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Vedanta Kesari July 2019
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The Vedanta Kesari
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Cover Story page 11...
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A Cultural and Spiritual Monthly of the Ramakrishna Order since 1914
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2019
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देवि सुरेश्वरि भगवति गङ्गे, त्रिभुवनतारिणि तरलतरङ्गे । शङ्करमौलिनिवासिनि विमले, मम मतिरास्तां तव पदकमले ॥ O stainless pure one who resides in the matted locks of Shankara, may
my devotion remain firmly established on your lotus feet.
हरिपादपद्मतरङ्गिणि गङ्गे, हिमविधुमुक्ताधवलतरङ्गे । दूरीकुरु मम दुष्कृतिभारं, कुरु कृपया भवसागरपारम् ॥
O Mother, please remove the burden in my mind created by evil deeds, and
o
M tr i
an d
ir
—Sri Shankaracharya
Ga
ng
by your grace finally make me cross the ocean of samsara.
Ganga Dashahara on 12 June 2019 at Belur Math
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106
th
T he V edanta K esari
Year
of
Publication
A Cultural and Spiritual Monthly of The Ramakrishna Order
JULY 2019
Vol. 106, No. 7 ISSN 0042-2983
CONTENTS r ve Co
S to r
y
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Sant Tukaram Arpana Ghosh
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FEATURES
The Guru Swami Vivekananda
Lyrics in Terracotta – Ratneshwar Temple of Bhattamati Devashis Nandy
7 Dakäiëàmùrti Stotra 8 Yugavani 9 Editorial 18 Reminiscences 27 Vivekananda Way 33 Pariprasna 40 Book Reviews 48 What is Religion? 50 Topical Musings 52 The Order on the March
The Value of Discipline Prof. Sudha Shastri
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The ‘As’-‘Is’ Hybrid Swami Satyapriyananda
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Bishop John J. Keane: In Defense of Swami Vivekananda Asim Chaudhuri
Poorva: Magic, Miracles and the Mystical Twelve
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Lakshmi Devnath
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Editor: Swami Mahamedhananda Published by Swami Vimurtananda, Sri Ramakrishna Math, Chennai - 600 004 and Printed by B. Rajkumar, Chennai - 600 014 on behalf of Sri Ramakrishna Math Trust, Chennai - 600 004 and Printed at M/s. Rasi Graphics Pvt. Limited, No.40, Peters Road, Royapettah, Chennai - 600014. Website: www.chennaimath.org E-mail: vk@chennaimath.org
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The Vedanta Kesari
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Dakäiëàmùrti Stotra Sri Shankaracharya
Verse 7
Notes:
1. Mudrās are certain mystic poses of fingers and hands. Sometimes a mudrā is defined as that which gives pleasure (mudaṁ rāti) to the gods and make their hearts melt out of compassion (= drāvayati). Sculptured images of gods invariably exhibit the mudrās. Dakṣiṇāmūrti is usually shown with the cinmudrā or jñānamudrā, the pose indicating transmission of wisdom. 2. Unless one takes refuge in the guru, he will not teach spiritual wisdom. The Gītā (4.34) says:
तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया । उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिन तत्त्वदर्शिनः ।।
‘Know that (Truth) by making obeisance to the knowers of Truth and by asking inquisitive questions. (Those) wise men, the seers of Truth, will teach you (that) knowledge.’ 3. The Self of Īśvara, the Supreme Lord, and the Parama-guru, the Supreme Teacher, is the same as the Self of all beings. This has already been dealt with in the previous sections. 4. Whatever be the state, the sense of ‘I’ inside does not change. ‘I, who was a child, am now an old man’; ‘I, who had slept, am waking up now’; ‘I, who was seeing, am now hearing’— This is how the ‘I’-consciousness persists through all the states. Dakṣiṇāmūrti Stotra with Mānasollāsa. Translated and Annotated by Swami Harshananda
July 2019
7. Obeisance to Śrī Dakṣiṇāmūrti, who is the Guru, who by the auspicious mudrā1 is revealing to his votaries2 his own Self3, which is persistently present as the ‘I’ always shining inside, in all the various and mutually exclusive states like childhood etc. as also waking etc.4
7 The Vedanta Kesari
PA G E S P O N S O R : S M T. R A J A N I C H A K R AVA R T H Y S . , C H E N N A I
बाल्यादिष्वपि जाग्रदादिषु तथा सर्वास्ववस्थास्वपि व्यावृत्तास्वनुवर्तमानमहमित्यन्तस्स्फुरन्तं सदा । स्वात्मानं प्रकटीकरोति भजतां यो मुद्रया भद्रया तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥ ७ ॥
Yugavani
July 2019
Ego
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Ego alone the cause of bondage Sir, why are we bound like this? Why don’t we see God? Maya is nothing but the egotism of the embodied soul. This egotism has covered everything like a veil. ‘All troubles come to an end when the ego dies.’ If by the grace of God a man but once realizes that he is not the doer, then he at once becomes a Jivanmukta. Though living in the body, he is liberated. He has nothing else to fear. This maya, that is to say, the ego, is like a cloud. The sun cannot be seen on account of a thin patch of cloud; when that disappears one sees the sun. If by the grace of the guru one’s ego vanishes, then one sees God.
Ego creates upadhis The jiva is nothing but the embodiment of Satchidananda. But since maya, or ego, has created various upadhis, he has forgotten his real Self. Each upadhi changes man’s nature. If he wears a fine black-bordered cloth, you will at once find him humming Nidhu Babu’s love-songs. Then playing-cards and a walking-stick follow. If even a sickly man puts on high boots, he begins to whistle and climbs the stairs like an Englishman, jumping from one step to another. If a man but holds a pen in his hand, he scribbles on any paper he can get hold of—such is the power of the pen!
Erase the Ego A man cannot realize God unless he gets rid of all such egotistic ideas as ‘I am such an important man’ or ‘I am so and so’. Level the mound of ‘I’ to the ground by dissolving it with tears of devotion. Vijnani’s understanding of Ego The man coming down from samadhi perceives that it is Brahman that has become the ego, the universe, and all living beings. This is known as vijnana.
Ego in Kaliyuga In the Kaliyuga the life of man is centred on food. He cannot get rid of the feeling that he is the body and the ego. Therefore, the path of devotion is prescribed for this cycle. —Sri Ramakrishna
Editorial
of that Revelation unto men which was the life and gospel of Sri Ramakrishna.’ One such profound idea that Swamiji discovered from an everyday conversation, was Shiva Jnane Jiva Seva. One day, when sitting in his room at Dakshineswar surrounded by Naren (later Swami Vivekananda) and other disciples, Sri Ramakrishna spoke about the Vaishnava religion and explained the three practices enjoined upon its followers – relish for the name of God, compassion for all living creatures, and service to the Vaishnavas. Even as he uttered, ‘compassion for all living creatures’, Sri Ramakrishna entered into Samadhi! After some time as he came out of that deep level of consciousness, he said to himself, ‘… Compassion for creatures! … No, it cannot be. It is not compassion for others, but rather service to man, recognizing him to be the veritable manifestation of God!’ When Naren came out of the room he told the others, ‘What a strange light have I discovered in those wonderful words of the Master! … I have understood that the ideal of Vedanta lived by the recluse outside the pale of society can be practised even from hearth and home and applied to all our daily schemes of life. …’ Later as Swami Vivekananda, he preached this idea across the world as Practical Vedanta. Serving God in man is indeed an ancient spiritual practice. But it had remained confined to a small group of people. It was the genius of Swami Vivekananda that he unveiled the full dimension of serving Jiva as Shiva. He traced it to the positive approach to life which sees the whole creation as divine. This affirmation of life in a spirit of consecration is the basis from which people can discover their fundamental
July 2019
‘He who knows how to serve, knows how to rule,’ wrote Swami Vivekananda. Recently, the Prime Minister of India echoed this idea in his first address to the parliamentarians of the ruling party elected to the 17 th Lok Sabha. He called upon the parliamentarians to remain unattached to power, because power is intoxicating. To be free from its disorienting influence he advised them to cultivate the spirit of Shiva Jnane Jiva Seva—‘to serve man as God’ as taught by Sri Ramakrishna. He asserted that there couldn’t be a greater or better path than this spirit of seva to achieve their own good and the good of the country. To the extent they developed this seva bhav, he assured them, the intoxication of power would decrease and the blessings of people increase. Sometimes, hidden in the folds of everyday events, life presents a profound thought, a subtle insight, or the deepest transcendental truths. Ordinary minds usually fail to perceive these gifts. It requires a disciplined, creative mind to discover them. In the presence of an avatara these revelations of life are grand and world-moving. As the avatara is the embodiment of Life, he presents ideas vital for the evolution of higher life in that age. More than a hundred years ago, Sri Ramakrishna, the avatara of the Age, gave us a flood of such ideas. Those around him, disciples and lay householders, according to their capacity caught some of these ideas and worked them out. But it was given to his chief disciple Swami Vivekananda to recognise, interpret and broadcast the core teachings of the avatara. As The Life of Swami Vivekananda puts it, ‘His soul was most attuned to the spiritual vibrations of the Master’s words. Thus he read volumes where others read but pages
9 The Vedanta Kesari
PA G E S P O N S O R : S R I V E N K ATA R A M A N A N T. , C H E N N A I
Shiva Jnane Jiva Seva
July 2019 The Vedanta Kesari
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oneness with the whole humanity and bring about real harmony of mind and heart. Serving fellow beings as manifestations of God also transforms the receiver. In a relief work undertaken in a slum by one of the Ramakrishna Math centres, the swami incharge explained in simple terms the divinity in man and after leading them in devotional singing and prayers, joined them in eating the food offered to God. Two women then approached him and said, ‘Because we are poor and live in a slum, people sometimes come and give us old clothes and left-over food. We feel small. Today, when we had prasad we felt a sense of peace and dignity; we may be poor, but we know we are really equal to others.’ But is it so easy to see fellow human beings as God and serve them? It requires a long methodical preparation. Swamiji prescribed a three-step process that will gradually empower us to perceive the divinity in man. The first step is to feel with a sympathetic heart the miseries and challenges experienced by the masses. This feeling should be so intense that it pulsates in our blood and nerve currents. When the whole body is thus tuned to the real needs of fellow beings, we are ready for the second step. This is to discover the means to relieve individual and social miseries. These solutions, Swamiji stresses, should be in line with our cultural and spiritual heritage. The third step is to strictly monitor our motive in service and make sure that we ‘are not actuated by greed of gold’ or, ‘by thirst for fame or power.’ If our legislators and administrators can be trained to think, feel, and act in this manner, they will manifest their higher nature, and the whole system of governance will evolve to Shiva Jnane Jiva Seva. What is the right time to learn and imbibe the spirit of Shiva Jnane Jiva Seva? Childhood is the answer. Education is the only tool that can effect a large scale social transformation. It is
on the foundation of education that a civilisation is built. The greatness of ancient India was based on its knowledge system which was centered around the guru. It was a system whose every aspect was firmly linked with a religious, spiritual outlook. Education in modern India too should be rooted in the twin ideals of Renunciation and Service that Swami Vivekananda presented as our national ideals. Our students have to learn to renounce the lower ego which functions as selfishness, jealousy, etc. And they should pursue knowledge not for mere livelihood, but to serve the nation. The Draft of National Educational Policy 2019, released last month, speaks of training school children in ethical reasoning and then inculcating in them ‘traditional Indian values of seva, ahimsa, swacchata, satya, nishkama karma, tolerance, honest hard work’ etc. But it should be noted that ethical reasoning cannot effect a spiritual orientation, and without a spiritual outlook, values by themselves are ineffectual for the good of humanity. The University Education Commission 1948-49, headed by Dr. S. Radhakrishnan rightly notes: ‘We have to understand that the great virtues of loyalty, courage, discipline and self-sacrifice may be used for good or bad ends. These are essential for a successful citizen as for a successful villain. What makes a man truly virtuous is the purpose for which he lives, his general outlook on life. Virtue and vice are determined by the direction in which we move, by the way in which we organize our life. Unless morality is taken in a larger sense, it is not enough. If we exclude spiritual training in our institutions, we would be untrue to our whole historical development.’ May the Guru who resides in our heart give us the strength to serve Him in our fellow beings. May He lead us from untruth to truth, from ignorance to knowledge, and from death to life eternal.
Cover Story
Sant Tukaram ARPANA GHOSH
Sant Tukaram (1608?-1650) was born in Dehu, a small village near Pune, not far away from Alandi, the sanjivan-samadhi of Sant Jnaneshvar. Both towns lie on the banks of the river Indrayani. Tukaram’s family were devoted Varkaris going back for generations. One of his ancestors, Vishvambar, was so attracted to Lord Vitthala that he would walk the distance of 250 km to Pandharpur twice a month for ekadashis! Moved by this great ‘love-toil’ of their bhakta, Vitthal and Rukmini manifested in two black stone murtis in Dehu itself and became Tukaram’s ancestral deities! Tukaram himself wrote many autobiographical abhangs. He calls himself a ‘Kumbi’, a peasant and trader. Having inherited the office of ‘Mahajan’, they were also revenuecollectors and moneylenders. The family was initially well-off and by no means socially backward. Tukaram, the second of three sons, was married early and since his first wife was ailing and couldn’t cope with the household chores, he married a second time.
Arpana Ghosh, a German by birth, is settled in Chennai for 27 years. She has embraced Vitthal Bhakti and is Vitthal’s German Varkari. arpana-ghosh@hotmail.com
July 2019
Life
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PA G E S P O N S O R : S M T. G . K A M E S WA R I D E V I , H Y D E R A B A D
T
he most popular of all the Maharashtrian devotional saints is undoubtedly Sant Tukaram (1608?1650). His songs for Vitthala of Pandharpur so deeply influenced Marathi literature and culture that they literally have become part of Maharashtra’s public memory! There is no home, no village where someone doesn’t memorize at least a couple of Tukoba’s abhangs – many know hundreds by heart! Coming from an ordinary background, showing his full tangible humanness by laying bare his anxieties, sufferings, weaknesses; speaking the simple tongue of the common people, Tukaram is very much a saint the masses can identify with; they regard him as one of themselves! In a famous abhang –santa kripa jhali–his disciple Bahinabai visualizes this BhaktiSampraday, the Varkari-Panth, as a temple built over the last eight centuries with the contributions and blessings of all the sants, culminating in Sant Tukaram as the kalash or pinnacle. Not because he was greater than the other saints in his realizations, but because the teachings of this grand, straight and simple path of bhakti came to full fruition in him. He is the people’s poet – millions of illiterate villagers have been voicing their prayers of love of God through Tukoba’s abhangs, receiving all necessary spiritual instructions through them. He not only realized God himself, but brought God-realization within the easy reach of all! ‘Jnanoba – Tukaram’ are the two great names chanted by hundreds of thousands of Varkaris during the annual Ashad-pilgrimage to Pandharpur. Sant Jnaneshvar–the foundation, and Sant Tukaram–the pinnacle, contain within them the blessings of all the other bhakti-saints over the centuries.
July 2019 The Vedanta Kesari
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Then adversity struck. His parents died He sings tujalagi majha jiva jhala pisa…, and he had to shoulder the burden of his ‘hunting after you my life has become mad! I’m extended family at the tender age of 17. Initially seeing everywhere only Panduranga! I left all he showed a good hand with his father’s worldly affairs! In my mind there is only the business, but gradually he ran into losses. In a sound of his name! I’m in total anguish—like a terrible famine his first wife Rakhuma and his panting, twisting fish out of water! Tuka says: elder son starved to death, and though he the only remedy now is to obtain his feet!’ or strove hard, borrowed money and tried various anika dusare maj nahi ata… ‘now there is trades, he was driven to bankruptcy and nothing else for me—Pandurang in my mind, in penury. The village council humiliated him and my thoughts, awake and also dreaming! My stripped him of his ‘mahajan’ title! eyes see only one—Him on the brick!’ Many Tukaram became very times he uses the expression: He made God desperate. Devastated by the ‘Vitthal, I’m entirely sold to you! My horrors of the famine and failure so central in his life head is like a sacrificial animal at after failure to make a living, he now that everything else your feet—do with me what you turned whole-heartedly to their simply dropped off want!’ People first regarded him as family-deity Vitthala. mad; but his devotion to Vitthala and In an autobiographical abhang he his compassion for everyone won them over. He says kaya khave ata…, ‘What to eat? Where to helped everyone in need, even animals! And he go? What to do? On whose support? I’m tired of never made a difference between his own everything - I shall now go and find out family and others. Vitthala!’ Legends tell that Vitthala himself on various occasions came in disguise to help Tukoba’s one-pointed devotion Tuka’s household with grains, money and other He set out with an unparalleled onegoods. Tukaram however wanted to live on pointedness, thinking day and night of nothing the grace of God from day to day, and although else than Panduranga. He repaired the old his own children didn’t have much to eat, he Vitthala shrine and spent most of the time there always immediately distributed any surplus— or in the wilderness of the nearby Bhandara to the great frustration of his wife Avali! and Bhamchander hills, meditating on Vitthala Though in the worldly sense she was a good and trying to study the Jnaneshvari and other wife, she was a great nag and forever berating writings of the previous sants. He entirely Vitthala, calling him the ‘black destroyer of her stopped working for a living. There was samsar’! no income and he hardly paid attention to Tuka practically led the life of a household responsibilities; his wife had to fend renunciate; not because he advocated such a for herself with the children. way of life in order to find God, but because he There was this extreme desire to see the made God so central in his life that everything Lord, but he felt shame and extreme anguish else simply dropped off. He never thought about his faults and shortcomings! He was in about his body, he ate and slept when nature constant warfare with himself! All he wanted compelled, but he took no interest in was a vision of Vitthal’s feet! The element of it. Tukaram did not advise this lifestyle for seeking–begging for compassion–is so everybody! The Varkaris are all hardworking dominant in Tuka like in none of the other householders – peasants, labourers, traders, saints. and the like who integrate bhakti, bhajan and
Tukaram finds his Guru Tukaram did not have a guru in flesh and blood. He tells us that he received initiation in a dream. Stating the specific day he says: ‘My Guru appeared in my dream. He put his hand on my head, told his name as Babaji Chaitanya, mentioned his spiritual lineage and gave me the mantra: ‘Ram Krishna Hari’! It is assumed that his Guru came from the shishya-parampara of Sant Jnaneshvar. He experienced a fullness of being like never before and took to the mantra with all his heart. Darshan After the agonies of Tukaram reached an extreme stage, Vitthala gave him darshan on the Bhamchander hill. One can visit this cave even today in the outskirts of Dehu. Tukaram sings: ‘My anxiety and doubts are at an end, my previous outlook has entirely changed! I’m filled with infinite bliss, His light is like a million moons! Wherever I go God pursues me
The ‘Drowning of the Gatha’ Though Tukaram Maharaj had a great following, there were many who hated him. After all it was something completely unheard of: a Shudra guru who gave the message of the Vedas in the vernacular Marathi and who had even brahmin disciples! Starting right back in the 13 C.E. with Sant Jnaneshvar this radical bhakti-movement had been in constant conflict with the brahminical rules, ritualism and the caste-system. The Brahmins felt very offended! They sent a great scholar named Rameshvar Bhatt to charge Tukoba with heresy for writing the secrets of the Vedas in Marathi while being of a low-caste. He forced Tukaram Maharaj to destroy his abhang manuscripts by immersing them in the Indrayani river. Though Tukaram meekly complied, it was the worst ordeal. The Gatha was his life-achievement, his song-offering of love for Vitthala! That Vitthala allowed them to be destroyed meant that everything was meaningless! Tukaram Maharaj went on a fast unto death. Then, after 13 days the Gatha bundle floated up dry and intact, and he had Vitthala’s darshan! This was a turning point in his career as poet and saint. His detractors were silenced, and he became phenomenally popular in his lifetime. And his persecutor Ramesh Bhatt became one of his prime disciples who wrote the famous Arati Tukarama and the abhang
July 2019
Sant Namdev in a Dream About this time Sant Namdev appeared to him in a dream, asking him to compose abhangs. More than 300 years ago Namdev Maharaj had vowed to write one billion abhangs for Vitthala, but had fallen short by several thousand–Tukaram was now to complete the task. But Tukaram was diffident to accept this mystic invitation. He sang, ‘How can I compose? I never had a real darshan! I can sing with justification only if I have seen you, Vitthal!’ There are such strong parallels between Sant Namdev and Sant Tukaram–in their writings and fervour of their bhakti–that people regard Tukaram Maharaj as an incarnation of Sant Namdev.
now! Everything has become auspicious, I see God everywhere, I prostrate in front of rivers, trees and stones! Blessed that my love was fixed in His name!’ Again, he says: ‘How could an uneducated fool have the power to speak what transcends the Vedas? He fills every nook and cranny of me! I bear his stamp! Now my only business is to spread this easy road to the world and carry them over the ocean of life!’ Tukaram started singing in street processions with tal and chipli performing kirtan.
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the recommended pilgrimages to Pandharpur– the varis–into their life. Sannyasis are generally not found here!
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‘Repeat his name— Tukaram, Tukaram—and death is trembling!’ His brahmin disciple Bahinabai states: ‘His abhangs were magical, his personality charismatic!’ People started arriving from faraway places of Maharashtra. He had a group of 14 tal-bearers who followed him everywhere to play the cymbals (tal) in his kirtans. Marathi-speaking people were brought together like never before with the audience singing along in the chorus. His message was easy to understand and simple in nature.
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on Garuda during one of his ecstatic kirtans and carried him away to Vaikuntha—with his mortal body! We have samadhis of all the other saints, but not of Tukaram! Intriguingly he left a set of farewell abhangs, where he tells that he is leaving for good for Panduranga was calling! He requested everybody to stick to the holy name, he solicited their blessings and vanished.
The Abhangs What Tukaram Maharaj left for us are around 4500 abhangs which are Shivaji wanted to known as Tukaram Gatha. His renounce his Chatrapati Shivaji abhangs are more popular and widely kingdom, but Even the great king Chatrapati sung than those of the other sants, Shivaji had heard about the saint and Tukaram Maharaj and there are great Varkari Maharajs was very eager to meet him. Yet asked him not to who know the whole Gatha by heart! Tukaram Maharaj declined an leave his dharma. Tukaram’s abhangs can be easily invitation to the kingly court. He discerned by his mudra in the last refused all honours and kingly patronage and line, Tuka mhane, ‘says Tuka’. Unfortunately, chose to live life day to day accepting its there is no chronological order in the abhangs; uncertainties. Legend tells that the king himself they appear as a huge jumbled up collection! came to Dehu with precious gifts, but Tukaram Among them we find many socio-critical Maharaj rejected them all saying. amhi tene abhangs–against false sadhus and pandits, sukhi… ‘I am happy if you say Vitthala, Vitthala! about the hypocrisy of brahmins, against the What is for you a great treasure is for me equal worship of many different idols, against to dust! Wear tulsibeads on the neck and keep superstition and caste etc. Apart from the the Ekadashi-fast, tell that you are a servant of different bhakti-topics, his abhangs for Vitthala Hari—that is what makes me happy!’ and can be categorized into abhangs of great agony mungi ani rava …. ‘ants and kings are all the same to me!’ Shivaji wanted to renounce his kingdom then, but Tukaram Maharaj asked him not to leave his dharma. After Sant Tukaram’s disappearance Chatrapati Shivaji became the disciple of Sri Samartha Ramdas. Sant Tukaram leaves for Vaikunth If we set his year of birth as 1608, Sant Tukaram disappeared at the age of 42 without a trace. People believe that Vitthal himself came
Celebrations at Sant Tukaram Temple in Dehu
and yearning, abhangs of resignation and waiting, and abhangs of indifference. In the latter ones he challenges even the existence of
On the human birth The Varkaris don’t have a self-negating, renouncing approach to life. Tuka says: barve jhalo alo ya janmasi … ‘It was good that I took I don’t want brahmajnana – birth and acquired a human Vitthal’s form body, a vessel of bliss, the I’m your bhakta and The most popular of all greatest gain! He gave the five you are my Deva, his abhangs is ‘sundara te senses—hands, feet, ears, eyes keep it like this! dhyana…, which along with and a mouth to speak! If you, Sant Jnaneshvar’s rupa pahata locanim… is sung Vitthala, join to them and be the sole object of as an invocation during any bhajan or kirtan. perception, then the bhavarog, the disease of Here Tukaram Maharaj describes Vitthala’s worldly life is destroyed!’ enchanting form standing on a brick, hand on About the sharira, the body, he says: the waist, with tulsi garlands around his neck, sharira dukhace kothara… ‘The body is yellow dhoti, decorated with fish-shaped a storehouse of misery, full of diseases and earrings and the kaustubha-gem. Tuka says: ‘He impurities, the cause of entanglement in is all my happiness! I always love to think of Maya—at the same time this body is the best of him like this!’; and Tuka was very particular all, you can reach with it Parabrahma, you can that he wanted to see Vitthala exactly like this break with it the fetters of samsar! Tuka says: and not in any other form! Quickly use it to do bhajans of the Lord!’ Tukaram is like the other bhakti saints firm in his sagun approach. He says: nako Letters brahmajnana… ‘I don’t want brahmajnana – I’m Special to Sant Tukaram are a set of your bhakta and you are my Deva, keep it like abhangs titled Patrika. These are wistful letters this! I want to see your face, want to embrace which Tukoba formulated for Vitthala when you, want to speak with you! Don’t make late once he was too sick to join the pilgrimage to now, enchanter of the Gopis, keep your feet on Pandharpur. He sent them along with my head!’ the Varkaris passing by his house. Vitthal as a mother Tukaram felt himself much like a little boy and Vitthala as his mother. He chides Vitthala: ‘What mother are you that you left your child in the forest alone!? How could a mother not fulfill the wishes of her darling child?’ He pleads: bhetivancuniya duje nahi chitti… ‘No other thought than to meet you! Come and whisper to
Pandharpur In many wonderful abhangs he invites people to go to Pandharpur and plunder there the unlimited treasure of the holy name. He calls the city a touchstone and wish fulfilling tree! sakala tirthahuni Pandhari mukutamani… ‘What can I tell you about the splendour of Pandhari, the crest jewel of all tirthas! There
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me loving words, let us eat the food of bliss together! Mother and child are not separate— they eat together from one plate!’ Again, he sings: thakalose dvari… ‘I’m a beggar standing at your door! Vitthala, I want some alms— send me out some little love-tokens!’
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God! He accuses Vitthala of not keeping his promise. He sings, ‘God is nothing but a meaningless word, an empty symbol! I’m ashamed to call myself your servant! You are a beggar and a liar! I refuse to utter your name again! Would I have known you don’t exist, I would have not hankered after you!’ And then there are the songs of bliss, where he tells how everything entirely changed after getting Vitthala’s darshan, how his limbs are bathed in waves of indescribable bliss!
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the husband of Lakshmi stands on a brick! No need of vows, pilgrimages, alms—the same punya you get here by just having one darshan of Vitthala! Sadhus and sants sing his name! It’s a place of absolute rest for all beings! Tuka says: No matter how many praises I heap on Pandhari— it’s never enough!’
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holy name is the greatest and most effective! Go and plunder Pandhari! There is the marketplace of God’s name—and it’s all free!’ God’s grace is most important because you cannot enforce spiritual vision! But if you call him with tears and all satvika bhavas, he cannot hold himself back and he will give darshan! svalpa vate cale jaun … ‘After God’s Who are the Sants? embrace you will see him everywhere! Then The association with these supreme why mortify the body? You can dance now! Why bhaktas, who have made Vitthala their all in all, in solitude? There is great bliss in the company is one of the most significant of the sants!’ ‘I’m walking the simple elements of the Varkari Sampraday. Say His name with and easy road—and I’m singing ‘Sant is God and God is Sant!’ Many such love that God Vitthala! You and me in merry sants plead for this divine association stands before you! playfulness, roaring, shouting in bliss! in their abhangs, and Tukaram You don’t need Carrying flags, adorned with Maharaj stresses it the most. ‘A saint to go anywhere— gopichandan and tulsimalas! Tuka who gives himself over to the Lord God comes home! says: This road is straight and goes and is entirely without desire is the right to Vaikuntha!’ ornament of all ornaments, greater than a Tukaram Maharaj expects from his touchstone or wish-fulfilling tree! All he sees Varkaris very high moral values. All men and and speaks is God! I want to be the sand and women are considered as Panduranga and pebbles in Pandharpur where the sants walk!’ Rukmini! The worst is to hanker after He lists up their qualities: ‘The servants of somebody else’s wife or property! Among other Hari are entirely free from fear, desire, worry qualities he emphasizes utter simplicity, and hope! They are full of compassion, see truthfulness, humility and steadfastness. everybody as equal, and friend and foe alike! They have no ego and pride, and they calmly The hardcore Varkaris bear the buffets of the world! They never Among the hundreds of thousands of engage in miracle-mongering! They have Varkaris, there are groups who take Sant abandoned the world—they need no honour or Tukaram’s message in a very literal way. They try perishable goods! God’s name is ever on their to follow all his precepts, and these ‘hardcore tongue, they are filled in and out with the Lord Varkaris’ are the personification of simplicity. and they bear his seal! People live at their feet!’ They practically live on the road, walking up and down Pandharpur-Alandi on Ekadashis, during Upadesh which they fast and sing throughout the night. Tukaram Maharaj recommended constant They receive food and clothing as is needed to repetition of God’s name with one-pointed survive, and they lead a life of bhajan absorbed devotion and holding on to Vitthala’s feet in in Vitthala. With their worn-out dhotis, stitched one’s heart! ‘Say his name with such love that up bags, lota and tal dangling from their God stands before you! You don’t need to go shoulders, sleeping on plastic sheets and gunny anywhere—God comes home! The name is bags, they take pride in living life day to day, utterly sweet—repeating it, all bad qualities accepting the uncertainties of life. The frequent drop off automatically! Among all sadhanas the expression in the abhangs: kaya vaca mana
Vitthal’s heroes and the timeless Pandharpur Tukaram Maharaj appears so meek and gentle, yet there are several abhangs where his voice is full of power. He is aware of his ability to inspire people and claims the status of a messenger: amhi namace dharaka… and kas ghaloni balkat… ‘I have wrestled with time and death and made a pathway over the ocean of samsara! I have come! I’m the bearer of the name! I bear the stamp of Vithoba!’ In many an abhang he says: eka gave amhi vithobace nama… ‘There is no more birth and death, I promise! I planted my foot on the forehead of death!’ ‘I have destroyed the razorblade narrow path so difficult to cross—now we can walk a
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Dehu and the Tukaram Palkhi Every year in March (phalgun), the little town Dehu celebrates Sant Tukaram’s Vaikunth-Arohan or ascension to Vaikuntha. It is a one-day festival of bhajan where hundred thousand of Varkaris fill up every nook and corner. It is called the ‘Tukaram Beej’. Pandharpur, Alandi, Dehu and Paithan are the most venerable places for the Varkaris. In June/July the Tukaram Palkhi sets out from Dehu for the Ashad - Yatra (the ‘Vari’) with hundred thousands of Varkaris walking to Pandharpur for the great Ashad Ekadashi. The Tukaram Palkhi is next to the Jnaneshvar Palkhi the most prestigous. The journey itself has the greatest significance—the pilgrims become the embodiment of this many century old tradition. It is open to all, and it is considered a great honour and privilege to walk the sacred road to Pandharpur. Here on the road everybody is deemed a sant.
broad road fit for a king! Take out the mridangam, the vina and the tal! Let’s enjoy, let’s taste brahmarasa, “the Bliss of the Absolute”! Now I have no other work than to sing Vithoba’s name! Tuka says: Even the greatest sinner becomes a jivanmukta and crosses over in no time!’ Speaking of the ‘Warriors of Vitthala.’ he says: ‘The only true warriors in the world are the sants—they are softer than butter, but they can cleave a diamond—not to fight for material goods like land and property, but to fight faults and bad qualities! What has to be destroyed are the fetters of samsar!’ Tukaram Maharaj envisaged a united world in the footsteps of these sants! He says vira vitthalace gadhe… ‘Death even falls at the feet of these powerful warriors of Vitthala! When they thunderously roar the names of Hari up in the sky, they burn all faults. Their weapons are forgiveness, compassion and peace!’ Tuka’s vision is a Pandhari beyond time and death! The city of the sants, the city of love and joy, where there is no pride of caste, where people fall at each other’s feet, where everybody is equal! A place where Vitthala comes out of the priest-and-ritual controlled temple to dance with his bhaktas on the sand bed of the river! Tuka says: Heci dana dega deva… ‘Vitthala, give me the boon that I shall never forget you! All I ever want is to sing your name with love! I don’t want liberation or wealth—let me always be with the sants! I’m happily accepting then to be reborn again!’ The Varkari tradition is very much alive even today. But a personality like Sant Tukaram has not sprung up since the last 370 years! The abhangs of his disciple Sant Niloba were the last to be integrated in the abhang collection of all the Marathi bhakti-saints. Sant Tukaram remains the last of the great, the pinnacle!
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samarpana, ‘surrender body, speech, and mind’ is what they practice.
Reminiscences
Reminiscences of Sargachhi SWAMI SUHITANANDA
(Continued from previous issue. . .) The author, now one of the Vice Presidents of Ramakrishna Math and Ramakrishna Mission, noted these conversations while serving Swami Premeshananda (1884 – 1967) at Ramakrishna Mission Ashrama, Sargachhi, Murshidabad, West Bengal. Premeshananda Maharaj was a disciple of Holy Mother Sri Sarada Devi. He inspired countless men and women to lead a life of spirituality and service. These reminiscences were originally published in Bengali. 40
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25.9.60
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A
sannyasi who was the head of a large, reputable college went to Hrishikesh for some days. Maharaj: Look. It is an act of manliness to walk away from so much honour, influence, and luxury. He has great potential as a spiritual seeker. But there is a flip side to this. On returning from Hrishikesh, he will gain prestige among his friends and adding to the honour he already enjoys, he will be certified as a sadhu from Hrishikesh (i.e., a tapasvi)! All these aspects should be kept in mind. The Brahmin priests are endowed with tremendous rajoguna – so many ritualistic practices, waving of hands, reciting verses, and performing yajnas with much affectation. Just notice how rajoguni the tantrikas (practitioners of Shakti worship) are – smearing their foreheads with red sandalpaste, etc. The devotees of Krishna are full of love, Gauranga (Sri Chaitanya Mahaprabhu) devotees are emotional, and the devotees of Sri Ramakrishna are serene – gentle and dignified. Brahmachari: Is there any need for sannyasis to read the Sri Sri Chandi, or is it enough if they just read the Gita? Maharaj: We can learn many things about Indian culture by reading the Sri Sri Chandi. Although there is no need for sannyasis to read
this book, it is a must for learning about Indian culture. The foundation of the Sri Sri Chandi is Saguna Brahman (Brahman with attributes). Creation starts with the combination of Akasa, Ether, and Prana, Life force – these have been depicted variously as the goddesses Chandi, Jagaddhatri, and Durga. The metaphors of Mother Kali and Lord Shiva also stand for Saguna Brahman and Nirguna Brahman (Brahman without attributes). The practice of worshipping trees, stones, and serpents slowly evolved from these concepts. People who have not yet felt the need of God in their lives see only the defects in the lives of great men. Do you know why they do this? Their minds are weak, so to justify their own weaknesses they criticise the lives of great men. Such people even allege that Swamiji had the desire for honour and fame. 8.10.60 Maharaj: Some sadhus roam about as parivrajakas (itinerant monks) without any definite purpose. But a sannyasi has a goal – to try and exhaust his rajoguna. Wherever he goes, his mind should always remain spiritually oriented. He should remember the Creator whenever he sees beautiful scene. Thus, gradually his mind will turn inward. The
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Then the Udbodhan office cabled him information about the Sargachhi ashrama and Premeshananda. Since then he has been coming here now and then. Notice that whenever he comes he brings some produce from his farm. One day he asked me, ‘Have you read this book?’ I asked, ‘Which book?’ He replied, ‘Srim’. Without getting annoyed, I said, ‘The name of the book is Sri Sri Ramakrishna Kathamrita – as told by Sri Ma’ (‘as told by Mr. M.’ In Bengali, ‘m’ is pronounced ‘ma’, like the letter of the alphabet; but the doctor joined the two words – Sri and M, and pronounced it as ‘Srim’!). Let me tell you another story about him. For some days he had been pestering me: ‘Please give me your photograph.’ I tried to avoid this, but he was persistent. Eventually, one day I asked him to come after taking his bath. So he came after bathing and respectfully spread his cupped hands. I took a photograph from a cloth bag, held it face down, and put it in his hands. He touched his head to it reverently and then, turning it over, found that it was a photograph of Sri Ramakrishna! He remonstrated, ‘But it is Sri Ramakrishna’s photograph!’ I said to him, ‘Sri Ramakrishna is God, and God is all-inclusive. When everything is within him, isn’t Premeshananda there?’ And I added, ‘Never lower your ideal.’ (To be continued. . .)
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purpose of becoming a parivrajaka is to avoid attachment to anything. Suppose a seeker practises spiritual discipline for fifty years. Perhaps he had committed an evil act ten lifetimes ago. Now in this birth a coincidence of similar circumstances may lead him to commit the same evil act again. For this reason, we have to always remain alert. Who knows what untoward action I may commit in a weak moment? Dispassion is a subjective matter. It wells up from within. To quicken and make it strong, we must practice abhyasa-yoga, living in a community life in accordance with definite prescribed rules. Listen. Listen here. Fetch ‘Srim’. Attendant: What is ‘Srim’? Maharaj: Oh! Don’t you know the story? It is about the doctor you see there – the one who is aged, dark, and thin. When he was studying medicine in Kolkata, he went to Belur Math once or twice. Possibly as a volunteer he distributed khichuri prasada to devotees during some celebration. In the afternoon he attended the religious meeting as well. The direct disciples of Sri Ramakrishna too were present there. After completing his studies, he took up a job. The World War began; he went abroad on commission and earned a lot of money. After retirement he returned to his own house in Murshidabad. One day he went to a shop to buy something. The shopkeeper gave him the item wrapped in a sheet of paper. When he read the text written on it, the subject seemed familiar. It included the names of Baburam, Khoka, and others. Actually the wrapping paper was a page from the Kathamrita (the Bengali original of The Gospel of Sri Ramakrishna). When he recognised it as a page from the Kathamrita, he arranged to get a copy of the book. As he read the book, a deep sorrow welled up within him. ‘Alas!’ he thought. ‘How much I have lost!’
RAMAKRISHNA MATH Ganganagar, P.O: Uttarkashi Uttarakhand: 249193 Email: uttarkashi@rkmm.org
July 2019
Offering to Bhagavan Sri Ramakrishna: An Appeal
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Dear Devotees & Friends, Ramakrishna Math and Ramakrishna Mission, Belur Math declared open a Math centre at Uttarkashi, an ancient holy town in the Garhwal Himalayas on 20th Oct 2017. There was already a small dwelling house, named as Ramakrishna Kutir since 1963, where 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. Swami Turiyananda, a direct disciple of Sri Ramakrishna spent a year or so in Uttarkashi during his wandering days. Impressed by the Swami’s overwhelming personality and knowing him to be a disciple of Sri Ramakrishna, the Raja of Tehri donated a piece of land to him at Uttarkashi and the then Mahant of Kailas Ashrama built a small hut for him. That was the sowing of the seed of future Ramakrishna Math in Uttarkashi. In view of spreading Swami Vivekananda’s ideal of service and spirituality among the masses, we plan to purchase some land measuring at least one acre in Harsil Valley, 75 kms off Uttarkashi and 25 kms from 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. A sum of Rs. 2 crores is estimated to set up and develop this additional unit of the Uttarkashi 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/RTTGS to the Ramakrishna Math, Uttarkashi, Union Bank of India, Uttarkashi Branch; IFSC: UBIN0560189, A/c No. 601802010006696. Kindly mention the purpose as “Donation for purchase of land and development of the Math centre” and send your PAN and full address by email to uttarkashi@rkmm.org or SMS to 9447051231. May Sri Ramakrishna, Ma Sarada, Swami Vivekananda bless you all. Date: 1 June 2019
Yours in the Lord, Swami Amaleshananda Adhyaksha
Article
study of temples in Bengal of the late medieval period is an interesting chapter in history of Indian art and architecture. Evolving in intimate association with the changing phases of life and faith, temple architecture of Bengal with its varied styles – Chala, Ratna, Deul, Dome-shaped, Flat-roofed etc., – and the decorations, designs and graceful terracotta works of floral, animal and human figures is a great legacy. The low-lands of Bengal are sustained by rivers and canals and its alluvial soil inspired the then artisans to make brick temples. In the humid and moist climate of Bengal it is very natural that instead of stones, clay was chosen as the medium to give expression to Bengali sentiments and culture through terracotta (baked clay) temples across the Rarh Bengal specially in the districts of Bankura, Birbhum, Hooghly, Murshidabad, Medinipore, Howrah, Purulia, Burdwan and Nadia. The subject matters in terracotta on these temples are generally Hindu epics – Ramayana, Mahabharata, Krishna Lila, Vaishnavism, Mangal Kavyas; social scenes with different types of floral and geometrical designs also cover the temple walls. There are hundreds of beautiful terracotta temples still existing in Bengal. Some of them are – Radha Govinda temple of Antpur, Ananta Vasudeva temple of Hooghly, Shyamrai and Jor Bangal temples of
Bishnupur in Bankura, Laxmi Janardan Temple of Daspur in Medinipore, Pratapeshwar temple of Kalna in Burdwan, Raghunath Temple of Ghurisha in Birbhum, and Raghaveswar temple of Dignagar in Nadia. This article is about Ratneshwar temple – a beautiful five-pinnacled terracotta ornamented Saivaite temple which is fading into oblivion.
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DEVASHIS NANDY
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Lyrics in Terracotta – Ratneshwar Temple of Bhattamati
Ratneswar Temple
The author, who lives in Chandannagar, W.B., has a number of publications on Terracotta temples. devashisnandy1957@gmail.com
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Base Freize
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Front Facade
Bhattamati, is a small village in d evo te d fo l l o we r s o f S r i C h a i t a nya Murshidabad district, located about 5 kms west Mahaprabhu. These two were instrumental in of Lalbag Court Road Railway Station on bringing these Bhatta Brahmins to this village. Howrah – Azimganj section of Eastern Railway. It can be presumed that they were tasked to The presence of Ratneshwar, a Pancharatna establish a Vaishnava learning school in Shiva temple full of terracotta artwork, Murshidabad to spread the Vaishnava culture indicates that the village had a glorious past. and the teachings of Sri Chaitanya. There is a Most of the terracotta artwork has been large pond in the southern direction known as destroyed due to neglect and passage of time. Kalisagar. Still one can enjoy the beautiful handiwork of This is a Pancharatna temple i.e., having the artisans of those times, and the temple can five turrets on the top – four pinnacles on the easily stand in favourable comparison with any sides and the one at the centre being much other terracotta temple of Bengal. There is no larger in size. The entire structure is on a dedicatory plaque and it is not known who square base and each of the ratnas or turrets built this temple. which are pyramidal in shape, are in The village was initially sy m m e t r y w i t h t h e m a i n Four hundred known as Bhattabati, the abode structure of the temple. The of Bhattas; it later became temple faces south to which is its Carnatic Bhatta corrupted as Bhattamati. It is said single entrance. This south-facing Brahmins settled in that four hundred Carnatic wall has the richest terracotta this Bengal village Bhatta Brahmins settled in this ornamentation. All the exterior during the reign of village in the days of Allauddin walls follow a similar Allauddin Hussain Hussain Shah (1494 -1519), the arrangement of three tiers with Shah (1494 -1519). king of Gaur. The reign of Hussain overhanging cornices. Inside the Shah was known for religious tolerance temple there is a huge Siva lingam which is towards Hindus. It was during his reign that the worshipped daily by a local priest. celebrated medieval saint Sri Chaitanya The front side, i.e., the south face which Mahaprabhu preached the Bhakti cult has a rectangular space between the first and throughout Bengal. Two high level Hindu second arch is heavily decorated with social officers in Hussain Shah’s administration, one and domestic scenes like hunting, dancing, his private secretary (Dabir-i-khas) Rupa music, smoking, and even a guru followed by Goswami and another his confidant minister his disciples. These different scenes are on the (Saghir-Malik) Sanatan Goswami became two sides of beautifully carved Mangala
Correction: In the article ‘Swami Vivekananda in Sri Lanka: New Findings’, June 2019 page 24 the caption for the photograph should be as: Vennarpannai Shivan temple and adjoining Kathiresan (Murugan or Kartikeya) temple where Swamiji worshipped on 24 January 1897.
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23 The Vedanta Kesari
PA G E S P O N S O R : A D E V O T E E , K I S M AT P U R , H Y D E R A B A D
Kalashas, the auspicious earthen pots, set Lord Vishnu. On the eastern face of the temple, vertically one above the another. The second to the left is Gour Nitai, to the right Radha arch has an overhanging cornice supported on Krishna, and in the middle Sharabhuja nine twin tigers standing on their hind legs. Gouranga, or Sri Chaitanya Mahaprabhu with The entire arch is overhung by a heavily six hands. It is believed that Sri Chaitanya ornamented vine design. Above the design is revealed this form with six hands to stucco work of different leafy structure. A Sarvabhauma, Ramananda and Nitai. The first smaller arch above that supports a series of two hands hold a bow and an arrow, the second panels of Dashavataras, the ten two hands hold a flute in the act of incarnations of Lord Vishnu, playing upon it, and the last two flanked by Ganas. Almost all hands hold a danda, or stick, brick temples in Bengal of and a kamandalu, or t h e l a t e m e d i e va l sacred water pot. By period portray the this manifestation, Sri Dashavatars. These Chaitanya made Nitai panels are flanked understand that he on either side from was Rama as well as bottom to the top by Krishna. a series of panels. The religious, Those on the right social, and political side depict episodes scenes depicted on the from the life of Lord temple walls reflect a Rama, while those on the society which was at the left side present the life of crossroads in late medieval Lord Krishna. Interestingly, on Bengal, especially in the field of either side of the doorway, just Sharabhuja Gouranga temple building. Although this above the base frieze there, there are temple was first documented and two groups approaching each other – from the notified for renovation and protection by the right come a troop of Englishmen with suits Directorate of Archaeology and Museums, Govt. and hats, and from the left come a brigade of of West Bengal in 1973, the renovation work Muslim soldiers. was carried out only in 2005-2006 with the Other than on the southern side, the rest h e l p o f P u b l i c Wo r k s D e p a r t m e n t , of the temple’s terracotta plaques are in a Murshidabad. But after that there has been no dilapidated condition. On the western side, arrangement to protect this priceless there is an unusually large 6ft height Matsya monument. The temple stands in the midst of Avatar, the Fish Incarnation of Lord Vishnu. paddy fields surrounded by ponds, awaiting Similarly, on the northern side there is the 6ft curious tourists and lovers of terracotta height Vamana Avatar, the Dwarf Incarnation of temples.
Article
Bishop John J. Keane: In Defense of Swami Vivekananda
July 2019
ASIM CHAUDHURI
The Vedanta Kesari
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Introduction wami Vivekananda’s first three speeches at the Parliament of Religions in 1893: ‘Response to Welcome’ (September 11), ‘Why We Disagree’ (September 15), and ‘Paper on Hinduism’ (September 19), were respectively an appeal for tolerance or acceptance, an appeal for interfaith understanding, and a profound exposition of Hinduism. But it was a different story on September 20 (‘Religion not the Crying Need of India’). That was a speech accusing the Christian missionaries in India of trying to save the souls of the heathen instead of trying to save their bodies from starvation. He was not scheduled to speak that night. It was a fortuitous coincidence that some of the speakers didn’t show up and the audience persuaded him to take the podium. The Chicago Inter Ocean of September 21 reported the following as to what happened just prior to his actual speech: At the close of the reading of Mr. Headland’s paper on ‘Religion in Peking’ Dr. Momerie announced that the other speakers bulletined for the evening had failed to appear. It was but 9 o’clock, and the main auditorium and galleries were well filled. There was an outburst of applause as they caught sight of the Hindoo monk, Vivekananda, sitting in his orange robe and scarlet turban upon the platform. This popular Hindoo responded to the generous
S
applause by saying that he did not come to speak tonight. He took occasion, however, to criticize many of the statements made in the paper by Mr. Headland. Referring to the poverty which prevails in China, he said that the missionaries would do better to work in appeasing hunger than in endeavoring to persuade the Chinese to renounce their faith of centuries and embrace Christianity at [as] the price of food. And then the Hindu stepped back on the platform and whispered to Bishop Keane, of the Catholic church, a moment. He then resumed his address by saying that Bishop Keane had told him that Americans would not be offended at honest criticism. This is the first time we see Bishop Keane entering the ‘Vivekananda Orbit’. It is highly likely that they had some prior discussions on that general subject. The absence of the scheduled speakers in that time slot gave Swamiji the opportunity to speak. We will see later how the bishop’s views coincided with those of Swamiji. Who was Bishop Keane? It may be appropriate at this point to introduce Bishop John Joseph Keane (18391918), then the rector of the Catholic University of America in Washington, D.C., and also the bishop of Richmond, Virginia. Bishop Keane was known for his liberal and progressive v i ews . A l t h o u gh t h e C a t h o l i c s were
The author, a well known researcher on Swami Vivekananda, lives in U.S.A.
asimphoenix@gmail.com
July 2019
25 The Vedanta Kesari
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discriminated against in the 19th century, he was reading a long paper by one Charles F. strongly advocated the full representation of Donnelly at the Parliament, titled ‘The Relation the Catholic Church at the World’s Parliament of the Roman Catholic Church to the Poor and of Religions. His deep commitment to Destitute.’ But he paused during the reading education, and to interfaith understanding and said, as reported by the Chicago Herald of were legendary. He constantly reached out September 22, 1893 (page 10): beyond the confines of his church, …..My heart was glad when I Christ would and was the first Catholic bishop in listened last night [September 20] Virginia to preach to the Africanand heard our good friend, the bless poverty, American community. His liberal/ but would never Hindoo, confess that for years he did progressive worldview drew the ire bless destitution not know where he was going to get of conservative members of the his next meal. That was the way with Catholic Church hierarchy and he was forced to these poor Franciscan monks. They were resign his rectorship in 1896. reduced to poverty in order that they might Bishop Keane was a friend of the poor and better consecrate themselves to the service of disenfranchised. He worked tirelessly for the God everywhere. And let me also say here, social and cultural uplifting of the working because it is in close connection with the classes and for the rapid assimilation of thought printed in the paper [Mr. Donnelly’s immigrants into American life. He drew a paper], from my heart I indorse the distinction between the poor and the destitute. denunciation that was hurled forth last night Just before he expressed his support on against the system of pretended charity that September 21, 1893 at the Parliament (as offered food to the hungry Hindoo at the cost of reported by the Herald) for Swamiji’s views, the their conscience and their faith. The question day before, he had said, ‘Christ would bless might well be asked whether among Christian poverty, but Christ would never bless people such a system was possible, and yet we destitution. Christ was poor, his apostles were have only to look back to the history of famine poor, but Christ and his apostles never were in Ireland in order to know that such things miserable and destitute. It is a mistake to have been. A shame, a disgrace to those who suppose that the Church of God gives any call themselves Christians. But I am happy to sanction or benediction to destitution or state, in answer to a half question also asked wretchedness.’ There is a subtle difference last night, and in connection with this subject, between poverty and destitution. While poverty that in China and in India, the Sisters of Charity is a state of being materially poor or indigent, and the Little Sisters of the Poor have many destitution goes beyond poverty; it implies institutions in which they are pledged by holy reduction to a state of abjectness—a degrading vows to care for the indigent, no matter what mental state. The distinction is important, might be their faith, without asking any man to because Swamiji had taken vows of chastity, be guilty of the sham hypocrisy of pretending poverty, and mendicancy—but not of destitution. conversion in order to get bread. [Applause.] I will go further and say: We were startled Bishop Keane’s endorsement of at the denunciation that came also from the Vivekananda heart of the Hindoo monk last night, of the On September 21, the day after the Christian system of the atonement, as he whispered communication between Swamiji understood it. I sympathize with him from his and Bishop Keane on the platform, the bishop standpoint. There have been men who through
July 2019 The Vedanta Kesari
26
a mistaken piety have so exhausted the supremacy of God as to utterly annihilate all responsibility and the co-operation of the human free will. For any such system or the idea of the atonement of Christ I have no more sympathy than has our Buddhist [sic] friend. I say to him let him go on criticizing the Christians, we do not hear half enough of this. I firmly believe in the principle laid down by dear Bobby Burns [Robert Burns]: O wad some power the Giftie gie us To see oursels as ithers see us. [Applause] And if by these criticisms Vivekananda can only stir us and sting us into better teachings and better doings in the great work of Christ in the world I for one will be profoundly grateful to our friend, the great Hindoo monk. [Applause.]
A friend in deed Swamiji rarely received such public endorsement of any clergy in the U.S., and that too in front of an international audience of Christians of all denominations. He must have been in the audience listening in appreciation to every word of it and must have been grateful to the bishop for his support. It is important to note that the bishop said things that Swamiji had left unsaid.
Bishop John J. Keane (1839-1918)
Swami Vivekananda in Chicago Sept 1893
It is unfortunate that very little is known about their interaction during the rest of the Parliament days and thereafter; maybe there wasn’t any. Swamiji was in Washington, D.C., the home of the Catholic University of America, in the fall of 1894, but there is no record of his meeting with Bishop Keane, who had spoken his mind against the ‘system of pretended charity’ of Christian missionaries in Asia. The bishop’s defense of the Hindu monk probably did not sit well with the conservative leaders of his church, and might have been added to the list of his other unorthodox views that led to his forced resignation from the rectorship three years later. Bishop John Joseph Keane will always be remembered as Swamiji’s friend in need. They were of the same mindset. Swamiji consulted with him before firing his salvo of criticism against Christian missionaries; and the bishop came back, praised him for it the next day, and did more of the same.
PULLOUT FOR REFERENCE
Note: This is the seventh issue in the 9-part series on Swami Vivekananda's message to the youth. For previous issues refer The Vedanta Kesari: January � June 2019
Issue 19 issue 10
IN THIS ISSUE:
Message 7
Expand your heart
First, feel from the heart. What is in the intellect or reason? It goes a few steps and there it stops. But through the heart comes inspiration. Love opens the most impossible gates; love is the gate to all the secrets of the universe.
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CW:III: 225
“
Even if you cannot give to others for want of money, surely you can at least breathe into their ears some good words or impart some good instruction, can’t you? Or does that also require money? CW:V:382
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At your very threshold, Nârâyana Himself in the form of a poor beggar is dying of starvation! Instead of giving him anything, would you only satisfy the appetites of your wife and children with delicacies? Why, that is beastly! CW:V:382
Even the least work done for others awakens the power within; even thinking the least good of others gradually instills into the heart the strength of a lion. CW:III:382
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27 The Vedanta Kesari
PA G E S P O N S O R : G R E E N M E S G . O R G , C H E N N A I
Swami Vivekananda extols us to expand our heart and genuinely feel for others. In his own words:
Here are some examples of people who were moved by the plight of others & took action. Can you think of more? example 1 SAGAR RASKAR & PANKAJ SHELKE have
July 2019
witnessed the devastating effects of rioting - burning of shops and vehicles, leading to loss of life and property. “In such situations, common citizens are at the receiving end of the carnage. [Such] violence prompted the two of us to do something about it”, says Sagar.
The Vedanta Kesari
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Moved by the plight of the common citizens in the face of not only riots but also tragic fire accidents, the two friends set out to come up with a quicker & easy-to-use solution that could prevent such tragedies. After endless research & development they've come up with a cylinder-shaped fireball that can douse fire within 3-10 seconds.
example 3 As a college student, whenever HIMANSHU PATEL went back to his village Punsari, he was bothered by the stark difference between the town and the village. (i) There was no electricity, water system, health centres, angandwadi, etc. (ii) Law & order was out of control & there was no effort to resolve the frequent internal clashes in the village. He could not digest the condition of the people & the village. Even as a student, he wanted to do something about it. For example, he would search out government schemes and propose it to the Sarpanch. However, no one was willing to listen to a young boy who didn’t hold any position in the village. So, after completing his education, he decided to take up full responsibility for changing the condition of the village. Becoming a Sarpanch at the age of 22, he has been living this goal for the last 10 years, and the difference can be seen. Today, Punsari is one of the best villages of India, with all the amenities of a city - electricity, street lights, pucca roads, toilets, garbage management, wifi, and so on. Himanshu is one of the most dynamic Sarpanchs India has.
example 2 Children of Sathe Nagar, had to walk across a 100 feet long stretch of an open and dirty canal, which has also claimed a few lives. The parents were reluctant to send their children to school. Moved by the terrible conditions the school children had to suffer, & the consequent effect on their education, 17 year old ESHAN BALBALE took the initiative to ensure safe travel for the children. He decided to build a bridge. Realizing that building a concrete bridge would take a long time due to permission from the government, he decided to make a bamboo bridge which would be light yet strong, and could provide basic safety to the kids as they travel every day.
example 4 Earth Saviours Foundation at Gurugram supports abandoned and mentallychallenged persons. With 500 people to cater to, the Foundation was primarily reliant on a borewell for their water needs. But as the groundwater in the city continued to deplete, they had to keep digging deeper. Soon they were facing acute water shortage which was affecting the lives of the residents. Seeing this, 15 year old TAVISHI felt the urgent need to address this crisis. She decided to help them with a cost-effective yet efficient method of ensuring a sustainable water source. How? Through rainwater harvesting. She only had a month before the monsoon season started. The marathon began - she campaigned for funds, contacted experts for guidance & planned the implementation, got necessary permissions, all the while managing her exams & swimming practice. The time-crunch was challenging but she was determined. The project was completed on time and it has made a huge difference to the Foundation.
What stops us from expanding our hearts and becoming like these people? Here are some of the common barriers... Barrier 1: Selfishness
Barrier 2: Callousness or insensitivity Rajeev is watching the news on the T.V.
No way! I will lose part of my property, which I worked so hard for!!
In this case, Murugan is unwilling to go beyond his own narrow self-interest for the sake of collective good
In this case, Rajeev is unwilling to empathize with the ground realities of children in various parts of our country
In a co-operative bank, a pensioner comes in with a genuine & urgent need... Jan 19, 2016
A 39-year-old civic employee lay helplessly on the railway tracks at Halisahar station after a train severed both his legs on Monday morning. Hundreds of people including GRP and RPF personnel and commuters watched, yet no one raised a finger to help. After 20 minutes, another train crushed him to death. This is a case where people are reluctant to step out of their preoccupation with their own interest and are unwilling to take even a little trouble for other people.
Barrier 5: Feeling of separateness or division Ayan is searching for a house to rent in a city. He asks Rakesh for help...
Why should I help him? He is not from my community. Let him struggle on his own!
This is a case where Rakesh is unwilling to let go of the artificial barriers that he has created with other people.
Come back tomorrow and check. It might be ready... Why should I hurry up for this lady. Anyway, it's 5 pm and I need to go home today...
BANK EMPLOYEE
CUSTOMER
In this case, the employee is unwilling to sincerely commit to helping somebody else and invest herself into the other person’s problems.
Barrier 6: Disengagement The Times of India
Mar 15, 2018
In the course of routine, Agency's blunder leads to cancellation of 5000 ration cards Under the National Food Safety Act, new cards were to be issued to all ration card holders. Many applicants left the Aadhaar field blank in the form, as it was not specified as mandatory. However, the department had to get the job done, so they filled in random Aadhaar numbers to get those forms submitted. However, as the verification process failed, the system not only rejected the application, but also cancelled the existing ration cards of those applicants. These families came to know only when they went to collect their supplies! This is a case where people are unwilling to get involved to genuinely solve a problem, and look for quick fix answers instead, which may lead to great unintentional harm.
July 2019
The Times of India
Such things happen because of overpopulation. These villagers produce so many kids & they can't feed them.
Barrier 4: Insincerity
Barrier 3: Apathy or lack of concern
RAKESH
BREAKING NEWS 2.3 crore kids in India malnourished
29 The Vedanta Kesari
PA G E S P O N S O R : S M T. R A J A M S U B R A M A N I A M , C H E N N A I
Murugan's house abuts a very narrow lane, which causes issues during catastrophes like fire etc. A proposal to widen the lane by taking in the the compound wall along the lane, has been proposed...
How to expand our hearts? Four Practices which can help begin our journey... PRACTICE 1:
PRACTICE 2:
Expanding our concern set
Expanding our zone of self-interest
wider concerns
employment & livelihood for all
infrastructure and public facilities
harmony between communities
safety for women and children
narrow concerns
July 2019
my wife & children
The Vedanta Kesari
senior citizen friendly services
my friends my career my relatives
30
wider zone Benefit for all concerned?
How will it affect everyone - in different ways?
narrow zone My benefits?
Win-win for all?
What's in it for me?
Is it in the larger interests of everyone?
How am I affected?
better quality of education
PRACTICE 3:
PRACTICE 4:
Expanding our sense of identification
Expanding our vision of life & our aspirations wider vision & aspirations
wider identification I am identified with my country and hence I feel a oneness with all fellow citizens
new kinds of challenges to face & solve?
positive impact on society at large?
narrow identification I am identified with my family, friends and people from my community/ locality/ religion.
narrow vision & aspirations good lifestyle? good pay?
career growth?
contribute towards nation building?
valuable and fulfilling work-life?
Share examples of your experiences of trying out these practices, on
www.vivekanandaway.org
Any questions that come up in your mind while doing so, can also be discussed here.
and the
e Mystical Twelv
LAKSHMI DEVNATH
ne hundred and fifty,” Poorva concluded. Boredom had forced her to count the ants crawling out of her window in a perfectly straight line. “How I wish I were one of them,” she sighed. Standing near the window, Poorva watched with utmost irritation as yet another salt-and-pepper head bobbed into her house. She shifted her position and saw the ungainly figure attached to the almost non-existent neck. God! It was the lady from across the street. Aunties, uncles … so many of them – they kept coming … coming to see HIM! Poorva walked towards the staircase and leant over the railing. Yes, there he was – the old man with the saintly smile. His eyes looked so gentle that Poorva felt her anger wane. Her change in mood, however, lasted for barely a few seconds. He was the supreme saboteur, she reminded herself. The one who had ruined her holiday plans! Poorva had been forced to remain at home for the last two months. First, her baby brother had fallen ill, and then she had come down with chickenpox. Notwithstanding all these setbacks, the family had just decided to make the most of the last week of her holidays, when the old man had come to stay in their house, “completing the disaster sequence,” Poorva fumed. Anger surged within her as she recalled yesterday, the day her mother had brought home this Mr. – or should she say ‘Swami’ – Ramaswamy. Apparently, he was her granduncle, who had surfaced after a long time. The previous night, her mother had gushed to her father, “We always addressed him as ‘Swami Maama’ and now he has evolved into a true Swami! I’ve heard from so many people that his spiritual powers are enormous. Don’t you think we did the right thing by inviting him home? I can understand Poorva’s disappointment, but we may never get another opportunity to have somebody like Swami Maama stay with 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
July 2019
“O
gic ,M ira cle s
31 The Vedanta Kesari
PA G E S P O N S O R : S M T. S H U B H A L A X M I P I T R E , M U M B A I
Ma
us.” She had then turned to Poorva, standing beside her with a pronounced scowl on her face, and said, “Kanna, don’t look so grumpy. I’m sorry that I have upset your holiday plans. But I came to know only yesterday that he was visiting Chennai. Poorva, Swami Maama is like your Thaatha. I’m sure you’ll get to like him.” Not impressed, Poorva had cut in, “When will he be leaving?” Her mother had replied, with a reproachful glance, “Stop being rude, Poorva. It’s a privilege to have him stay with us.” This was surely the most pathetic holiday ever, or so Poorva thought. (To be continued. . .)
The book is available through www.lakshmidevnath.com
July 2019
Aazhvaars
The Vedanta Kesari
32
The Aazhvaars or Aalvaars were 12 great Tamil saint-poets who worshipped Sri Vishnu as the Supreme Lord. They were called Aalvaars because they always remained immersed in experiencing the love and presence of God. They lived in the serene countryside on the banks of Tamraparani and Cauvery and shores around Mamallapuram and Mylapore. The Aalvaars poured out their ecstatic experience of the Divine in chaste Tamil poems which are called Pasurams, or verses. Collectively, these Pasurams constitute the Nalayira Divya Prabandham, which amounts to 4000 verses. They are famous for their poetic beauty, rhythm, and deep philosophic and spiritual truths. It is believed that the Aalvaars are incarnations of different aspects of Sri Vishnu as given below: Name
Incarnation of
Birth Place
Poigai Aazhvaar
Paanchajanyam (conch)
Thiruvehka in Kanchipuram
Thirumazhisai Aazhvaar
Sudarsana (discus)
Thirumazhisai
Bhootham Aazhvaar Pey Aazhvaar
Nammazhvaar Madhura Kavi
Kulashekhara Aazhvaar Periaazhvaar Andal
Thondaradippodi Aazhvaar
Thiruppaan Aazhvaar
Thirumangai Aazhvaar
Kaumodhaki (mace) Nandhaka (sword)
Vishwaksena (commander-in-chief)
Kumudha (one of the celestial beings in Sri Visnu's kingdom) Kausthubha (gem) Garuda (vehicle)
Bhooma Devi (Mother Earth) Vaijayanthi (garland)
Shrivatsam (a mole on the chest) Saarangam (bow)
Thirukadalmallai or Mahabalipuram Mylapore
Thirukkurugoor or Aazhvaar Thirunagari Thirukkoloor
Mahodayapuram now Kodungallur Srivilliputhur Srivilliputhur
Mandhankudi, near Kumbakonam Uraiyur
Thirukkuraiyaloor
Pariprasna Approach the wise sages, offer reverential salutations, repeatedly ask proper questions, serve them and thus know the Truth. — Bhagavad Gita
July 2019
Reason and Faith
QUESTION: What are the relative roles of reason and faith in the path of devotion? MAHARAJ: Faith and reason are the two unique faculties of the human mind. Animals have neither of these. Many a learned man recognizes that reason is a distinguishing feature of man from animal. But by a strange perversity, they fail to recognize that the faculty of faith is equally so. Faith and rationality are like the two legs of a man. One who is devoid of either of these faculties is like a one-legged man. In everyday life also it would be noticed that ninety per cent of our activities are based on information accepted on faith. For this the so-called rationalists have perhaps no objection. All their objection is reserved for the acceptance of an ultimate spiritual principle that transcends Nature and of which Nature is only an expression. Now, it is an obvious fact that reason understood as a processing of data cannot in itself provide the data. In matters connected with life and Nature, the data are provided by sense experiences. These also include scientific powers of the senses enhanced by instruments. The function of reason consists in processing these data and establishing connections between them drawing inferences from them, and formulating theories based on them. Naturalism contends that Nature is self-sufficient, and self-explanatory. There are no data beyond Nature and even if there are, there is no way of getting at them. Large numbers of people feel that this is a very unsatisfactory position. For it makes life and Nature meaningless and to submit to a meaningless existence is an impossible situation with the human spirit. Those who are satisfied with the life of the senses and the joys and fulfilments it offers, however, stifle questions on this problem. They follow the way of the ostrich by ignoring the problem. But no one with an earnest spirit can rest at that. Such a person struggles through the path of introspection to overcome this stalemate and it is the verdict of the best among such, that they are able to solve the riddle by developing the power of intuition by which they recognize that Reality in its essence is Sat Chit Ananda (Existence Knowledge Bliss) and not a mere mechanical entity. The witness of intuition is immensely more powerful than sense perception. Now this power of intuition is only developed from faith. Faith must begin to operate when pure reasoning gets stultified. Faith is the pre-acceptance of the nature of the ultimate reality as Sat Chit Ananda, with utmost sincerity and with resolution to live in a way as to lead to this intuitive experience. It includes also faith in the Sastras or scriptures that inculcates doctrines based on the intuitions of the great seers of the spiritual reality and the disciplines laid down by them for aspirants to follow.
33 The Vedanta Kesari
PA G E S P O N S O R : S R I H A R I S H R A N G A N AT H A S H A S T R I , B E N G A LU R U
Q & A with Srimat Swami Tapasyananda (1904 to 1991), Vice-President of the Ramakrishna Order.
The so-called rationalists scoff at the ideas stated above about the method of intuition. But their attitude reveals only their ignorance and dogmatism. They seem to have a vested interest in their ignorance. Reason has a place in dealing with the data got through intuition. Just as it processes the findings of science and formulates theories it can do the same with the findings of intuition,—study them as experiences of different seers, establish their relation with the findings of natural science and build systems that will appeal to the rational understanding of man. Thus reason and intuition have to work together to build a comprehensive theory about life and its goal. All trouble starts when some people begin with the idea that faith is fundamentally a pursuit of superstition, which it is not. It can of course degenerate into that if it is not properly cultivated, just as the reasoning faculty of man can lead to fallacious conclusions if it is not trained and exercised properly. What faith can give, can never be got by mere reasoning; for faith is the forerunner, the germ, of intuition. Reasoning is also required to coordinate and regulate the findings of intuition based on faith.
July 2019
Love of God
The Vedanta Kesari
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QUESTION: What is meant by the expression ‘Intellectual Love of God’? MAHARAJ: The expression ‘Intellectual Love of God’ was used by the great western philosopher Spinoza in the context of his conception of an absolute and impersonal God. God loves Himself but does not return the love and prayers of finite beings, according to him. But the finite being, man, is in his essence one with the only substance, which is God. To know oneself in that relation with the eternal Being i.e., be united with Him in essence by discarding the hold of impermanent entanglements, is to participate in His self-love, which is only another name for ‘Bliss of pure existence or unsullied Being’. Such participation in the bliss of the eternal Being through union with Him is called Intellectual Love in contrast with sentimental, personal devotion to a Being who is expected to respond to personal love and prayers. This is not much different from the point of view of the followers of the path of pure Jnana or even of devotion mixed with Jnana in the Indian tradition. But the followers of the path of pure devotion would also consider God as personal. To say that He is only an impersonal Principle is to compromise with His absoluteness. To limit Him as irresponsive to love and devotion will only reduce participation in His bliss to the status of enjoyment of a natural scenery or appreciation of a scientific law. It is the contention of the Bhakti school that God reveals His pure Bliss-Nature only to one who considers Him as his ‘own’ and approaches Him in a personal relationship. Of course, here also the devotee does not crave for any favours except the joy of serving Him. Here also God is bliss, but He is active bliss. He has the power of bliss, which actively elevates the devotee who approaches Him through prayer and surrender to become a participant of divine bliss by destroying all obstacles that stand in the way and raising him to the state of participation in the bliss of service (Bhajanananda). Selections from Spiritual Quest: Questions & Answers by Swami Tapasyananda
Article
he men of Knowledge state that Brahman alone is real; the world is illusory like a dream. Yet we know that in dream the dream experience is real. To explain their point, they take the illustration of the snake and the rope. What lies there in front of us is just a rope, but we become afraid thinking that it is a snake. We tremble and shout for help. However, when someone throws a beam of light and points out that none of the features of a snake is present in that thing and it is just a rope, all these unnerving feelings leave us. Even more unfortunate is our condition if we look at a snake and think that it is just a rope! If we try to pick it up, we will be bitten. So, we are warned not to see Atman in the Anatman (world) and nor be attached to the unreal world. We should continue our quest for Brahman through a system of disciplines. It is strange also to see that men of Knowledge explain creation! From Atman comes space, fire, water, earth and so on to embodied people. If the world were really unreal why should one go to such elaborate explanation of creation. The five fires explaining creation found in the Upanishads seem to be out of place. So also is the idea that Brahman felt lonely and thought I shall become the many. In many there will be enjoyment of the ‘other’. And stranger further is the utterance that having projected the world, Brahman entered into it. The main objection that the world would limit the infinitude of Brahman can come under question. Where was the world into which
Brahman entered? In the case of embodied beings, the Atman is lodged in the five sheaths composed of food, vital force, mind, knowledge, and bliss. Where are these sheaths when the world itself is denied? One would expect that there would be no attempt to describe the ultimate Truth relying in any way on something unreal which eventually gets discarded. In the explanation that, that from which beings are born, that in which they are sustained and that unto which they return on dissolution, is Brahman – it is again a reliance on the false world to point out the real Brahman. Even a knower of Brahman is not averse to running ashramas, preaching to 35 disciples, or begging for alms; all of these have interaction with the denied world! Men of knowledge believe that a daring man turns his vision (and other senses too) inward to perceive the Atman. What was there to perceive outwardly anyway, that one had to turn inward? In all religions barring Hinduism, such bold questioning is denied; acceptance of the dogma is a must. But Hinduism gives scope for development of The ‘As-Is’ hybrid spiritual ideas. The supposes that Brahman above observations were to arrive at a alone is present, either ‘As’ the world or ‘Is’ better understanding. Brahman. Let us take the example to illustrate the ‘Is’ ness of the worldly objects. This pot exists; this cloth exists. Existence is the common feature of the denied world. So, the ultimate Reality is Sat, Existence. It is further described as Chit, Consciousness/
The author is a senior sannyasi of the Ramakrishna Order and lives in Belur Math.
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SWAMI SATYAPRIYANANDA
The Vedanta Kesari
PA G E S P O N S O R : A D E V O T E E , V I D YA R A N YA P U R A , B E N G A LU R U
The ‘As’-‘Is’ Hybrid
satyapriyananda@rkmm.org
PA G E S P O N S O R : S R I R A J U Z . M O R AY, M U M B A I
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Knowledge and Ananda, Bliss. So the ‘Is’ and it is all Brahman; turn the mode switch svarupalakshana of Brahman is Sat-Chitto ‘As’ and it is this world. With this perception Ananda. This is supported also by our efforts (a we can explain our otherwise inexplicable result of the natural tendency to reach that interactions with the world, our sadhana, our state) to live long, to be conscious and concepts of bondage and liberation, our service knowledgeable, as well as to enjoy undivided to humanity in the spirit of worship of God and bliss. However, in the mortal plane there is no last but not the least our ‘namaskar/pranams’ place of absolute Sat-Chit-Ananda; it can be with folded hands. By being stuck to one grove only relative. We can live longer, know more, we deny the other and in the language of Sri and be happier. The absolute in a relative world Ramakrishna, we do not get the complete is only a mirage. weight of the Bilva fruit. As to Referring to the above whether we will rest in ‘Is’ Sri Ramakrishna asked examples one could take the devotees not to be one-sided: mode or ‘As’ mode depends stand that ‘whatever is’ is on the Will of the Divine form, formless and many ‘what it looks as’. The ‘Is’ Mother whom we supplicate more possibilities exist. ness of Brahman looks as the with humility. If She chooses Put no limit to God. pot or the cloth in the world. to, She may place a privileged This gives rise to the ‘As’ ness of Brahman or person in that state of being in touch Shakti as it is called. Here comes the simultaneously with ‘As’ and ‘Is’ aspects. That is significance of Sri Ramakrishna’s statement what Bhavamukha is. that Brahman and Shakti are identical; that he Sri Ramakrishna did not like to be merged calls Brahman when it is not engaged in the in Brahman for ever when one behaves like a acts of creation-preservation-destruction. child, a mad man, a ghoul or an inert person. He When engaged in these activities which we wanted multiplicity by being in the company of perceive all around us, it is Shakti. Therefore, devotees, singing songs on the Divine Mother, the world need not be denied and there is no speaking of spiritual topics and dancing in problem of the world limiting the infinitude of ecstasy and showering blessings on eager Brahman. It is like an equilibrium reaction: aspirants. He would eat food items without reactants < – > products. Following Le mixing them up so that his mind did not get Chatelier’s principle, the reaction can proceed merged into Unity experience. Again sometimes from left to right or from right to left. In he wanted to be completely away from all ordinary usage we can call that involutioncompany, even removing the pictures of deities evolution. What is evolving from the amoeba to from his room. This is a see-saw. Knowing the the perfect human at the other end was already frustration of this to and fro movement, the involved. This is the theory of cycles; it is not a Divine Mother perhaps asked him thrice to linear progress. If there is evolution in some remain in Bhavamukha. From this vantage places, it could be involution in other places. point one could see both sides. It is like being in The ‘As-Is’ hybrid supposes that Brahman alone Gomukh and seeing no stream on one side and is present, either ‘As’ the world or ‘Is’ Brahman. a gushing, splashing, tumultuous river on the What is the outcome? The world is also other side. It is like being at the threshold of a real. The pair of terms used such as ‘Real and house and seeing both the inside and the unreal’, ‘Nitya and Lila’, ‘Brahman and the outside. That is why Sri Ramakrishna asked world’ need not confound us. They are just two (Continued on page 45...) modes of perception. Turn the mode switch to
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July 2019
Educational, Medical and Other Services for the Poor and Afflicted Through Ramakrishna Math, Ramanathapuram
Rs. 30,000/ per student for one year. Total cost = Rs. 24 lakhs
3
Free Coaching Classes: Coaching for 75 poor school children besides giving them food, uniform, notebooks, etc.
Rs. 4 lakhs per year.
Free School Uniform: For 500 poor students
Rs. 3 lakhs per year
4 5 6
Free Coaching class for 75 students
Free Tailoring Classes
Expenditure
Education: Educating 80 poor students in Nursing, Polytechnic, and Arts & Science
2
Free medical camp
Activity
1
Mobile Medical Service: Conducting medical Rs. 6 lakhs per year camps Tailoring Course: 3-month classes for poor women & gifting them One Tailoring Machine to earn their livelihood. Construction: Monks’ Quarters & Community Hall
Rs. 6 lakhs per year Rs. 2.15 crores
You can also create an Endowment for Rs. 10000/- and above for the above activities. We request you all to give a helping hand to these poor children of God, through your small or big contributions and be the recipients of the Lord’s blessings. All donations are exempted from 80 G under Income tax act, 1961. The Cheques/ Drafts/ M. O. should be sent in the name of “Ramakrishna Math, Ramanathapuram”. Or it may transferred through RTGS to the following account: Account name: Ramakrishna Math Branch: Ramanathapuram IFS Code: IDIB000R051
Bank: Indian Bank A/c No.: 6426034057
Please inform us with your address and PAN number after transferring the amount through RTGS. Yours in the service of the Lord, Swami Sutapananda Adhyaksha
July 2019
Sl No
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Scholarship for the 80 poor students
On returning to India in January 1897 after his triumphant visit to the West where he propagated the ancient religion of our country, Swami Vivekananda had stayed in Maharaja Bhaskara Sethupathy’s Palace Guest House for 3 days from 29th to 31st January, 1897 and delivered speeches that awakened our nation. A Math centre was started at this spot sanctified by Swamiji’s stay and affiliated to the Ramakrishna Order on 26-6-2016. Those who live at Nagachi, Mandapam, Pamban & Rameswaram are mainly poor fishermen & women whose children, unable to afford higher studies, go for daily labour or fishing. The Math is conducting a number of service activities for these poor people.
Swami Vivekananda’s Vision of Future Society
Book Reviews
Papers from a seminar at Ramakrishna Mission Institute of Culture;
July 2019
Published by Secretary RMIC, Gol Park, Kolkata 700 029. 2014, hardbound, pp. 177+ix. Price not given.
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his volume consists of some really thought-provoking scholarly essays on Swami Vivekananda’s vision on an emerging India and her society. The topics range from Spirit of Scientific Enquiry, its place in the India of the future, the role of the teacher, India’s duties and expectations. The essays are diverse – examining the role of women in contributing to a new culture and, best of all, examining the place of electronic media in contemporary education. The progression is significant; the speakers have examined Swamiji’s contributions to the thought of not just his own times but his continuing relevance a hundred and fifty years later. The underlying theme of the essays in the volume is education and, through education, the refining of the collective social consciousness and intelligence, such that humankind transforms itself into the best it can be. Every single paper proves the axiom that Swamiji’s vision was so spectacularly broad that while India was its base, its trajectory was vast and covered the whole world. This volume is one of those rare publications which has something in it for everyone interested in a positive, optimistic roadmap for the future of India and through it the whole world. Needless to say, it requires close, dedicated reading and reflection and is worth every minute spent on those two endeavours. ___________________________ PREMA RAGHUNATH, CHENNAI
For review in The Vedanta Kesari, publishers need to send us two copies of their
latest publication.
Indian Cultural Unity Edited by Sabyasachi Bhattacharya
Published by Secretary, RMIC, Gol Park, Kolkata - 700 029. 2014, hardbound, pp. 361+ ix. Price not given.
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his scholarly work is the result of a seminar held in the Ramakrishna Institute of Culture on the occasion of Swami Vivekananda’s 150th Birth Anniversary in 2013. The book consists of thirteen essays spread over six sessions which examine a wide range of historical, anthropological, social and geographical conditions that give a culture its true identity; they focus on the way culture gains richness and a colour all of its own. The starting point is the reformist movement of 19th century Bengal, notably the part played by Raja Rammohan Roy, Keshab Chandra Sen, Sri Ramakrishna, and Swami Vivekananda. The mood of questioning and framing new belief systems, accepting those which were relevant and disregarding those which had outlived their relevance was very much in the intellectual atmosphere of the time. Swami Vivekananda went one step further: ‘I do not believe in it (tolerance),’ he said, ‘I believe in acceptance. Why should I tolerate? Toleration means I think you are wrong and I am just allowing you to live.’ (page 65). This very novel approach has
___________________________ PREMA RAGHUNATH, CHENNAI
Indian Philosophy of Nada and its Vocal Applications by Justice B.S.Raikote
Published by Motilal Banarsidass Publishers Pvt. Ltd. 41, U.A. Bungalow Road, Jawahar Nagar, Delhi - 110 007 2016, Hardbound, pp.481, Rs.695. enerally the subject matters of Indian philosophy are logic and epistemology, metaphysics, ethics and religion; these are extensively, analytically and even academically discussed and described. Philosophy of language, philosophy of beauty, political philosophy, and social philosophy are studied as the offshoots of classical Indian philosophical systems. An intellectual investigation of aesthetics in India became popular after the famous Natya Sastra of Bharata was published. The text prescribes the grammar of beauty in terms of precepts and concepts and elucidates the denominations of it in nature and in arts. Later the metaphysicians
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identity the amalgamated result of several individual identities rolled into one, embracing the differences rather than militating against them? Do we need toleration or acceptance? Archeological findings have proved the depth of Indian culture which can very easily absorb diversity. The caves of Ellora, for instance, show the artistic unity of three religions – Hinduism, Jainism and Buddhism. The works of poets like Kabir represent a wide-lens view of religious traditions. Swami Vivekananda was consumed by the fire of breaking down barriers. There is copious evidence to show that as a concept, Unity was the cornerstone of Indian culture and civilisation. Swamiji’s contributions emanate from his interpretations of Sri Ramakrishna’s unshakeable faith in the validity of all religions and cultures. An erudite exposition indeed, this book is of value to students and lovers of history, religion, anthropology and society. It is not for the casual reader as the papers are expert views from every field and require focused reading.
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been examined along with other contemporary philosophies of the time as well as the manner in which these views were reflected in the literature of the time. Another important theme explored, by Shri Imtiaz Ahmed, is an interesting examination of the religions existing in India – Hinduism, Islam, Buddhism and Jainism – which co-existed without conflict until self-interest created differences. The author argues that these can now be equalised by using modern technology to spread awareness of misconceptions. The third and fourth essays are specific to cultural unity in India through, paradoxically, its cultural diversity, which is a point of interaction rather than separation as the goals of all cultures remain the same. The next session is devoted to two themes – an anthropological examination of cultural unity and the part played by geography in creating a pluralistic society. This is of particular interest today when artificial barriers have been created between urban and rural societies, between the indigenous and the borrowed, and between Western and Eastern influences. The topics in the next session are more specific. Choosing one pan-Indian text, the Ramayana, the many ways in which the story has been handled and has evolved in different parts of North-East India, the speakers have shown how this story can be interpreted in different ways. There is an accepted trajectory for the Ramayana – beginning in Uttar Pradesh, winding its way to Sri Lanka via Madhya Pradesh, Maharashtra, and Kerala. These writings show how the stories vary in their details according to the greater or lesser importance given to the characters, in the local languages, thereby leading to their exclusion from the Sanskritisation of religious stories. This leads on to art forms, such as dance and theatre, born out of Vedic rituals in the next essay. The final essay in the book brings it up to the 20th century with the contributions made by Sikhs to the freedom struggle and India’s culture through polity. The book raises several questions – how do we attempt to define culture? Is our national
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linked the Supreme Reality viz., Brahman with the aspects of aesthetic enjoyment such as vastu Brahma vada, sabda Brahma vada, nada Brahma vada, and rasa Brahma vada. Of these sabda Brahman is the unmanifest form of the transcendental nada emanating from Siva-Sakti as dhvani or sabda (sound). The concepts such as sthayibhavas (permanent emotions), rasa (aesthetic experience), dhvani (suggestive of specific emotions) are the manifested aspects of joyous enjoyment. Since the book under review is a Ph.D thesis, Justice Sri Raikote has justified the selected theme throughout this work from musical, linguistic, aesthetic and mystical perspectives. He opines that the conception of nada emanates from the primordial sound known as Omkara or Pranava. The conception of nada has exerted a strong influence on Indian culture; the Vedas and the Tantras use it while performing rituals in the form of pranava sound and music tinged with divine propensities. This book mainly deals with the ontological nature of dhvani as promulgated in the upanishads, the six orthodox schools of Indian philosophy, grammatology, tantragamas and musicology. Since the seers of darsanas in India inquired into the nature of Reality with spiritual intuition, metaphysical conception and logical precision, they seldom evinced keen interest in the analysis of sabda or nada which stand for ‘sound’ or ‘noise’. Incidentally Nyaya-vaisesika, Mimamsa and Vyakarana studied the implications of sabda in terms of word-meaning, and sentence-meaning; this in turn enabled them to logically ponder deeply about the idea of reality. However, the basis for word-sentence-meaning is sabda or nada or dhvani. Hence a detailed study of these terms with their denotations and connotations has necessitated the author to highlight the philosophical overtones and he has successfully accomplished the assigned task. The author envisages the notions of vak, nada and dhvani from the pre-Vedic and the Vedic standpoints along with the conceptions of rtam, aksara, or omkara, and nada or Purusa. He succinctly derives the idea of sabda as an
evolute of akasa and develops its application in all the mahabhutas as explained by the Samkhya-Yoga system. Nyaya-Vaisesika builds up the philosophical system from atomism, and nada is a quality (guna) of akasa (ether) which is an extensive atom – phenomenal theory of sound. Nada is an eternal substance (dravya)— transcendental theory of sound—according to Mimamsa and Vedanta. Tantragama subscribes to the vibration theory of sound, according to which nada is a phenomenal activity (kriya or spanda) being the manifestation of cosmic energy. Positivistic theory of sound has been propounded by the grammatical system which holds that nada is an artificial sound produced by vaikhari dhvani of vocal chords. The musicologist develops the transcendental theory of sound which states that nada is the manifestation of cosmic energy (or kundalini shakti in the body) in the form of vocal sound. The nastika darsanas known as Carvaka, Jainism and Buddhism promote the materialistic theory of sound since nada or sabda is ‘mode’, a ‘form’, a ‘quality’ or a ‘potential force’ of matter. All the above mentioned theories have been critically evaluated by the author which act reveals not only his academic acumen but also his stability in intellectual pursuits. In the chapter on the vocal applications of the accepted theories of nada he narrates the Vedic (arcika), musical, aesthetic and spiritual applications with logical conviction and scientific explanation. In the conclusion he develops a distinction between ‘transcendental nada’ and ‘phenomenal nada’. Undoubtedly this work opens the new vistas of philosophical investigation into a novel subject-matter which will certainly satisfy the intellectual quest of the common readers and also nourish the mental vigour of research scholars. The author deserves appreciation for his deep erudition, accumulation of relevant facts, and scholarly presentation of the entire gamut of the chosen theme with ample illustrations, accurate references, appropriate citations, critical evaluation, and clinching argumentation. _____________________PROF. R. GOPALAKRISHNAN, CHENNAI
Article
The Value of Discipline
to parent, and teacher to teacher. There is no one correct way. Depending on a child’s temperament and circumstances, the parent or teacher needs to find a way that will work. In some contexts, the fear of being punished may teach a particularly obstinate child to learn to be disciplined. Pressure, however, should be used as the last resource. For it is a cliché worth remembering that we learn our lessons best when we are taught with love.
Discipline by example Discipline, on the face of it, seems to call for severity and strictness. How does one ensure that a child remains disciplined if it has no fear of consequences? It is a prevalent belief that fear is a successful tool to impose an unpleasant learning experience. And to a child, whose natural instinct is to be carefree and playful, having to obey restricting rules can be unpleasant indeed. This belief however may need to be revised in today’s liberal times. In fact, the best and longest lasting lessons are those taught by example. The highest example for such teaching is perhaps what the four children of Guru Gobind Singh imbibed from their father, and
The author is a professor of English at IIT, Bombay
senorita.sudha@gmail.com
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s a generation grows older, it is not unusual for elderly men and women to bemoan the dilution of values in the younger generations. Discipline is probably the most common value which is seen as highly compromised. Discipline, which means ‘to be disciplined’ in one’s thoughts, actions and habits – is the source of all other values. Let us recall Swami Vivekananda who memorably declared: ‘Mind you, there is no value in learning. You are all mistaken in learning. The only value of knowledge is in the strengthening, the disciplining, of the mind.’ What this means is that discipline is the mother and father of all knowledge. It may be true that one needs to know addition and subtraction, multiplication and division to learn Mathematics; or the alphabet , vocabulary and grammar to learn a language and its literature. But it is impossible to learn even numbers and letters without the aid of discipline. It is the foundation of any learning, progress and achievement. Like everything else, the best and quickest way to learn discipline is in childhood. The child’s mind is fresh, uncluttered, and has great assimilation power because it absorbs ideas without doubt and distraction. Hence, discipline as a value should be inculcated in childhood. Schools, no less than parents, have an integral role in teaching children to be disciplined. Ways of inculcating discipline may differ from parent
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PROF. SUDHA SHASTRI
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o t h e r fa m i ly m e m b e r s . B e t raye d by declares through King Richard in his play Aurangzeb’s false promise, Baba Ajit Singh Richard II, that ‘I wasted time, and now doth and Baba Jujhar Singh, the two eldest sons of time waste me.’ the Guru, gave up their lives on the battlefield Learning to respect time and obey its fighting against heavy odds. They were just 18 demands is the best way to inculcate discipline and 14 years old, but had in oneself. During school imbibed their father’s heroic ‘Independence means assemblies for morning prayers, faith in justice and God. Baba the school authorities are very voluntary restraints Fateh Singh and Baba Zorawar particular about students not and discipline, S i n g h , t h e yo u n g e r s o n s being even a minute late, because displayed even greater heroism. voluntary acceptance these assemblies are as much Betrayed by a greedy ex-servant, of the rule of law.’ about discipline in punctuality as they stood firm in the face of the about praying to God. Mughal governor’s temptations to convert to Islam or face death. Calling to memory their A Positive Value grandfather Guru Teg Bahadur who embraced There is a pressing need to associate death to conversion, the two boys stood in disciplined behavior with positive values in our prayer as they were walled in alive to die. The country today. Standing at traffic signals, how two brothers were just 9 and 6 years old. often we find vehicles driven by educated men Teaching by example is invaluable and the and women halt right over pedestrian stripes! most elevated form of teaching. It also makes an Jumping queues with impunity is also a interesting point about discipline: discipline is common sight. This disregard for rules, even essentially self-discipline. It is something that after having the benefit of education, seems to comes from within an individual. After a few arise from a false equation of indiscipline with initial external lessons, it can be internalized power! Instead of feeling ashamed, such people only through self-teaching. take pride in a false sense of freedom. They fail When we observe discipline, we are both to understand that freedom is always learning as well as teaching ourselves. associated with responsibility. Discipline is not information or knowledge To b e d i s c i p l i n e d i s to a c c e p t which can be obtained from outside. It is an accountability. How lack of discipline can result inner capacity that we develop by training our in a counter-intuitive behaviour is revealed in a mind to think and do the right thing. In real life incident. A middle-aged lady had childhood we need parents and teachers to tell parked her car outside her gate. Her teenage us what is right and wrong, and where to sow neighbour took his car out in such a hurry that discipline. But thereafter, as moral and social he dented her car. When the lady rushed out adults, we understand intuitively where our and seeing the damage to her car became behavior needs to be disciplined. agitated, the teenager instead of apologizing became offensive and rudely questioned why Discipline and Time she was making such a fuss about a small Discipline is also associated with matter. His indiscipline in driving, led to other timeliness and punctuality. To be disciplined is character flaws like disrespect, dishonesty, and to be aware of the value of time. Time’s arrow arrogance. moves in only one direction. It is irreversible. We need to recognize that being Time lost, is lost forever. Shakespeare famously disciplined is not about losing one’s freedom,
The ‘As’-‘Is’ Hybrid devotees not to be one-sided: form, formless and many more possibilities exist. Put no limit to God. Let us consider the construction of a dining hall. First there is the thought of construction: it has no form and yet thoughts do take shape in the mind! Then there is the diagrammatic or written representation in the blue print or write-up. This is a more formed presentation of the formless thought, and yet far away from the actual building which requires estimation and the lengthy process of construction. At each stage the formless was progressing to the formed. As Hindus put it, it is thought-word-deed. And yet, it is only in the deed stage that one can call it a functioning dining hall. Imagine a satellite thrown into space; it plunges back to the earth; or it flies away from the earth’s orbit; or it revolves around the earth. At just a particular velocity and radius of the orbit, the satellite is geo-stationary. It is just like that: standing at the top of the cliff and seeing not a
(Continued from page 36...)
trace of water on the one side and the river on the other side. It is being beyond all bhavas (moods) and a rich, variety of moods for people of various temperaments: bhava-atita and bhava-sagara. What is in between is Bhavamukha.
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Discipline and Indian freedom movement A shining example of discipline in our national history, is the manner in which we sent out the colonial rulers, not through military force, but by the immeasurable power of self-discipline that thousands of Indians manifested with the mantra of Satyagraha.
Mahatma Gandhi declared: ‘There will have to be rigid and iron discipline before we achieve anything great and enduring, and that discipline will not come by mere academic argument and appeal to reason and logic.’ More pointedly, he said, ‘Independence means voluntary restraints and discipline, voluntary acceptance of the rule of law.’ Discipline arising from self-restraint is integral to social harmony and all-inclusive development. The sooner our society, especially our children and youth, learn to associate discipline with affirmative values like selfesteem, and national responsibility, the more promising will be our future.
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but about manifesting self-control and power in the real sense. Power over oneself and one’s lesser instincts is more difficult to achieve than power over others, and hence the former sort of power is something to take pride in. To be able to control one’s words and deeds is the hallmark of a leader.
Compilation Who is a real guru? real Guru is one who is born from time to time as a repository of spiritual force which he transmits to future generations through successive links of Guru and Shishya (disciple). The current of this spirit-force changes its course from time to time, just as a mighty stream of water opens up a new channel and leaves the old one for good. Thus it is seen that old sects of religion grow lifeless in the course of time, and new sects arise with the fire of life in them. Men who are truly wise commit themselves to the mercy of that particular sect through which the current of life flows. Old forms of religion are like the skeletons of once mighty animals, preserved in museums. They should be regarded with due honour. They cannot satisfy the true cravings of the soul for the Highest, just as a dead mangotree cannot satisfy the cravings of a man for luscious mangoes. The one thing necessary is to be stripped of our vanitiesâ&#x20AC;&#x201D;the sense that we possess any spiritual wisdomâ&#x20AC;&#x201D; and to surrender ourselves completely to the guidance of our Guru. The Guru only knows what will lead us towards perfection. We are quite blind to it. We do not know anything. This sort of humility will open the door of our heart for spiritual truths. Truth will never come into our minds so long as there will remain the faintest shadow of Ahamkara (egotism). All of you should try to root out this devil from your heart. Complete self-surrender is the only way to spiritual illumination.
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The need of guru Every soul is destined to be perfect, and every being, in the end, will attain the state of perfection. Whatever we are now is the result of our acts and thoughts in the past; and whatever we shall be in the future will be the result of what we think and do now. But this,
The Guru Selections from The Complete Works of Swami Vivekananda
the shaping of our own destinies, does not preclude our receiving help from outside; nay, in the vast majority of cases such help is absolutely necessary. When it comes, the higher powers and possibilities of the soul are quickened, spiritual life is awakened, growth is animated, and man becomes holy and perfect in the end. This quickening impulse cannot be derived from books. The soul can only receive impulses from another soul, and from nothing else. We may study books all our lives, we may become very intellectual, but in the end we find that we have not developed at all spiritually. It is not true that a high order of intellectual development always goes hand in hand with a proportionate development of the spiritual side in Man. In studying books we are sometimes deluded into thinking that thereby we are being spiritually helped; but if we analyse the effect of the study of books on ourselves, we shall find that at the utmost it is only our intellect that derives profit from such studies, and not our inner spirit. This inadequacy of books to quicken spiritual growth is the reason why, although almost every one of us can speak most
पण्डितम्मन्यमानाः। दन्द्रम्यमाणाः परियन्ति मूढा अन्धेनैव नीयमाना यथान्धाः।।—“Fools dwelling in darkness,
wise in their own conceit, and puffed up with vain knowledge, go round and round staggering to and fro, like blind men led by the blind.”— (Katha Up., I.ii.5). The world is full of these. Every one wants to be a teacher, every beggar wants to make a gift of a million dollars! Just as these beggars are ridiculous, so are these teachers.
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t h e re c e iv i n g s o u l o f i t s m i s t a k i n g momentary emotions for real religious yearning. We may study that in ourselves. Many a time in our lives, somebody dies whom we loved; we receive a blow; we feel that the world is slipping between our fingers; that we want something surer and higher, and that we must become religious. In a few days that wave of feeling has passed away, and we are left stranded just where we were before. We are all of us often mistaking such impulses for real thirst after religion; but as long as these momentary emotions are thus mistaken, that continuous, real craving of the soul for religion will not come, and we shall not find the true transmitter of spirituality into our nature. So whenever we are tempted to complain of our search after the truth that we desire so much, proving vain, instead of so complaining, our first duty ought to be to look into our own souls and find whether the craving in the heart is real. Then in the vast majority of cases it would be discovered that we were not fit for receiving the truth, that there was no real thirst for spirituality. There are still greater dangers in regard to the transmitter, the Guru. There are many who, though immersed in ignorance, yet, in the pride of their hearts, fancy they know everything, and not only do not stop there, but offer to take others on their shoulders; and thus the blind leading the blind, both fall into the ditch. अविद्यायामन्तरे वर्तमानाः स्वयं धीराः
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wonderfully on spiritual matters, when it comes to action and the living of a truly spiritual life, we find ourselves so awfully deficient. To quicken the spirit, the impulse must come from another soul. The person from whose soul such impulse comes is called the Guru—the teacher; and the person to whose soul the impulse is conveyed is called the Shishya—the student. To convey such an impulse to any soul, in the first place, the soul from which it proceeds must possess the power of transmitting it, as it were to another; and in the second place, the soul to which it is transmitted must be fit to receive it. The seed must be a living seed, and the field must be ready ploughed; and when both these conditions are fulfilled, a wonderful growth of genuine religion takes place. “The true preacher of religion has to be of wonderful capabilities, and clever shall his hearer be”—आश्र्चर्यो वक्ता कुशलोऽस्य लब्धा; and when both of these are really wonderful and extraordinary, then will a splendid spiritual awakening result, and not otherwise. Such alone are the real teachers, and such alone are also the real students, the real aspirants. All others are only playing with spirituality. They have just a little curiosity awakened, just a little intellectual aspiration kindled in them, but are merely standing on the outward fringe of the horizon of religion. There is no doubt some value even in that, as it may in course of time result in the awakening of a real thirst for religion; and it is a mysterious law of nature that as soon as the field is ready, the seed must and does come; as soon as the soul earnestly desires to have religion, the transmitter of the religious force must and does appear to help that soul. When the power that attracts the light of religion in the receiving soul is full and strong, the power which answers to that attraction and sends in light does come as a matter of course. There are, however, certain great dangers in the way. There is, for instance, the danger to
What is Religion?
July 2019
Religion is Common Sense
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eligion is a common-sense, every human being. At best when we want to everyday thing.1 Religion is not hear of spiritual things our standard is the mumbo-jumbo. It is not magic. It is senses; or a man hears things about philosophy, not mysterious. It is not doctrine or dogma. It and God, and transcendental things, and after is not based on tradition. It is based on hearing about them for days, he asks: After all, common-sense. If religion does not permeate how much money will they bring, how much the everyday life of its follower, it is not sense-enjoyment will they bring? For his religion; it is something else! This is the view of enjoyment is only in the senses, quite Swami Vivekananda. naturally.’3 He elaborates this idea variously as ‘None can teach another. You have to follows: realize truth and work it out for yourself ‘Cleanse the mind, this is all of according to your own nature…All must religion.’2 Just look at the beauty of Every science has struggle to be individuals – strong, this idea. Can religion be made any standing on your own feet, thinking its own method simpler? We believe that religion is your own thoughts, realizing your of learning, cumbersome, with its heavy load own Self. No use swallowing and religion is to of beliefs, rituals, ceremonies and doctrines others pass on – standing be learnt the observances. But, none of those up together like soldiers in jail, same way. actually constitute religion. Even if sitting down together, all eating the we engage in all those so-called same food, all nodding their heads at the prescribed activities, and do not cleanse our same time. Variation is the sign of life. minds therefrom, it is not religion, whatever Sameness is the sign of death.’4 else it be! Therefore Swamiji says: ‘The secret of ‘The one objection raised here is this, that religion lies not in theories but in practice. To love for ceremonials, dressing at certain times, be good and to do good – that is the whole of eating in a certain way, and shows and religion. “Not he that crieth ‘Lord’, ‘Lord’, but he mummeries of religion like these are only that doeth the will of the Father.”’5 Religion is external religion, because you are satisfied with not lip-service, but a perception. From that the senses and do not want to go beyond them. perception arises a conviction, which becomes This is a tremendous difficulty with us, with action. Mind you, merely running around in rut
References 1 The Complete Works of Swami Vivekananda. Vol-2:
The Goal 2 Ibid. Vol-7: Inspired Talks: Monday, July 29, 1895 3 Ibid. Vol-1: Vedic Religious Ideals 4 Ibid. Vol-6: Formal Worship
5 Ibid. Vol-6: Epistles – Second Series: 30th April,
1891: To Govinda Sahay
6 Ibid. Vol-6: The Methods and Purpose of Religion 7 Ibid. Vol-2: Practical Vedanta: Part II
Once we rise beyond our tiny ego, everything that we do, every worship, every meditation, every work, even the so-called worldly work like looking after one’s own family, become a stimulus for our spiritual growth. It is on this basis that Swami Vivekananda presented the universality of Practical Vedanta, its being as the basis of all religions and relevant to all peoples. By discharging their responsibilities and facing the challenges of life, and keeping in view the steady unfolding of spiritual growth through them, all can realize the highest goal. That is why this yoga is defined by Sri Krsna in the second chapter of the Gita as yogah karmasu kausalam— ‘Yoga is efficiency, dexterity, in action’. Through this efficiency, man increases the material welfare and happiness of society, outwardly, through his productive labour; and achieves his or her own spiritual growth as well, inwardly. When we find that our actions result in the economic, social, and cultural growth outside and our own spiritual growth within, we shall know that we are implementing the message of Yoga of the Gita, that we are approaching religion as a science of spiritual growth and fulfilment. —Eternal Values for a Changing Society. Swami Ranganathananda. Bombay: Bharatiya Vidya Bhavan. 2:540
July 2019
do not find anything in it”, he will ask, “When did you try?” “When I went to bed, I repeated, ‘O chemistry, come to me”, and it never came. That is the very same thing. The chemist laughs at you and says, “Oh, that is not the way. Why did you not go to the laboratory and get all the acids and alkalis and burn your hands from time to time? That alone would have taught you.” Do you take the same trouble with religion? Every science has its own method of learning, and religion is to be learnt the same way.’ 6 ‘In one word, the ideal of Vedanta is to know man as he really is, and this is its message, that if you cannot worship your brother man, the manifested God, how can you worship a God who is unmanifested?’7
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in the name of doing good to the world is not what is meant by action. There is a definite method to the action that constitutes religion. Hence, Swamiji warns: ‘You will find many persons in this world who will say, “I wanted to become religious, I wanted to realize these things, but I have not been able, so I do not believe anything.” Even among the educated you will find these. Large numbers of people will tell you, “I have tried to be religious all my life, but there is nothing in it.” At the same time you will find this phenomenon: Suppose a man is a chemist, a great scientific man. He comes and tells you this. If you say to him, “I do not believe anything about chemistry, because I have all my life tried to become a chemist and
Topical Musings
Our Sadhana
July 2019
(Continued from the previous issue...)
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before that! Hence, we say that all through e shall present two facts to our history, activities which were conducive to readers. Putting these two facts spiritual growth were never primarily together, we will be able to economic in nature. As a result, the Indian appreciate the utmost relevance of Swamiji’s society came up with certain traditions, where prescription of Spiritual Sadhana for the certain groups of people were ‘taken care of’ modern age. economically, and they were left free to 1st fact: Spiritual Sadhana requires an perform these ‘special activities’. The rest of the activity (or a set of activities) that man can people in society engaged in economic perform over and over again, on a daily basis. activities, part of which sustained these 2nd fact: Never before in recorded Character groups of people too. Centuries human history have so many people is self-restraint. after centuries, this has been the been involved in economic Self-restraint is tradition. 1 And what was the activity on a daily basis, all self-direction. nature of the economic activity through the year! Self-direction is that these people engaged in? It How are these two facts concentration. was periodic, seasonal in most connected? Since society, in the past, Concentration when cases. Agriculture, hunting, could not engage man in any perfect is Samadhi. fishing, metal-working, trading, entertainment, warfare, etc. All these activity on a daily basis, all through the activities were never on a large-scale, and year, Rishis had to invent special activities hence were periodic only. Unless you engage in that could indeed engage man on such basis. sustained activity, day-after-day, for years That explains the evolution of Yajna, rituals, together, without any respite, that activity ritualistic Puja, ritualistic Mass, ritualistic cannot lead to spiritual growth. Spiritual community prayer, building temples, mosques, practice is not sporadic. cathedrals, seva to idols and images, japa, From the 18th century onwards, with the dhyana, nidhidhyasana, contemplation, etc. development of science and technology, a new Although this is true across cultures and age has dawned. The entire structure of religions of the world, it is more so with respect economic activity has changed. Innumerable to Indian society down the ages. people are participating in productive activity These activities were all special activities. all over the world, daily, year after year. Never What we mean is – these activities were never before has the common man had such primarily economic activities. Man has to sustained engagement with work! This is one survive from day to day. That is vital. Only when of the greatest contributions of the modern daily survival has been taken care of, man will age. be able to strive for his spiritual growth; not
(To be continued...)
July 2019
simultaneously bring economic as well as spiritual benefits; economic benefit for society and spiritual benefit for the individual! Where is then, the need to design separate activities for spiritual growth? If we could only mine the immense activities that man is now engaged in, incredible spiritual fruits could be obtained! This was the vision of Swami Vivekananda.2 Therefore, Sister Nivedita points out: ‘How are we to fight (for spiritual growth)? Most of us, by work. The world’s work is the great Sadhana, wherein we accumulate character, by which, when the time comes, we can rise even into the Nirvikalpa Samadhi itself. Character is self-restraint. Self-restraint is selfdirection. Self-direction is concentration. Concentration when perfect is Samadhi. From perfect work to perfect Mukti. This is the swing of the soul. Let us then be perfect in work!’3
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References Swamiji used to lament that the ancient spiritual traditions produced one saint at the cost of a hundred lives! He wished to reverse this situation, whereby multitudes could attain spiritual heights in society. 2 The Complete Works of Swami Vivekananda. Vol-5: Sayings and Utterances: Jnana, Bhakti, Yoga and 1
Karma – these are the four paths which lead to salvation. One must follow the path for which one is best suited; but in this age special stress should be laid on Karma-Yoga. 3 The Complete Works of Sister Nivedita. Vol-3. Religion and Dharma: Work
‘... Ramakrishna institutions, … are not like the usual type of religious organizations where there is a gulf between life and religion. Sri Ramakrishna came to bridge that gulf and to teach us that life is itself religion. He exhorts us to see life in its unity and wholeness. This is the vyavasayatmika buddhih (one-pointed intelligence) spoken of in the BhagavadGita (II. 41), where there is a unity of vision and unity of purpose and endeavour, external and internal. This is the basis of all character development. Young people today want to see character coming out of religion; if they do not see this, they are not going to be inspired by religion or religious people. … So, this is the challenge before all religion: can it and does it show character? Just as the food that you take in must show its effect in the strength of your body, so also the religion that you profess and live by must show its effect in your inner riches, in your character, in your spirit of service, in your day-to-day life.’ Eternal Values for a Changing Society. Swami Ranganathananda. Bombay: Bharatiya Vidya Bhavan. 2:129
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PA G E S P O N S O R : A D E V O T E E , H O U S T O N , U S A
Whenever and wherever you have sustained activity, there is a scope of converting it into spiritual practice. This is the cornerstone in Swami Vivekananda’s conception of Sadhana for the modern man. If society naturally evolves such activity, it is well and good. If society cannot evolve such activity, then the spiritual leaders of society invent sustained activities, to enable people to engage in spiritual practice. When Swami Vivekananda travelled around the world, he saw the immense possibility hidden in the new socio-economic structure created by the modern paradigm. Though this paradigm was mainly developed in the West, gradually it has permeated the whole world. Now, for the first time in human history, we have common people, everywhere, engaged in activity on a daily basis. If a suitable turn can be given to the worker, he can immediately participate in the activity, which will
The Order on the March News & Notes from Ramakrishna Math and Ramakrishna Mission
July 2019
Headquarters
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The 123rd Foundation Day of the Ramakrishna Mission was celebrated at Belur Math on 1 May. Srimat Swami Smaranananda Ji Maharaj, President of Ramakrishna Math and Ramakrishna Mission chaired the programme. A good number of monks, devotees and well-wishers were present in the programme. Sri Tathagata Roy, Governor of Meghalaya, visited Belur Math on 27 May.
125 Anniversary of Swami Vivekananda’s Addresses at the World’s Parliament of Religions th
The following centres held various programmes as mentioned below: Antpur: Seminar (200 people); Asansol: Four Youth Conferences (477 youth); Jalpaiguri: Parents’ Convention (430 people) and Devotees’ Convention (1350 devotees) in which Srimat Swami Suhitananda Ji, one of the Vice-Presidents of the Order participated; Mangaluru:
Lectures (850 youths); Rajkot: Public Meeting (400 people) which was presided over by Srimat Swami Shivamayananda Ji, one of the Vice-Presidents of the Order. Malaysia: Lectures and music in a public hall in Kuala Lumpur attended by 300 devotees; St. Louis, USA: Talks and bhajans held at the Hindu Temple of St. Louis (250 devotees).
News of Branch Centres (in India)
Srimat Swami Smaranananda Ji Maharaj, President of the Ramakrishna Order, installed new pictures of Holy Mother Sri Sarada Devi and Swami Vivekananda in Sri Ramakrishna temple at Bamunmura centre on 7 May, the auspicious Akshaya Tritiya. The programme was attended by 130 monks and about 500 devotees. Swami Gautamananda Ji, one of the Vice-Presidents of the Order, reconsecrated the renovated Sri Ramakrishna temple at the Nettayam subcentre of Thiruvananthapuram Ashrama on 7 May. A procession,
public meetings and cultural programmes were held in this connection from 6 to 8 May. Salem Ashrama conducted discourses and bhajans at the Central Prison in Salem which were attended by about 500 prison inmates.
Summer Camps
Summer Camps for students were held in these centres : Aurangabad, Bengaluru, Chennai Math, Chennai Mission Ashrama, Hyderabad, Indore, Kadapa, Kayamkulam, Kochi, Madurai, Rajkot
Siliguri
241 youths participated in a state-level residential youth camp conducted by Agartala centre. Delhi centre conducted 24 values education workshops in 10 states and 2 union territories; 1655 teachers and 182 principals participated. 425 students from 5 interior schools in Kutch district participated in programmes conducted by Rajkot centre. 180 students participated in a programme conducted by Salem centre.
Medical Relief
Through 14 centres in India the Order conducted Eyecamps in which 6586 people were treated, 829 were given spectacles, and 975 operated. Vijayawada centre, in association with Madras Dyslexia Association, held a training programme in which 62 teachers received training in imparting education to children affected by dyslexia. Aalo centre conducted an anti-tobacco and health awareKoilandy
Swachchha Bharat Abhiyan
Mangaluru Ashrama conducted the following activities in May: (i) four cleanliness drives in Mangaluru involving 1950 volunteers, (ii) awareness campaigns for 24 days in which volunteers reached out to 1450 households in different parts of Mangaluru city, spreading awareness about waste management, and (iii) cleanliness drives in 100 villages of Dakshina Kannada and Udupi districts.
Cyclone Relief
Fani, an extremely severe cyclonic storm, made its landfall in Puri on 3 May. The cyclone caused severe damage to the homes and public infrastructure in Odisha and also a few parts of West Bengal. Bhubaneswar, Puri Math and Puri Mission centres have surveyed the afflicted areas and are in the process of distributing relief materials. Chennai Math
Manasadwip centre distributed relief material to 11 families.
Drought Relief
In the aftermath of the recent drought, Aurangabad centre distributed water storing drums to 150 affected families.
Summer Relief
Madurai centre distributed 600 litres of buttermilk to thirsty wayfarers.
Fire Relief
Chennai Math distributed clothes and utensils to 16 families whose huts were destroyed in a fire accident.
Distress Relief
Through 5 centres in India, the Order distributed 3544 shirts, 401 trousers, 704 jackets, 386 sweaters, 1250 saris, 122 blankets, 100 mosquito-nets and some grocery items.
Flood Rehabilitation
In the aftermath of the floods that had hit Kerala in August 2018, Tiruvalla centre setup a water treatment plant, cleaned a well and distributed 10 computers, 3 printers and a camera benefitting over 360 families in Pathanamthitta and Alappuzha districts. Puri
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Youth Programmes
ness programme in a nearby village; 50 people attended. Koyilandy centre held a medical camp in which doctors checked 60 children from a fishermen colony and gave medicines. Lusaka centre, Zambia, held a blood donation camp in which 42 people donated blood.
53 The Vedanta Kesari
Mysuru, Nagpur, Porbandar, Rajkot and Tirupati. In total 4956 students participated. The programmes included chanting, bhajans, yogasanas, values education classes, etc.
July 2019
Ramakishna Mission Villupuramâ&#x20AC;&#x201D; 17th centre in Tamil Nadu
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T a m i l Nadu, the land of Alvars, Nayanmars, and Acharya Ramanuja has a unique place in the history of Ramakrishna-Vivekananda movement for its association with Holy Mother Sri Sarada Devi, and several direct disciples of Sri Ramakrishna including Swami Vivekananda, Swami Brahmananda, Swami Shivananda and Swami Ramakrishnananda. The Swamis themselves founded as well as inspired others to establish several ashramas and outstanding service institutions in this State. There are now 17 branch centres of the Ramakrishna Order in the State, the latest of which is in the city of Villipuram. Two groups of devotees who were conducting service activities under the banner of Sri Ramakrishna Seva Sangam, Villupuram, and Vivekananda Mandram, Valayampattu formed Sri Ramakrishna Educational Society in May 1983. From the very beginning these devotees worked under the guidance of the sannyasis of the Ramakrishna Order including
Swami Tapasyananda, the then Adhyaksha of Sri Ramakrishna Math, Chennai and one of the former Vice-Presidents of the Order, Swamis Tanmayananda and Raghaveshananda, the two former managers of the Math, and in recent times by Srimat Swami Gautamananda Ji, the Adhyaksha of Chennai Math and one of the Vice-Presidents of the Order. In the year of inception, the Society established two schools: Ramakrishna Vidyalaya Matric. High School for classes VI-XII and Ramakrishnananda Nursery & Primary School for PreKg to class V. In 1996, the Ramakrishna Vidyalaya Matric Higher Secondary School for classes VI-XII was added. Affiliated to the Metric board of Education, Tamil Nadu, all the three English medium coeducation schools provide quality education to about 4550 students. The Society also runs Sri Sarada Devi Free Homeopathy Clinic since 1994 and Gadhadhar Abhyudaya Prakalpa in Valayampattu village. It was the sankalpa of the founding devotees that one day these institutions would foster the
establishment of a branch centre of the Ramakrishna Math and Ramakrishna Mission in the city. This dream came true on 25 April 2019 when Society registered and transferred all the three schools and the charitable dispensary to Belur Math, the Headquarters of the Order, in presence of Swami Bodhasarananda, one of the Asst. General Secretaries of the Order. Thus was born Ramakrishna Mission Villupuram. The Govt. of Tamil Nadu has given exemption for stamp duty and registration fees worth of Rs. 3 crores appreciating this noble effort. On 2 June 2019, the day of Phalaharini Kali Puja, the centre was formally opened in a grand function in the presence of Srimat Swami Gautamananda Ji, Swamis Divyananda and Muktidananda, Trustees of the Order, Dr. L. Subramaniyan, the District collector, K. Munusamy, Chief Educational Officer of the district, managing committee members of the Society and other dignitaries. In total 53 Sadhus, 300 devotees, 270 staff and 1500 students attended the function. Detailed activities of the centre can be followed at rkmvillupuram.org.
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Vol.106. No.7 The Vedanta Kesari (English Monthly) July 2019. Regd. with the Registrar of Newspapers for India under No.1084 / 1957.
Postal registration number:TN / CH (C) / 190 / 2018-2020. Licensed to Post without prepayment TN/PMG(CCR)/WPP-259 / 2018-2020.
Date of Publication: 24th of every month; Posted on 26 June 2019
You have to grow from inside out. None can teach you, none can make you spiritual. There is no other teacher but your own soul. —Swami Vivekananda
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