interest and eagerness to ask the question, “How did that happen?” By taking it out of the context of spiritual pursuit, this story will help the youth to work out the process which ensures a success story for themselves.

35 The Vedanta Kesari

PA G E S P O N S O R : A D E V O T E E , M Y L A P O R E , C H E N N A I

SWAMI SATYAPRIYANANDA

to it. The minister pulled up the stout twine and up went the rope. That simple! If you again ask, “But, how did the minister come to possess the stout twine?” The reply is “The minister made good his escape from the tower. You must believe that.”

April 2020

That required him to use a rope. To get the rope up to the minister, the minister needed to have a stout twine. And he got the stout twine by letting down the pack thread which he had with him so that his faithful wife could tie the stout twine to it. That simple! He needed the stout twine in-between because pack thread could not have handled the weight of the long rope.

The Vedanta Kesari

If you then ask, “But, how did the minister come to possess the pack thread?”

The reply is “The minister made good his escape by climbing down the tower with the rope which he obtained using the stout twine, which again he obtained using the pack thread. It is that simple and you must believe that it did happen so.”

As to how the minister got the pack thread, well, he used the silken thread which he had with him. Now, if you ask, “But, from where did the minister come to possess the silken thread? Did he use something lighter to get the silken thread up to the top of the tower? And where does this story end, anyway?”

The reply is “You must trust that the minister made good his escape. And this he could not have done without a rope. He could not have got the rope to the top of the tower without the stout twine which he had with him. He could not have got the stout twine up to the top of the tower without the silken thread which he by then had. And here is how he got the silken thread:

“The minister directed his wife to attach the silken thread firmly to the beetle, then to smear its horns with a drop of honey, and to set it free on the wall of the tower with its head pointing upwards. She obeyed all these instructions and the beetle started on its long journey. Smelling the honey ahead it slowly crept onwards in the hope of reaching the honey, until at last it reached to top of the tower, when the minister grasped the beetle and got possession of the silken thread.” That simple a strategy! The message of this story is that one must carefully study the problem at hand, fix the goal to be reached, plan the methodology both as regards to the method in general and in all its minutest details, and execute faithfully.

The minister shut up at the top of the very tall tower is helpless to access freedom, which is his goal, without the wife at the bottom of the tower. The wife, being faithful, can execute what her husband wants her to do because she is free to move about. The minister cannot come down and the wife has no access to the top! A rope for the minister’s escape cannot be taken up to the top of the tower by any means without something lighter like a stout twine, which requires something still lighter like pack thread, and which again requires a very light but strong silken thread. This silken thread also requires a living agency, like the beetle, for taking it up to the top! Further, the beetle needs incentive, namely, the honey! When the strategy is worked out, all it requires is meticulous execution. All along the process, the main thrust is that the goal of freedom can be, as it was indeed, achieved. Even in the worst situation one should never abandon hope of some saving means. Hence, struggle is the watchword placed by Swami Vivekananda before the youth.

Reference : 1) The Complete Works of Swami Vivekananda. 1:143

RAMAKRISHNA MATH, UTTARKASHI Ganganagar, P.O. Uttarkashi, Uttarakhand, 249193 Mobile: 9447051231; Email: uttarkashi@rkmm.org Offering to Bhagavan Sri Ramakrishna: An Appeal Dear Devotees & Friends,

An estimated cost of Rs. 2 crores is required to set up and develop this additional unit of our Math. We request our friends and devotees, trusts and corporate bodies to contribute liberally to complete this project of welfare and spirituality at the earliest. Donations can be made by NEFT/RTGS to the account given below: A/C Name

: Ramakrishna Math, Uttarkashi

Bank Name

: Union Bank of India

Branch Name

: Uttarkashi Branch

A/C No.

: 601802010006696

IFSC : UBIN0560189 Foreign contributions may kindly be sent through the headquarters at Belur Math (Ramakrishna Mission, Belur Math, Howrah-711202; email- accounts@rkmm.org) requesting it to credit the fund in Uttarkashi Math A/c. Kindly send us email (to uttarkashi@rkmm.org ) or SMS (to 9447051231) after the transaction intimating the purpose of your donation as “Donation for purchase of land and development of the Math.” Please also send your PAN and full postal address. Donations towards our Math are exempted from IT under 80G Act. May Sri Ramakrishna, Ma Sarada, Swami Vivekananda bless you all. Yours in the Lord, Swami Amaleshananda Adhyaksha

37 The Vedanta Kesari

In view of expanding Swami Vivekananda’s ideal of service and spirituality among the masses we plan to purchase some land measuring at least one acre around Harsil Valley, near Gangotri. Along with retreat centres for sadhus and devotees, some welfare activities for the benefit of the poor and underprivileged will be taken up after acquiring and developing the land.

April 2020

Ramakrishna Math and Ramakrishna Mission, Belur Math declared open a Math centre at Uttarkashi, an ancient holy town in the Garhwal Himalayas on 20 Oct 2017. There was already an ashrama, named “Ramakrishna Kutir”, on a small piece of land since 1963. It was maintained directly by the Belur Math, and sadhus of our Order used to stay for intense tapasya in the traditional monastic way, begging food from outside and living a simple austere life. The same tradition continues till date.

Ramakrishna Math, Cooch Behar

Ramakrishna Marg, New Town P.O. & Dist. Cooch Behar, PIN- 736101, West Bengal. Phone:03582-233859 / 8942843897 E-mail: coochbehar@rkmm.org; rkmath.coob@gmail.com. Website : http://rkmcoochbehar.org

Construction of a New Temple of Bhagawan Sri Ramakrishna Deva AN APPEAL Dear devotees/friends,

April 2020

History In 1947, soon after partition, Brahmachari Harendra Narayan relocated the Ramakrishna Ashrama from Lalmonirhat in Bangladesh to Cooch Behar in North Bengal. Maharaja Jagaddipendra Narayan Bhup Bahadur donated the land for the ashrama. Br. Harendra, an initiated disciple of Swami Vijnanananda (one of the direct-disciples of Sri Ramakrishna), was a tireless worker. With the dynamic support of Br. Nimai and active participation of local devotees, he developed the ashrama and constructed a temple for Sri Ramakrishna (in 1951,) the Vivekananda Vidyapith Studentsâ&#x20AC;&#x2122; Home, and initiated a number of other service activities.

The Vedanta Kesari

Present Temple The small temple is at present damaged due to heavy seasonal rainfall. Also, as the ashrama is in low land, every rainy season the temple courtyard is inundated and there is always the risk of flood-water entering into the prayer hall and shrine. Moreover, the old temple cannot accommodate the growing number of devotees. Proposed new temple Proposed New Temple Under these circumstances, we have taken up the project of constructing a new temple of Sri Ramakrishna. The construction is expected to cost around 4 crores. We are confident that by the grace of Sri Ramakrishna, this huge project will materialize. We request devotees and well-wishers to donate generously and join hands with us in this noble endeavor. May Lord Madan Mohan, the presiding deity of Cooch Behar and the Holy Trio shower their blessings on us all is our constant prayer. Donations can be sent through Cheque/ Draft /NEFT /RTGS in the name Ramakrishna Math, Cooch Behar to the address given above. Online transfer details: Bank: UNITED BANK OF INDIA; Branch: Guriahati Branch; A/C No. 1220010102019; IFS Code: UTBIOGURE27 OR Bank: STATE BANK OF INDIA; Branch: New Town Branch; A/C No. 33067372739; IFS Code: SBIN0015951; MICR Code: 736002006 Please send an email mentioning the purpose of donation along with your PAN number & Postal address. Yours in the service of the Lord Swami Vijneyananda Adhyaksha

RAMAKRISHNA MISSION SWAMI VIVEKANANDA’S ANCESTRAL HOUSE AND CULTURAL CENTRE

39 The Vedanta Kesari

AN APPEAL History: After more than a century of litigations, neglect, and abuse, the ancestral house of Swami Vivekananda began the journey to reclaim its divine legacy when on 10 March 2001 Most Revered Swami Gahananandaji Maharaj, the then vice president of Ramakrishna Math and Ramakrishna Mission, laid the foundation stone for its total renovation. The restoration work saw its fulfilment when on 26 September 2004, Most Revered Srimat Swami Ranganathanandaji Maharaj, the then president of Ramakrishna Math and Ramakrishna Mission, inaugurated the building as Ramakrishna Mission Swami Vivekananda’s Ancestral House. A few days later on 1 Oct 2004 the then Honourable President of India Dr. APJ Abdul Kalam inaugurated its Cultural Centre. In 2009, the Government of West Bengal recognised Swamiji’s Ancestral House as a Heritage Building (Grade A). Activities: To actualise Swami Vivekananda’s vision of character-building and nationbuilding, the centre conducts a number of activities like: Free coaching for school students; Centre for learning languages; Computer training; Classes on Indian culture, and moral and spiritual values; Lectures and seminars on different topics; a Library; a Charitable dispensary; Rural development work; and Relief work. Besides these activities, the centre maintains a Swami Vivekananda Museum, and looks after the upkeep of the Heritage Building. New Proposal: To accommodate our expanding activities and the ever increasing number of participants, we are constructing an Auditorium with a capacity of 900 seats. The budget for this is Rs. 14 crores. The construction is underway and the Government of India and devotees have already contributed Rs. 4.75 crores towards this noble purpose. We require Rs. 9.25 crores to complete the Auditorium construction work and conduct the current and new activities on a bigger scale. We earnestly appeal to the generous public to come forward and help us to complete the Auditorium construction. Donations can be sent through Cheque/ Draft /NEFT /RTGS in the name ‘Ramakrishna Mission Swami Vivekananda’s Ancestral House and Cultural centre’ to the address given above. Online transfer details: Bank: United Bank of India; Branch: Bidhan Sarani Branch; A/C No. 0314010183261; IFS Code: UTBI0B1S158. Please send an email mentioning the purpose of donation along with your PAN number & Postal address. Yours in the service of the Lord Swami Jnanalokananda Secretary

April 2020

105 Vivekananda Road, Kolkata - 700 006, West Bengal, India Contact No: 033-2257 0213 / 033-2257 0214 / 9475970453 Email: vivekananda.ancestralhouse@rkmm.org

A Ne (A Sub-Centre of Sri Ramakrishna Math, Chennai) du w Sri Na l i m a Ramak rishna Math at Thanjavur, T AN APPEAL TO SERVE GOD IN MAN Dear devotees and well-wishers,

April 2020

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.

The Vedanta Kesari

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

The Vedanta Kesari

April 2020

The Vedanta Kesari

April 2020

Article

Sri Ramakrishna and the Pilgrimage Mindset SWAMI CHIDEKANANDA

his series on pilgrimage, presents pre-pilgrimage, pilgrimage, and post-pilgrimage mindset. The pilgrimage mindset consists of what the author calls four vidyas: 1) practice of tuning into the divine, 2) practice of spiritual association, 3) practice of the presence of the sacred, and 4) poking the honeycomb. The first two vidyas were discussed in the previous issue. This fourth article explores the last two vidyas. The first two practices appeal to pilgrims whose temperament is either devotional or intellectual. But there is a third type of temperament. Some aspirants are inclined to see the Divine in nature, rather than in images or temples. Vidya 3: Practice of the presence of the sacred

According to the disciples of Sri Ramakrishna, there are two ways to practice the presence of the sacred in places of pilgrimage. The first way is to see nature performing its own worship of the divine at the Virat or cosmic level. The second way is to experience the presence of divinity in nature itself.

The scriptures speak of nature worshipping Ishwara as Virat or the universal. The Mundaka Upanishad describes Ishwara as nature personified at the samasti or collective level:

अग्नीर्मूर्धा चक्षषु ी चन्द्रसूर्यौ दिशः श्रोत्रे वाग्विवृताश्च वेदाः । वायुः प्रणो हृदयं विश्वमस्य पद्भ्यां पृथिवी ह्येष ‌ सर्वभूतान्तरात्मा ॥

‘The heavens are His head; the sun and moon, His eyes; the quarters, His ears; the revealed Vedas, His speech; the wind is His breath; the universe, His heart. From His feet is produced the earth. He is, indeed, the inner Self of all beings.’ (2.1:4)

Swami Brahmananda, a mystic and a direct disciple of Sri Ramakrishna used to directly experience nature worshipping the Divine. Often he would gaze at the blossoming flowers in the garden and say, “Look, there you see the worship of God going on in His universal form.”1; “Those trees are worshipping the Cosmic God with their blossoms.”2 During her visits to Dakshineswar, Sister Nivedita would sit underneath the banyan tree, and experience nature worshipping the Divine at the cosmic level. In a letter to Sister Nivedita, Holy Mother affirms her experience of Nature

The author is a sannyasi of the Ramakrishna Order and is serving at Advaita Ashrama, Kolkata. swamichidekananda@gmail.com

April 2020

The third and fourth vidyas of the pilgrimage mindset practised by Sri Ramakrishna are presented in this issue.

43 The Vedanta Kesari

PA G E S P O N S O R : S M T. M A D H AV I C H A M U T U R I , H Y D E R A B A D

(Continued from the previous issue…)

Great souls are able to perceive this divinity even in animals. Swami Brahmananda once said, “It is a great fortune to live at Dakshineswar even as a dog.”4 Once, when Sri Ramakrishna was walking towards the Panchavati, the forest-grove in Dakshineswar, to do tapasya, a dog began to follow him. Sri Ramakrishna stood still for a while watching the dog. He later explained, “The thought came to my mind that the Mother might say something to me through that dog.’5

April 2020

This is an important lesson for spiritual aspirants: just as the temples and ghats become saturated with sattva, so does the soil of pilgrimage sites and even the creatures who live there. Therefore, as a pilgrim we should connect with the divine—not only in the images, temples and ghats, but also within the five elements – earth, water, fire, air, and space of the pilgrim sites.

The Vedanta Kesari

44 Swami Virajananda, a disciple of Swami Vivekananda, meditating under the banyan tree in Panchavati

worshipping the divine at the cosmic level: “He, the breath of the universe, is singing His own praise, and you are hearing that eternal song through things that will come to an end. The trees, the birds, the hills, and all are singing praise to the Lord. The banyan of Daksineswar sings of Kali to be sure, and blessed is he who has ears to hear it.”3 But should this worship of Nature not take place everywhere? Yes. It does take place everywhere. But it remains hidden or is only faintly expressed. It is palpable in places of pilgrimage because there is a special manifestation of God due to the “innumerable spiritual practices performed by perfected souls through the ages.”

On the eve of returning from his first visit to the West when an Englishman asked Swami Vivekananda how he felt about India, Swamiji replied: “Now the very dust of India has become holy to me, the very air is now to me holy; it is now the holy land, the place of pilgrimage, the Tirtha.”6

Sri Ramakrishna also beseeches spiritual aspirants to respect the subtle deity which pervades the holy land and waters, and to maintain the sanctity of the atmosphere and the land. As he was averse to ‘polluting any sacred land’, we should also refrain from either physically or mentally polluting the environment—either by throwing trash into the streets and rivers or by engaging in worldly talk. Earlier, we referred to Sri Ramakrishna’s anguish at hearing worldly talk of ‘lust and greed’ in places of pilgrimage.

However, Sri Ramakrishna’s experience of Lord Vishwanath was not restricted to temples, traditions, people, and customs. He also saw Him in living men, in local saints – which brings

us to the fourth vidya of the pilgrimage mindset.

During his visit to Trailanga Swami, Sri Ramakrishna, although he himself was a

Trailanga Swami

realised Paramahamsa, followed these principles and approached the saint with humility, reverence, and an attitude of service. He later narrated, ‘I cooked rice pudding and brought it with me to feed him. At that time, he couldn’t speak to me because he had taken a vow of silence. So I asked him by signs whether God was one or many. He replied in the same manner, indicating God is known to be one when a person enters into the state of samadhi; but as long as there is any consciousness of I, you, jiva, and the world, God is perceived as many.’11

Understanding that association with holy people in places of pilgrimage will yield great spiritual benefit, Sri Ramakrishna also encouraged his devotees to visit sadhus and to ask questions which would increase their knowledge and devotion. At the same time, he strongly condemned finding fault in holy people, as this would be akin to polluting the environment.

April 2020

Holy company or the company of sadhus was highly encouraged by Sri Ramakrishna and his direct disciples. ‘Poking the honeycomb’ was an expression used by Sri Ramakrishna’s disciples to describe the process of extracting spiritual truths from perfected souls. In the Bhagavata, Sri Krishna explains the beneficial effect of associating with holy people: ‘The waters of holy rivers, or images made with clay and stone from a holy place, do not form a tirtha (holy place); these things take a long time to purify people. But, by virtue of God residing in their hearts, saints purify people by their mere sight.’7 The Kashi Khanda says that ‘those who dwell in Kashi take on the form, the attributes, and the ornaments of Rudra. [T]hey should be honoured as one would honour Rudra. [A]t death they are absorbed into Rudra-Shiva himself.’8 During his pilgrimage to Varanasi, Sri Ramakrishna literally experienced this truth. He went ‘several times to see Trailanga Swami, a leading paramahamsa in Kashi. The swami was then observing a vow of silence and staying at Manikarnika ghat.’9 Sri Ramakrishna said that he found in him ‘the living manifestation of Vishwanath’ and also that ‘Varanasi was sanctified and made vibrant by his presence.’10 But how should one approach a holy man? In the Bhagavad Gita, Sri Krishna instructs Arjuna how to approach the wise and seek knowledge. He tells him, तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया ।। “Know that by prostrating yourself, by questioning, and by offering service.” (4:34)

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Vidya 4: Practice of ‘Poking the Honeycomb’

April 2020 The Vedanta Kesari

For instance, a devotee named Manilal for those who are illumined, who have realised Mallick who had just returned from Varanasi that only the Lord is the reality and all else is came to visit Sri Ramakrishna. Sri Ramakrishna unreal and ephemeral. They know that the Lord asked him about the holy alone does everything and people he had met during that we are all non-doers. When we approach holy people his pilgrimage. Manilal … And did you talk of in places of pilgrimage, it is best to first described his anything else? ask practical questions related to encounter with Trailanga Manilal: I asked him spiritual practice. Swami: “Trailanga Swami how one could cultivate is still in the same temple devotion and love for God. on Manikarnika Ghat with Benimadhav. People He said, ‘Repeat the Name. Say Rama, Rama.’ say that he was in a high spiritual state before. Sri Ramakrishna: That is very good. 13 He could work any number of miracles. Now We can infer from this dialogue that when they are far fewer.” Sri Ramakrishna we approach holy people in places of immediately dismissed this criticism of pilgrimage, it is best to ask practical questions Trailanga Swami as “fault finding by worldly related to spiritual practice. So Sri Ramakrishna people.”12 Sri Ramakrishna then made further encouraged spiritual aspirants to approach enquiries: saints in places of pilgrimage in a humble Sri Ramakrishna: Did you have any manner—and, if possible, to serve them in conversation with Bhaskarananda? some way. He himself had experienced that Manilal: Yes sir, we talked for a long time. saints, for instance Trailanga Swami, who Among other things, we discussed vice and reside for many years in a holy place become virtue. He said: ‘Don’t tread the path of sin. living manifestations of its local deity. Don’t even think of evil. This is what the Lord Sri Ramakrishna’s teachings on the postrequires of you. Perform only actions which pilgrimage mindset, i.e., what a spiritual bring you merit.’ aspirant should do after completing the Sri Ramakrishna: Yes. That is true as far as pilgrimage, will be discussed in the next worldly people are concerned. But it is different issue. References 1) The Eternal Companion. p. 118 2) A Guide to Spiritual Life. p. 38 3) Letters of Sister Nivedita. Vol.1, p. 359 4) Swami Brahmananda as We Saw Him, p. 39. 5) The Gospel of Sri Ramakrishna, p. 305. 6) The Complete Works of Swami Vivekananda. 3:309 7) Srimad Bhagavata 10:48:31, translated by Swami Tapasyananda 8) Kashi Khanda 30: 96-102 9) Sri Ramakrishna and His Divine Play, p. 612. 10) Ibid. 11) Ibid. p. 612. 12) The Gospel of Sri Ramakrishna, p. 201. 13) Ibid. pp. 201-202.

Once I was meditating in the Panchavati at noon while the Master was talking about the manifestation of Brahman as sound [Shabda-Brahman]. Listening to that discussion, even the birds in the Panchavati began to sing the Vedic songs and I heard them. — Swami Brahmananda

Article

(Continued from the previous issue. . .)

Allama Prabhu SHIVANAND SHAHAPUR

For a sadhak belonging to the tradition of Lingayata/Veerashaiva, his vachanas are classified into Shat-sthala or the six-planes of Shiva-consciousness viz., bhakta, maheshwara, prasada, pranalinga, sharana and aikya. One begins to worship and meditate on the globular ishtalinga in bhakta-sthala and then becomes steadfast in his bhakti in the maheshwarasthala. Progressing to prasadi-sthala, what

begins as offering of the articles of worship, culminates in the offering of all thoughts, feelings, sense of the world and even the very ‘I’ sense to Shiva. From ishtalinga on the palm, one moves deeper to the God within i.e., pranalinga. Pranalinga-sthala deals with meditational practices that involve pranayama and also various Hatha Yoga practices of meditating on successive Chakras. Sharana-sthala is an advanced stage where one meditates on the sense of ‘I’ (the term used is ‘bhaava’) and gets m e rg e d i n to S h iva o r t h e Ab s o l u te Consciousness. In this stage, there is the experience of divine bliss. The ultimate and the final stage is aikya-sthala where there is no trace of the jivatman anymore as he has completely become one with the Supreme Reality. It is a state without thought and feeling, just objectless consciousness.

Shat-sthala can be understood in two ways. The first is as a step-by-step progressive path which starts from the worship of and meditation on the globular ishtalinga, and ends in the devotee merging with Absolute Consciousness, Shiva. The second understanding is that these are planes of consciousness which are given names as bhakta or aikya according to what predominates that particular plane at the time. Thus, bhakta is also an aikya i.e., he has fleeting experience of

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

April 2020

Allama’s teachings llama was not just a mystic, philosopher, and saint, he was also a poet and a social commentator. The breadth and depth of his spiritual outlook is clearly evident in his 1600 vachanas, all of them written in Kannanda language, which were discovered as late as the 20 CE. In his vachanas, Allama has touched upon almost all aspects of the Sanatana Dharma in a comprehensive manner. A good number of his vachanas are focussed wholly on Consciousness. He stresses upon the importance of Karma, Bhakti, Dhyana and Jnana. Along with these we find in his literature, thematic perspectives like egalitarianism, non-violence, and an ever-changing moral landscape. As he travelled widely, he was fully aware of the workings of the world. The subtle interplay between the physical and spiritual worlds can be understood very well through his works.

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This article on Allama Prabhu is appearing in the series on the Veerashaiva devotional literature from Karnataka.

April 2020

oneness with Shiva, though what is predominant is devotion. Similarly, an aikya is also a bhakta, for as a jivanmukta he continues to participate in society, seeing Shiva in one and all and this is how bhakti radiates from him, with the state of aikya behind it.

The Vedanta Kesari

Also, while Pranalingi sthala vachanas of Allama are of great interest to students of Yoga and Tantra as they deal with Chakras and regulation of breath, it must be remembered that underlying all these practices is bhakti and giving up of ego; otherwise, as Allama says one remains a mere pavana yogi (a yogi trapped in pranayama) and will not rise to become a Shivayogi who experiences Shivaconsciousness. On Bhakti

Disillusion with worldly life leads to search for meaning in life. “For happiness as little as a mustard seed, The suffering is as large as the ocean. See, the plight of those who crave for momentary pleasures. If one goes after treasure at the cost of oneself, One loses wisdom, Guheshwara.”

A compassionate guru shows the path of bhakti. But can bhakti be imported from outside? Nothing short of genuine, selfless and heartfelt bhakti was agreeable to Allama. He is often seen lambasting those who worship mechanically performing many rituals. Worship for selfish reasons or simply out of fear – this, Allama says is no bhakti. Here is one of his vachanas on the subject of bhakti. “One can draw the picture of a paragon of beauty But can one breathe life into it, Sir? Initiation in accordance with the great Agamas can be given. But can Bhakti be instilled, Sir?

You are moved by intense devotion. You are where there’s this virtue of bhakti. If it is not there, you are also not there, Guheshwara.”

One must also be steadfast and onepointed in one’s devotion to the ideal. Allama conveys it through this vachana: “Not able to ride the horse given to them They look for another horse. They are neither heroes nor braves. People of the three worlds get wearied carrying the saddle. What do they know about Linga called Guheshwara?”

There are many who only find faults and often retreat from their chosen path of sadhana. Allama warns that by doing so they cannot experience the Absolute. In sadhana, the prime place goes to steadfast faith. If one is truly able to spend his whole life in bhakti, he can then earn liberation. On the rightful way of offering

Feeling of offering is more important than the act itself. The mere act in itself cannot be equated to offering. It is bereft of any meaning. Same is true if there is only feeling and no action. The act of offering and the feeling, both go hand in hand. But, even before the actual action, offering must be made in feeling. Only Anubhava Mantapa

totally silent. The state of absolute peace and tranquillity is then experienced.

Fire here stands for the feeling and the hay for the act of offering during worship.

This vachana talks about the state of the sharana who has transcended the process of knowing that takes place through Triputi, the three-fold distinction i.e., the knower, the known and the act of knowing. In the matter of Paramatman, Allama says it is absurd to say ‘I will know Paramatman’ because in that statement there appears the feeling that I am different from Paramatman. When even that most subtle ‘I’ feeling in the, ‘I will know’, subsides in the Supreme Reality, the sharana will not remain different from Paramatman. In realization, the ‘I’ is subsided. Since in the sharana, the ‘I’ is not there, he attains the realization of Paramatman. ‘I exist not different from You’ — the knower is the known.

On Pranalinga

Being adept in Hatha Yoga and Raja Yoga, Allama knew the subtlest intricacies of Yogasadhana. The relationship of prana and mind are known to the Yoga-sadhaks. There are over hundred vachanas where Allama has demonstrated the sadhana through prana and the importance of breath-control. Here is an example of one such vachana: “To the horse called sound, reins called Vishnu. Stirrups called moon and sun and saddle called Brahma. Where form was, there the tranquillity of no form To the rider called Guheshwara.”

Here, Allama explains the importance of pranayama in stilling the mind (horse) which then leads to fruitful meditation. The sadhaka controls and regulates his breath through the channels of Ida and Pingala (stirrups called moon and sun). The controlled breath then flows upwards through the middle channel of Sushumna and reaches the highest Chakra of Sahasrara (saddle called Brahma). Here the breath becomes motionless and the sound of Omkara is heard. Eventually the mind becomes

Self-Realization and absolute bliss “If I say I truly know You in my heart Do You agree? Forgetting myself if I come to know you That I say is your True Being. If I forget myself in You I exist not different from You Like the reflection in a mirror, Guheshwara.”

Allama uses the most colourful metaphors, imageries, riddles and even cryptic language to push people towards the Absolute Reality. In this process, he comes out with the most sublime poetry. While it is admitted that the Reality is Anirvachaniya, or inexpressible in words, Allama however very nearly succeeds at it. The language he uses is twisted and turned in every possible way and the logical flow of thinking is completely dismantled in order to give a taste of the transcendental Reality. Usage of metaphor

“The wearer of trunks, his head coming forward — I saw.

April 2020

“Offering must be made Before it touches the body, before it touches the mind, Even before the food is formally offered. Offering must be made before it is handled by guru. Fire in the left hand, hay in the right hand — The fire of your prasadi is ignited, Guheshwara!”

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then does it become prasada. This is beautifully expressed in this vachana:

The Vedanta Kesari

‘Trunk’ symbolizes death and the ‘matted hair’ is the symbol of eternity. Holding ‘Brahma’s skull’ is Shiva’s greatness while the term ‘young celibate’ indicates Shiva who is pure and immutable. Each of these symbols depict the differentiating knowledge of Shiva and the respective stage of sadhana. The sadhaka passes successively through all these stages. The line ‘The devotees falling dead on the floor’ indicates that the feeling of ‘I’ which was present in each of the stages of bhakti too has disappeared. With the feeling of ‘I’ itself disappearing, ‘you’ i.e., Guheshwara also disappears and what remains is only Linga, the indivisible state of Absolute consciousness. And this ‘I saw’ – Allama experienced it and wants every sadhaka too to experience. Allama makes use of social factors in putting across philosophical principles and at the same time effectively rejects the inequality prevailing in the society. “A man of noble birth goes to a colony of outcastes and builds a house. See how his nobility remains unsullied! Members of his clan do not wish to see his face. All those of high lineage hold his hand. On reflection, he realizes that he has nothing to do with lineage. And the dirt is washed out, Guheshwara.”

Here, jivatman is the man of noble births; colony of outcastes is the cluster of elements. In the midst of elements, jivatman remains unsullied. Members of his clan i.e., elements which include mind and intellect as they are products of prakriti, do not wish to and cannot see his face; He is beyond them. ‘Those of high lineage’ are the realized souls, the sharanas who hold his hand to guide him. When the jivatman realizes he has nothing to do with lineage — the prakriti, the dirt of prakriti is washed out and he becomes free! Besides conveying the philosophical concept of Self being free from prakriti, the vachana also draws attention to the prevailing social system and thereby rejects inequality in society. ‘The dirt is washed out ‘– the enlightened Self no longer clings to the dirt of discrimination. Even though it has been more than 800 years since Allama left this world, his vachanas continue to spread light to this day. While Allama and his works can definitely be given a date, his thoughts and teachings are truly timeless. Of late, with his works increasingly getting translated into English, it is heartening to know that a wide section of people will be able to go through his literature which till today was available only in the Kannada language. Finally, if both his life and teachings were to be summed up in one vachana, it would be this!

“Void was planted in void; void grew in void, The void being void became sheer void. Void filled life, void filled feeling; The void being void became sheer void. Those who worshipped you became void, Even before they could worship. Putting my trust in you, I became void, O’ Guheshwara.” (Concluded.)

The author is indebted to Sri Subba Rao of Mumbai for his inputs in preparing this article.

PA G E S P O N S O R : D R . A LO K K . R . PA U L , C L R I , C H E N N A I

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The wearer of matted hair, his head walking — I saw. Holder of Brahma’s skull, his part being cut off — I saw. The gate of the young celibate being lifted — I saw All the devotees falling dead on the floor — I saw. Guheshwara, I saw ‘You’ dying and becoming Linga.”

QUESTION: What is the meaning of the description of the wise man in the Bhagavad Gita as one who sees ‘action in inaction’ and ‘inaction in action’? MAHARAJ: To understand this we have first of all to grasp the idea that action means an assertion of an individual’s will. It does not necessarily mean external action. From this point of view, a man who asserts with his ego-centric will ‘I will not do anything, I will remain quiet’, is really acting, though externally he is inactive. A wise man understands this and never remains in this kind of self-imposed and self-willed inactivity, which is only another name for idleness. He is not under the illusion that idleness is spirituality. In the opposite condition of physical and mental activity, a wise man can remain a witness, without any identification with the activity. All the activities of the universe are the expression of the Sakti or Power of the Supreme who remains a witness unidentified with all the manifestations of Sakti. The wise man is one whose spirit has attained communion with the Lord and participates in His spiritual consciousness. As such, he feels no stirrings of an individual egotistic will in all the actions that flow through his body-mind, which forms part of the Universal Nature, the Sakti of the Lord. He remains the unaffected witness in the midst of activities of the body and mind. This sense of witnesshood is the inactivity of the wise man; it is not enforced inactivity induced by idleness. vvv

Japa QUESTION: Is there a place for Japa in yogic discipline for spiritual realization? And, there seems to be no mention of Japa in the path of devotion as discussed in Kapilopadesa. MAHARAJ: Japa is accepted in all forms of spiritual discipline, including the Yoga school of Patanjali. In Sutras 27 and 28 of chapter 1, he says that Omkara is the manifesting word of Brahman and recommends its repetition as one of the ways of steadying the mind. Kapilopadesa in the Bhagavata is a section where all the Yogas are synthesized with a special stress on Bhakti. In dealing with Bhakti, Kapila speaks of Saguna-bhakti and Nirguna-bhakti.

April 2020

Srimat Swami Tapasyananda Ji (1904 – 1991) was one of the Vice-Presidents of the Ramakrishna Order. His deeply convincing answers to devotees’ questions raised in spiritual retreats and in personal letters have been published in book form as Spiritual Quest: Questions & Answers. Pariprasna is a selection from this book.

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Pariprasna

Saguna-bhakti includes all aspects of Vaidhi-bhakti or disciplinary devotion. Performance of Japa or silent repetition of the divine name is an important part of this discipline. It comes under Smarana or remembrance in the list of the nine aspects of devotional practices. Continuous repetition of the Divine name helps remembrance of Him and the promotion of love for Him. vvv

The Vedanta Kesari

In devotional language the word ‘Mantra’ is used for names or invocations of an aspect of the deity with some Bijakshara (seed letters) attached to them and transmitted from Guru to disciple for generations for devoted and concentrated repetition. It is something more than a prayer. It is in itself a word of power. It is thought-movement vehicled in sound and possessing saving power. It is a sound-manifestation of the deity, whose reality the Sadhaka is enabled to grasp through its repetition. By repetition and the consequent rhythmical vibrations of the subtle sound, the unsteady vibrations in the gross and subtle bodies of the Sadhaka are regulated and brought into harmony and enabled to grasp the reality of the deity.

But mere repetition, though not absolutely useless, is not enough. If the Mantra has power, it can be evoked only with the aid of the power in the Sadhaka. It is like an axe and the proper use of it, both combining for felling a tree. The axe may be sharp, but it is of no use in felling the tree unless the man using it cuts with force. The proper use of a Mantra by a Sadhaka consists in having an understanding of its significance and in himself being motivated by tremendous faith and aspiration. The essential point to understand about the significance of a Mantra is that it is the deity Himself in sound form and that, in repeating it, we are actually communing with the deity. Much can be said about the meaning of the Bijakshara and other parts of a Mantra. While this is largely a matter of esoteric scholarship and there is nothing objectionable in trying to gather all such information about word meanings, etc., we shall be missing the real spiritual significance of the Mantra if, in the midst of all these details, we forget that it consists in the understanding that it is the deity Himself in sound form. So much about the power in the Mantra. Next, regarding the power in the Sadhaka: it is roused through faith and aspiration. Faith consists in the uninhibited acceptance by the mind of the spiritual tradition, the teacher and efficacy of the Sadhana one is undertaking. Without that, the mind cannot wield the Mantra with force. Equally important is the strength and steadiness of the Sadhaka’s spiritual aspiration if he is an aspirant for Bhakti and Mukti. Just as there is the hunger of the stomach, there is the hunger of the heart—the longing, the reaching out of the soul, for the Supreme Spirit. This is the most essential requirement in spiritual practice. It is the fertilizer without which the spiritual plant will not fructify. When the power of the Sadhaka is roused through understanding, faith and aspiration and unites with the power in the Mantra through devoted and concentrated repetition accompanied with contemplation, then enlightenment comes to him, and he becomes established in harmony and unison with the whole and is a sharer of the bliss that the Supreme Being is. vvv

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QUESTION: What is the ultimate end and result of the repetition of a holy Mantra constantly as devotees generally practise? MAHARAJ: The word Mantra literally means ‘an instrument of deep thought, prayer, meditation, etc.’ Derived from the roots ‘Man’ and ‘Tra’ meaning ‘to think’ and ‘to save’ respectively, it is interpreted to mean also ‘that which saves one from Samsara.’ In a general way all Vedic passages are called Mantras but the Mantras usually so-called in different spiritual traditions are somewhat different. A spell or incantation used by a magician (Mantravadin) is also called a Mantra.

Headquarters The birthday (janma-tithi) of Sri Ramakrishna Dev was celebrated at Belur Math on Tuesday, 25 February, with spiritual fervour and delight. Khichri prasad was served to 25,000 devotees. The Srimat Swami Suvirananda, General Secretary of the Order, presided over the public meeting held in the afternoon. As part of the celebration, a Devoteesâ&#x20AC;&#x2122; Convention was held on 28 February in which 2300 devotees participated. GCS International, Seoul, South Korea, presented a plaque of appreciation to the Ramakrishna Mission in recognition of its efforts for the promotion of world peace. The General Secretary received the plaque in a programme held at Ramakrishna Mission Saradapitha, Belur, on 4 February by the GCS International to mark the Indo Korean Taekwondo Cultural Festival.

News of Branch Centres On the occasion of Magh Mela, Prayagraj centre conducted a camp at Triveni Sangam from 8 January to 11 February. Besides providing board and lodging facilities to devotees in Sri Ramakrishna Tithi Puja Belur Math

the camp, discourses, devotional singing and an exhibition on the Holy Trio were also held and medical help was given to 14,285 patients. Two girlsâ&#x20AC;&#x2122; hostel buildings , one each at the Akabeda and Kundla tribal development centres of Narainpur Ashrama were inaugurated. Salem centre concluded its centenary celebrations with a day-long programme. In the public meeting held on this occasion, Srimat Swami Gautamananda Ji, one of the vice-presidents of the Order released a commemorative volume and a book on the history of the centre. About 2300 devotees attended the programme. At the Visakhapatnam centre, Srimat Swami Gautamananda Ji inaugurated ICT Based Virtual Class Room project called Narendrapur

April 2020

News & Notes from Ramakrishna Math and Ramakrishna Mission

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The Order on the March

from 986 schools), 2 residential Camps (114 students), 14 programmes in the centre and 21 in 5 districts of Gujarat (7919 students), 2 Workshops in Kutch (63 teachers); Shyampukur Bati centre: Convention (200 youth); Vadodara centre: Lecture (27 students)

Values Education and Youth Programmes

28 centres in India and one centre in Zambia provided distress relief: 35,547 shirts; 26,470 trousers; 1680 notebooks; 40 geometry boxes, etc.

The following centres conducted workshops/ seminars/ lectures Davanagere centre: Workshop for teachers (78 participants); Haripad centre: Workshop (391 students); Kanpur centre: Convention (220 youth); Medinipur centre: 9 Workshops in different schools and ashramas in Paschim Medinipur district (2845 students & teachers); Rajkot centre: Quiz competition on Swami Vivekananda (88,519 students Bagda

Medical Aid Hatamuniguda centre held an anaemia treatment camp in which 983 patients benefitted. Vadodara Ashrama held an Ayurvedic medical camp in which 35 patients were treated. 12 centres conducted eye camps in which 14,154 were examined, 1,614 operated, and 579 given spectacles.

Fire Relief

Relief Work

Aalo centre in Arunachal Pradesh distributed clothes and school stationary to 5 families whose huts were completely burnt in a fire accident.

Winter Relief 30 centres in India and 3 centres in Bangladesh provided winter relief:15,593 blankets; 21,216 jackets/sweaters;

Distress Relief

Economic Rehabilitation Ramanathapuram centre distributed 16 sewing machines among the needy.

Shillong

PA G E S P O N S O R : D R . S U B R A M A N I YA B H A R AT H I YA R R . , K A N C H E E P U R A M

April 2020 The Vedanta Kesari

Doora Shikshanam,through which students in distant rural/ semi urban places receive online classes in values and regular school subjects. Presently three places are digitally connected with the centre: Bhavanapadu in Srikakulam dt., Vetlapalem in East Godavari dt., and Bapatla in Guntur dt. The General Secretary inaugurated the newly built school building at Aalo Centre on 9th February, the sacred birthday of Swami Adbhutanandaji Maharaj. The new dispensary building and the second floor of the school building at Manasadwip Centre were inaugurated. Srimat Swami Smaranananda Ji Maharaj, President of the Ramakrishna Order, inaugurated the laboratory building of Narendrapur Vidyalaya on 12th February. Dr. Partha Chatterjee, Minister of Education, Government of West Bengal, Dr Mahua Das, President, West Bengal Council of Higher Secondary Education, about 200 sannyasis, and a number of students and staff attended the programme. Narainpur Ashrama held a Kisan Mela (farmersâ&#x20AC;&#x2122; fair) on 15th February which was visited by 4500 farmers. Divyayan Krishi Vigyan Kendra (KVK) of Ranchi Morabadi Ashrama was adjudged the best KVK at the national level by Outlook Hindi, a fortnightly magazine. Sri Narendra Singh Tomar, Union Minister of Agriculture and Farmersâ&#x20AC;&#x2122; Welfare presented a memento to the Ashrama at a programme held in Delhi. On the occasion of Kumbhabhishekham of Brihadeeswarar temple at Thanjavur, Chennai Math held a medical camp and also served porridge to about 2000 pilgrims.

Vol.107. No.4 The Vedanta Kesari (English Monthly) April 2020. Regd. with the Registrar of Newspapers for India under No.1084 / 1957. Postal 56

registration number: TN / CH (C) / 190 / 2018-2020. Licensed to Post without prepayment TN/PMG(CCR)/WPP-259 / 2018-2020.

Date of Publication: 24th of every month; Posted on 26 March 2020

The little fish wants to fly from its enemies in the water. How does it do so? By evolving wings and becoming a bird. The fish did not change the water or the air; the change was in itself. Change is always subjective. — Swami Vivekananda

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