The Vedanta Kesari - March 2015 issue

The Vedanta KesariTHE LION OF VEDANTA

A Cultural and Spiritual Monthly of the Ramakrishna Order since 1914

102nd

Year of Publication

M arch 2015

Swami Akhandananda’s statue at Ramakrishna Mission Ashrama,

Sargacchi, West Bengal

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Trees laden with fruits bow down. Clouds full of water at the beginning of rainy season come down and down. The good persons remain humble even in prosperity, because this is the very nature of those who are disposed

India's Timeless Wisdom

MARCH 2015

A CULTURAL AND SPIRITUAL MONTHLY OF THE RAMAKRISHNA ORDER

Started at the instance of Swami Vivekananda in 1895 as Brahmavâdin,it assumed the name The Vedanta Kesari in 1914.

For free edition on the Web, please visit: www.chennaimath.org

VOL. 102, No. 3 ISSN 0042-2983

Cover Story: Page 6

CONTENTS

The Vedanta Kesari 102nd

Year of Publication

Gita Verse for Reflection 85

Editorial The Glorious ‘Present’ Moment 86

Articles A Few Women Disciples of Swami Vivekananda 94

Prema Nandakumar

Bringing Vedanta into Daily life 99Swami Abhiramananda

Down the Memory Line—The First Centenary Celebration of Sri Ramakrishna’s Birth 102

Swami Sambuddhananda

Five Pointers for Good Governance: Swami Vivekananda’s Ideas and the Politics of Our Times 109

Sandipan Sen

Compilation Insights into Some Keywords: In Swami Vivekananda’s Words 106

New Find Unpublished Letters of Swami Saradananda 107 Sister Nivedita 114

Alice Mary Longfellow

The Order on the March 117Book Reviews 119

Feature Simhâvalokanam (Swami Akhandananda) 90

4T h e V e d a n t a K e s a r i M A R C H 2 0 1 5

The Vedanta KesariSri Ramakrishna Math, Mylapore, Chennai 600 004

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Cover StoryN N

Swami Akhandananda’s Statue at Sargachhi Ashrama

Swami Akhandanandaji Maharaj (1864-1937) was a direct disciple of Sri Ramakrishna and the third President of the Ramakrishna Math and Mission. On 23 December, 2006, Swami Atmasthanandaji (now the President of the Ramakrishna Math and Mission) unveiled the statue of Swami Akhandanandaji at Ramakrishna Mission Ashrama, Sargachhi (in the Murshidabad district of West Bengal) and inaugurated the Ashrama’s newly renovated campus at Mahula (three km from Sargachhi Ashrama) where Swami Akhandanandaji Maharaj had stayed for eleven months and organized the first relief operations of the Ramakrishna Mission. Ramakrishna Mission Ashrama at Sargachhi, started in 1897 by Swami Akhandanandaji, is the oldest centre of the Ramakrishna Mission. It runs a number of charitable, educational and welfare of activities such as a high school, 3 units of junior basic school, a residential junior basic teachers’ training institute, two hostels, 7 free coaching centres, 6 libraries with reading rooms, a charitable allopathic-cum-homoeopathic dispensary, a mobile medical unit, and so on. (Also see page 90 of this issue)

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EACH SOUL IS POTENTIALLY DIVINE. T HE GOAL IS TO MANIFEST THE DIVINITY WITHIN.

The Vedanta KesariVOL. 102, No. 3, MARCH 2015 ISSN 0042-2983

Gita Verse for ReflectionTr. by Swami Tapasyananda

B

—Bhagavad Gita, 12-5

The obstacles facing those devoted to the Impersonal Absolute are far greater; for the way of an unclear ideal is difficult for an embodied being (the body-centred man) to understand or follow.


When we come to that non-attachment, then we can understand the marvellous mystery of the universe; how it is intense activity and vibration, and at the same time intensest peace and calm; how it is work every moment and rest every moment. That is the mystery of the universe—the impersonal and personal in one, the infinite and finite in one. Then we shall find the secret. ‘He who finds in the midst of intense activity the greatest rest, and in the midst of the greatest rest intense activity, he has become a Yogi.’ He alone is a real worker, none else. We do a little work and break ourselves. Why? We become attached to that work. If we do not become attached, side by side with it we have infinite rest.

—Swami Vivekananda, CW, 1.443


Editorial

The Three TensesPast, present and future—mind moves

in three tenses or moments of time. We live in time and time consists of these three. Some people are so engaged with the images of past or future that one finds them, in their quiet moments, talking to themselves—arguing, appreciating, contradicting, chiding or encouraging the invisible people, or the situations arising out of such interactions. They live in the company of past or future, swinging between the two. Though present in the present moment, they are actually living in the past or future.

Past, present and future, in reality, are three modes of thinking. All thinking takes place in time. We think of past, reflect over what happened, regret or feel elated, sigh at the days gone by, mull over the things that occurred. Or think of the future—imagining what will happen, visualizing ourselves in various situations or with people and objects and places, feeling happy or anxious about them. Past and future, most of our time is spent thinking about them.

What about the present moment? There is a fascinating fact about the present moment. While everything happens in present and later becomes past or will determine future, we hardly pay attention to it. The present is a much neglected moment. So busy with past and future we are, engulfed with the thoughts of past events or building castles about future, that we lose hold over the present. Nor do we question this tendency of ours. We are generally busy with activities, with whatever

seems to pass before us, little caring about such inner checks. Cautioning against this tendency, Adi Shankaracharya, in his famous Bhaja Govindam, says,

Childhood skips off in sport and play. Youth flies off in pursuits of love-making. As one grows older he is drowned in worry about the security and future of his wife and children. One’s whole life gets spent in some kind of worry or other. And at no stage does man find time to lift his thoughts to God.

One can think of God, or the divinity within, only if one frees oneself from the burden of past-future combine. Or is it that one should think of the ever-present reality of divinity in order to be free from the past-future combine!

Why This?Why are we so attached to these two,

leaving aside the present moment? The main reason is our attachment to sense objects and desires. Our ordinary life is a bundle of sensory experiences. We eat, drink, sleep, bathe, dress up, walk up, and interact with people and so on. But our experiences do not end here. They go deep into our minds, forging a mental bond, a kind of like and dislike for what we experience. Called in Sanskrit Raga and Dvesha, like and dislike—or attraction and aversion, or feeling attached to the pleasant and repulsed with unpleasant—keep us occupied with our past and future. The stronger the likes and dislikes, the greater is our preoccupation with them—recalling the past experiences and seeking or fiddling

The Glorious ‘Present’ Moment


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with future possibilities. And greater is the suffering.

Man is in search of something—always. Sometimes called happiness, sometimes peace, sometimes fulfillment, sometimes inner satisfaction, man is in constant search of it in various ways. Irrespective of what he does for a living or what he has studied or not studied, irrespective of all religions, castes, climes and countries, it is this happiness that man (which includes woman) wants. But such is the irony of life that while we seek happiness, we do not wish to work for it; we want it to ‘happen’ irrespective of what we do or do not do. Somehow, we think, happiness should come to us. We should not become unhappy. But how does ‘true’ happiness come? By obeying the universal laws of goodness, love and sacrifice for the good of others is what brings lasting happiness. Temporary moments of pleasure do not bring lasting happiness. True happiness must have a lasting source and that source lies in calming and controlling the mind. Or else we continue to chase the dream of happiness ignoring the laws of happiness that govern it. Selfishness, greed, anger and the likes cannot make us truly happy. Swami Vivekananda says,

Man thinks foolishly that he can make himself happy, and after years of struggle finds out at last that true happiness consists in killing selfishness and that no one can make him happy except himself.1

That is fine. But why do we, despite knowing this simple fact, fail to practice unselfishness! Are we carried away by our whims, as it were? Swamiji points out that unless we learn the art and the science of self-control, our desire to be unselfish will only remain just a pious wish. He says,

We hear ‘Be good’, and ‘Be good’, and ‘Be good’, taught all over the world. There is hardly a child,

born in any country in the world, who has not been told, ‘Do not steal’, ‘Do not tell a lie’, but nobody tells the child how he can help doing them. Talking will not help him. Why should he not become a thief? We do not teach him how not to steal; we simply tell him, ‘Do not steal.’ Only when we teach him to control his mind do we really help him. All actions, internal and external, occur when the mind joins itself to certain centres, called the organs. Willingly or unwillingly it is drawn to join itself to the centres, and that is why people do foolish deeds and feel miserable, which, if the mind were under control, they would not do. What would be the result of controlling the mind? It then would not join itself to the centres of perception, and, naturally, feeling and willing would be under control. It is clear so far. Is it possible? It is perfectly possible.2

So, controlling the mind, or inner centres of perception, is what gives us strength and ability to follow the true pursuit of happiness. It frees the mind from the slavery of lower tendencies and one develops inner strength. But achieving it requires inner and outer training. We need to be present in the present and take charge of our lives.

Being in the PresentBeing in the present moment is indeed a

glorious thing to do. For, in Swamiji’s words, ‘we are what our thoughts have made us; so take care of what you think.’ We need to let go what happened. Regret never changes things. We should learn our lessons, and learn them well, and move on. There is no good in thinking about the past. The more we think of a thing, the more we get caught in it.

To be in the present is to be alert and in living in the most real reality. Past is a foregone reality and future is yet to become real. It is present alone which is practically real. So, one must live in the present. There are several


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aspects of living in the present, but let us discuss some of them here:

1. Being Active and Proactive. Present is the time for taking an initiative. We gain nothing by regretting over the past. We should accept what has happened and move. Says Swamiji,

We are responsible for what we are; and whatever we wish ourselves to be, we have the power to make ourselves. If what we are now has been the result of our own past actions, it certainly follows that whatever we wish to be in future can be produced by our present actions; so we have to know how to act.3

‘How to act’ starts from the present moment. So let us live in the present and not just act but have extra initiative to do what needs to be done. ‘A journey of thousand miles starts from a single step’, said the Chinese philosopher Lao Tzu. And that single step is always taken in the present moment.

2. Freedom from Anger, Greed—and Anxiety. Being angry is to live in past and to be anxious is to live in future. One does not become angry with something that has not happened or become anxious about something which has happened. Anger is about past and anxiety is about future. We often fret and fume and let out all our energy and time in useless thinking and action. Instead of nursing our hurts and complaints in life, we should try to heal them and go forward in our life. Let us accept what comes and move on. Recalled Swami Vivekananda,

I was once travelling in the Himalayas, and the long road stretched before us. We poor monks cannot get any one to carry us, so we had to make all the way on foot. There was an old man with us. The way goes up and down for hundreds of miles, and when that old monk saw what was before him, he said, ‘Oh sir, how to cross it; I cannot walk any more; my chest will break.’ I said to him, ‘Look down at your feet.’

He did so, and I said, ‘The road that is under your feet is the road that you have passed over and is the same road that you see before you; it will soon be under your feet.’ The highest things are under your feet, because you are Divine Stars; all these things are under your feet. You can swallow the stars by the handful if you want; such is your real nature. Be strong, get beyond all superstitions, and be free.4

3. Bringing Excellence in all that we do. To be present in the present is to be undistracted in what one does and that is the secret of excellence. We must focus on what Swami Vivekananda says,

Power of mind arises from control of the forces of the body. The idea is to conserve and transform the physical energy into mental and spiritual energy. The great danger lies in spending the forces of the body in wanton and reckless pleasures, and thus losing the retentive faculties of the mind. Whatever you do, devote your whole mind, heart and soul to it. I once met a great sannyasi who would clean his brass cooking vessels, making them shine like gold, with as much care and attention as he bestowed on his worship and meditation.5

To bring our meditation or spiritual practices and our physical-mundane activities to the same level of worship and nobility, we need to live in the present. This means making working with concentration a habit in life. We should live a life of one-pointedness.

4. Being Cheerful: Naturally, when we live in the present, bereft of the thought of regret and worry, we live in a state of inner recollectedness. To be in the present moment is essentially to be in a state of introspection. We then become less reactive to the negative or unpleasant things that anyway are a part of life. This means to take life in its stride; a certain playful attitude towards life’s events, learning to see the lighter side of life. This is a sign of inner progress. Points out Swamiji:


1. CW 1.84 2. CW, 1.171 3. CW, 1.31 4. CW, 8.187 5. Life of Swami Vivekananda by His Eastern and Western Disciples, 1. 312 6. CW, 1.264 7. CW, 1.209

‘The first sign that you are becoming religious is that you are becoming cheerful. When a man is gloomy, that may be dyspepsia, but it is not religion. A pleasurable feeling is the nature of the Sattva. Everything is pleasurable to the Sattvika man, and when this comes, know that you are progressing in Yoga. All pain is caused by Tamas, so you must get rid of that; moroseness is one of the results of Tamas.6

What if the present moment is far from being a source of cheers? Is painful and tragic! Can one be cheerful even then? Does not one become heartless then? Being in the Eternal Present is not to deny the reality one is now but in asserting and focussing on the Eternal Reality of our being, the deathless, painless, indestructible Atman within. Or being in the presence of the Eternal Lord of the Universe whose will we learn to accept and resign. This self-surrender is not a state of inaction but a state of self-responsibility and not of regret and pain-dwelling. It is dwelling on the God, and not on the world.

An interesting Buddhist story can be recalled in this context:

Two monks were on a pilgrimage. One day, they came to a deep river. At the edge of the river, a young woman sat weeping, because she was afraid to cross the river without help. She begged the two monks to help her. The younger monk turned his back. It was against the rule of monastic vows to even touch a woman. But the older monk picked up the woman without a word and carried her across the river. He put her down on the far side and continued his journey. The younger monk came after him, scolding him and berating him for breaking his vows. The elder monk said nothing and went on his way. Finally, at the end of the day, the older monk turned to the younger one. ‘I only carried

her across the river. You have been carrying her all day.’The elder monk was unattached and learnt to live in the present. Having done what was needed in a situation, he was completely detached. We may have painful experiences in the past. Why ruin the present by brooding over them? Let go.

ConclusionSomehow, some people wish to remain

in the past. To them ‘giving up’ the past amounts to giving up something precious they cannot live without. To give up the past does not mean giving up the lessons that we learn from our mistakes or to give up the sense of fulfillment that our good actions bring to us. It simply means controlling the mind. Practice of living in the present is a form of Vairagya, avoiding all distractions and waywardness of mind. In the words of Swami Vivekananda,

Renunciation is what we want. I am passing through a street, and a man comes and takes away my watch. That is my own experience. I see it myself, and it immediately throws my Chitta into a wave, taking the form of anger. Allow not that to come. If you cannot prevent that, you are nothing; if you can, you have Vairagya. Again, the experience of the worldly-minded teaches us that sense-enjoyments are the highest ideal. These are tremendous temptations. To deny them, and not allow the mind to come to a wave form with regard to them, is renunciation; to control the twofold motive powers arising from my own experience and from the experience of others, and thus prevent the Chitta from being governed by them, is Vairagya. These should be controlled by me, and not I by them. This sort of mental strength is called renunciation. Vairagya is the only way to freedom.7

References

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From the Archives of The VedanTa Kesari

S i m h â v a l o k a n a m

(October-November, 1978, p. 419-421)

Swami AkhandanandaSWAMI TAPASYANANDA

[Revered Gangadhar Maharaj, as Swami Akhandananda was more intimately known, perhaps came nearest to Swami Vivekananda’s ideal of a modern Sannyasin in that he combined scholarship and austerity in personal life with untiring service of the poor, the distressed and the diseased. The Swami has recorded some of the reminiscences of his daring and devoted life in Bengali under the title ‘Smriti Katha’. The Vedanta Kesari had the pleasure and privilege of serialising an English translation of these memoirs some years back. The translation is now being issued in book form by Sri Ramakrishna Math, Madras, under the title, ‘From Holy Wanderings to Service of God in Man’. The following article forms the introduction to the book.]

Swami Akhandananda, whose reminiscences are recorded herein, was one of the sixteen direct Sannyasin disciples of Sri Ramakrishna. Gangadhar Ghatak, as he was known in his pre-monastic life, was born in 1864. He happened to meet the Great Master in 1883 at the young age of 19, and had the benefit of his holy company for more than three years till the Master’s demise in 1886. The story of his intimate contact with the Master and his spiritual development through that, are told in his own inimitable manner in the first chapter of this book. In the Master’s company, a transformation soon came over his views on religion. His deeply religious nature had till then expressed itself in his strict adherence to the rigorous rules of asceticism prescribed by Hindu orthodoxy. He bathed several times a day, ate only self-cooked food once, studied the Gita and other scriptures and practised meditation. Contact with the Master and association with Narendranath (later Swami Vivekananda) gradually rid him of this over-zealous orthodoxy in matters of bath and food, and made him concentrate more on the practice of meditation, renunciation and devotion. The story of his transformation is given in detail in the first section of this book dealing with his reminiscences of the days he spent with the Great Master.

After the Master’s demise, he took to monastic life like the other young disciples of the Master, but did not stay long at the Baranagore monastery with them. On the other hand he took to the life of a wandering monk from February 1887. During this period he travelled extensively in the Himalayas and crossed over to Tibet thrice. Reference to his experiences

Note: 2014-15 marks the 150th Birth Anniversary of Swami Akhandananda (1864-1937), one of the direct disciples of Sri Ramakrishna.


in those places will be found in the second section of his reminiscences. After spending some months at the Alambazar Math, he set out again in July 1890 with Swami Vivekananda on a pilgrimage to the Himalayas, and after travelling through many of those regions, owing to one reason or another, he had to leave Swamiji alone. His great affection for the Swami, however, made him follow him again through Rajputana and Gujarat until he met him again at Mandavi in Kutch. As Swamiji insisted on being left alone to wander by himself, Swami Akhandananda had to leave him, and afterwards travel through the various places of Gujarat and Rajputana alone.

It was during his travels in these regions that Swami Akhandananda’s outlook under- went a transformation. From a holy wanderer he was gradually transformed into a zealous worker for the cause of the poor and the suffering, in whom he began to discover the Divine he was seeking within through meditation. In fact, shortly after, Swami Akhandananda was informed by his brother-disciples, Swamis Brahmananda and Turiyananda, that it was the sight of India’s poverty and starvation that drove Swami Vivekananda to the West to find out some means to relieve the misery of the starving people. This did not at first make any impact on Swami Akhandananda. But during his stay of six months at Khetri, the above-mentioned transformation came over him and his heart began to bleed more and more for the poor and the ignorant. He came to discover that the path to one’s own salvation consists in working for the salvation of others. He therefore took upon himself what he calls the ‘vow of service’. The subsequent history of his continuous effort to spread education among the ignorant till his return to Alambazar Math at Calcutta in early 1896, is told in detail in the second section of his reminiscences recorded in this book.

During 1896 and early 1897, he stayed at the Alambazar Math, but Swami Akhandananda

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even then, whenever he heard of cholera cases in the neighbourhood, he went to the relief of the victims. In 1897 he went on a walking trip northwards along the Ganges. When he was yet about twenty miles from Berhampur in the Murshidabad district, he came across the spectre of famine in the village, and though penniless, he resolved then and there to do his best to give relief to the famine-stricken. The story of his activities in this connection is narrated by himself in thrilling language in third section of this book.

Thus the Swami is remarkable in being a pioneer among Swami Vivekananda’s followers in educational work, relief operations and other philanthropic activities for which the Ramakrishna Mission has now become well-known. It is to be noted that the Swami’s pioneering efforts in these directions were the spontaneous expression of his love of man. All the Hindu scriptures say that man’s spiritual life begins with an effort to see an external God, then to see Him as the spirit within himself, and finally as the spirit pervading every thing. For such a person, service of man becomes literally the service of God. Swami Akhandananda was one such.

Among the followers of Swami Vivekananda, he has the distinction of being the first to carry out the latter’s religion of service into practice. If one would transport oneself to the monastic way of life prevailing in those times, one can easily understand the revolutionary nature of Swami Akhandananda’s conviction. Monks were then expected to confine their activities exclusively to study, meditation and wandering from one holy place to another. To engage oneself in activities of any other kind, including works of service in the fields of education, health, etc., relating to the worldly needs of men, was considered outside the pale of monastic ethics. It was in this respect that Swami Vivekananda produced a revolution by including active social service as a part of the Sannyasin’s spiritual discipline. The Swami at first found it difficult to convince even his brother-disciples of his novel ideas, but in Swami Akhandananda he found the most receptive follower. These reminiscences will show that this development in him was largely original, no doubt encouraged and fostered later by Swami Vivekananda’s exhortation and advice.

The relief operation by the Swami finally culminated in his founding an orphanage in Mahula, which was transferred in 1898 to an old building in the village of Sibsagar near Sargachi, until in the same village a permanent building was put up in 1913. It has continued to function there to this day. The Swami gave vocational training to several batches of orphans in the course of these years, and helped them to stand on their own feet. General education, the teaching of handicrafts like weaving and carpentry along with religious instruction, as well as serving the sick and the poor, all formed part of the all-round education the Swami gave to the boys.

Even after the Swami had permanently established this institution of service, his natural impulses to relieve the suffering of those around him found expression in his efforts for the

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care of cholera patients whenever he heard of its outbreak in the neighbourhood, in his undertaking relief operations in the heavy floods at Ghogha in Bihar, and above all in the active role he played in the relief operations connected with the great Bihar earthquake of 1934, even though he was far advanced in years at that time.

In 1925, he became the Vice-President, and in 1934, the President of the Ramakrishna Math and Ramakrishna Mission. But he continued to have his permanent residence in the rural atmosphere of Sargachi where he could be in touch with the village folk and their problems. A year before his death he had a premonition of its approach, and he had a desire to celebrate, before that event, the Vasanti Puja, a special worship of the Divine Mother in Spring, and to hear the regular recitals of the Ramayana and the Mahabharata. In his last illness he was taken over to the Belur Math. It was his desire that he should pass away at that place sanctified by Swami Vivekananda and by many of his brother disciples. He was actually taken over to Belur for better treatment, and there he passed away on the 7th February 1937 in his 71st year.

An act very characteristic of him and very expressive of his life was his writing to the Advaita Ashrama, about a month before his passing, for a verse that he had come across in the Prabuddha Bharata sometime back. This verse is from the famous passage in the Srimad Bhagavatam in which Rantideva declares: ‘I do not desire for kingdom, heaven or even liberation. My one desire is to relieve the sufferings of the distressed.’

Swami Akhandananda was in every way a unique personality. As an austere Sannyasin and as a lover of humanity, he is without a peer. The record of his reminiscences declares boldly how keenly sensitive he was to human suffering, and how that sensitiveness was expressed in vigorous action instead of exhausting itself in sentimentality. He was, besides, an intrepid and fearless traveller with indomitable energy. His intellectual qualities were also of a very high order. He was a charming conversationalist who could hold his hearers spellbound with talks full of spiritual wisdom interspersed with thrilling stories and experiences of his extensive travels. He was a powerful speaker too in his mother tongue. Because of his scholarly interest he strove for the revival of Vedic studies and the spread of Sanskrit. He himself was a master of several languages like Bengali, Hindi, English and Sanskrit. He was an expert horticulturist, and wherever he stayed, he developed flower gardens and orchards. Thus as one with a harmonious development of the head, the heart and the hand, and as one endowed with ascetic zeal, intellectualism and fervour in the service of God and of God in man—he was one who came very near to the ideal of the modern Sannyasin that Swami Vivekananda longed to bring into being.

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Serving any Jiva (creature) is serving Shiva (God). Who is the Jiva here? Where is the Jiva to be found? All is Shiva—O, everyone is Shiva! —Swami Akhandananda


A Few Women Disciples of Swami Vivekananda

PREMA NANDAKUMAR

Dr. Prema Nandakumar is a devotee from Srirangam, Tamil Nadu. She has several publications to her credit, and regularly reviews books for The Vedanta Kesari and other journals. This article is based on the talk delivered at the Devotees’ Convention to Commemorate the 150th Birth anniversary of Swami Vivekananda held at Belur Math on 26th January, 2014.

Sister ChristineChristine (1866-1930) of Detroit was

just seventeen years old when her father died and she had to provide for her family which included five younger sisters. So she took up teaching in the local Pubic School. With a natural turn towards the spiritual, and intent on improving her capabilities, she attended the lectures of Swami Vivekananda in Detroit in 1894. The very first lecture so impressed the young lady that she became a life-long admirer and disciple of Swamiji. She has recorded her reactions when she heard him for the first time:

Never have I heard such a voice, so flexible, so sonorous. It was the voice of God to me! That range of emotion, that silvery music—I have never heard in any other. It was sheer music . . . It was the mind that made the first great appeal, that amazing mind! What can one say that will give even a faint idea of its majesty, its splendour? It was a mind so far transcending other minds, even of those who rank as geniuses . . . Its ideas were so clear, so powerful, so transcendental that it seemed incredible that they could have emanated from the intellect of a limited human being.

She followed this up by attending the Thousand Island Park retreat along with her

friend, Mary Funke. Christine entered the world of renunciation with a rare intensity and Swamiji gave her initiation in 1895, allowing her to go up the first step, Brahmacharya. If dedicated women like Mrs. Bull and Mrs. Hale were considered by him as ‘mother’, young Christine would be his ‘daughter’. When Swamiji returned to India, Christine continued her career in Detroit and also helped in the Vedanta Society of that place. Later on, during a visit to Detroit, Swamiji stayed with Christine’s family for five days.

When Christine’s mother passed away, she felt free to go to India and take up Swami Vivekananda’s work of bringing education to Indian women. Ever since they met in 1894, there had been constant correspondence between the two and one is deeply touched by the paternal affection of Swami Vivekananda and the anxieties of Christine to spare him all worry and pain. Now Mrs. Ole Bull offered to help her to go to India, which was her dream-land of karma yoga. But by now Swami Vivekananda was quite ill. And Christine had her own problems. The letters of Swamiji inject strength into the young girl, full of idealism yet lacking the necessary wherewithal to make her dreams become a reality.

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(Continued from the previous issue. . .)


He writes on 12th December 1901:

Now, noble heart, take courage. Don’t mope: you have buffeted [too] many a storm in life, old war horse, to be like a silly boarding-school girl. Things must go all right. I am not going to die or to be ill just now; I am determined to be healthy. You know my grit.

Then he adds a little nursery rhyme to cheer up the devotee:

Here my story ends And spinach top bends. Why is spinach withering? Because the goat is browsing. Why is the goat browsing? Because no grass is growing. Why no grass is growing? The gardener is not watering. Why there is no watering? The Master is not commanding. Why is he not commanding? An ant has bitten the Master!

Such was the unique master.Christine came to India in April 1902

and met Swamiji on 8th April at Belur. During the following weeks she came to Belur several

times and had instruction from Swamiji. As May became very hot, he sent her away along with Sister Nivedita to Mayavati where Mrs. Sevier looked after them with maternal solicitude. On 5th July Christine received a letter from Sister Nivedita (who had returned to Calcutta in the middle of June) informing her about Swami Vivekananda’s passing the previous day. Christine returned to Calcutta, and showed how deep Swamiji’s inspiration ran in the psyche of his women disciples. Undeterred by harsh living conditions and financial insecurity, Christine chose to stay back in India and help Sister Nivedita in running her school and thus transform Swamiji’s dreams into reality.

The uncertainty of War years sent her back to America in 1914. She returned to India a decade later but found the situation vastly changed and could not get back to teaching in the school that had been founded by Sister Nivedita. She went back to America in 1928 and passed away two years later. Her presence in Swami Vivekananda’s spiritual ministry is a golden page of absolute faith and total surrender. Swami Vivekananda’s letters to Christine are a rich treasure house of crystalline affection and rich humour.

Sister NiveditaWhile there were innumerable admirers

and quite a few devotees and helpers of Swami Vivekananda among women, one stands out as verily the Vajrayudha of Swami Vivekananda. Sister Nivedita leads them in every way. If today Indian women have gained the illumining and profitable worlds of knowledge, it is because Sister Nivedita came to India and did pioneering work for the cause of women’s education.

Also, guided by Swami Vivekananda, she taught us to respect our own tradition and

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Sister Christine


draw sustenance from it instead of going the sapless way of material glitter in the West. And her brief but significant work for the cause of Indian independence just when the nation’s great leaders had been silenced in the first decade of the last century, calls out for our eternal gratitude.

She was born Margaret Elizabeth Noble on October 28, 1867 in a family that was religious but not fanatical. The Irish family was also intensely patriotic. She received a good education, but quite early in life had to take up a job, as her father died when she was ten years old. She chose the profession of a school teacher, and was happy to be one. Even as she taught, she kept improving herself by continuing to study, and became a good orator and writer. She joined the ‘Free Ireland’ group and began organising centres of resistance in the South of England. At the same time, she was also very much in demand as a journalist writing for Wimbledon News, Daily News and Review of Reviews.

She could never be satisfied with the humdrum life of a young middle-class woman. There were questions that rose from her inner world. Was this world a chaos of contraries, life and death, love and hate? Or was there a power that was consciously guiding the destiny of mankind? If so, what kind of power could it be? Twice she had to face disappointment in love. Life seemed pointless

without an aim, without an ideal. It was at this juncture in her life in 1895 that Lady Isabel Margesson invited her to hear a Hindu Swami speak at her home.

When Margaret entered Lady Isabel’s drawing room, she found a tall and well-built young man in ochre robes sitting self-lost in a chair. As the audience remained completely silent, full of expectancy, a prayer rose from Swami Vivekananda: ‘Shiva, Shiva, Namah Shivaaya!’ His listeners remained spell-bound, while the Swami spoke in well-modulated tones. Margaret was all attention.

The Swami wanted to eradicate India’s poverty and illiteracy and restore its ancient glory. Religion, according to him, would be meaningful to the masses only if they could be assured of food and clothing. Again, his religion would not be a sectarian, compartmentalised dead-end. He was bringing Sri Ramakrishna’s universal outlook, which had the sanction of even the ancient Vedas. For turning his tremendous dreams into reality he needed money and manpower. True, he had a band of devoted fellow-disciples back home, but the hurdles were too many. However, with the help of the West which was rich in material things, Indian spirituality will rise again and would help the West as well.

Margaret attended more lectures by Swami Vivekananda and took part in group discussions. She realised that the Divine had taken her future in hand. She was a strong personality and the Swami was not in a hurry to recruit her though he realised that this intense lady would be the woman he needed to take up an important aspect of his work, which was to educate the children of India’s marginalised, poverty-stricken masses.

As he told her: ‘Their lot is so lamentable that they imagine they are born to be oppressed by all those who have money. They

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Sister Nivedita


have completely lost their individuality.’ And Indian women, rich, middle-class or poor, all of them needed to be educated too. The Swami could not yet get over the sad life of his favourite sister and felt education was a panacea that could draw the Indian woman from the clutches of unworthy men. So he told Margaret: ‘I have been making plans for educating the women of my country. I think you could be of great help to me.’

After Swami Vivekananda returned to India, the two continued to correspond. When Margaret decided to come to India, he wrote to her the famous letter in which he said: ‘The tusks of the elephant come out but never go back; so are the words of a man never retracted. I promise you I will stand by you unto death.’

Margaret’s life and ministry in India is the saga of a heroic age. She came in 1898 and was initiated by Swami Vivekananda on March 25 at Belur and became a probationer of the Order of Sri Ramakrishna, and was given the name, Nivedita. After a session of meditation and music in which the monks participated, the Swami pointed to the opposite bank of the Ganges and said:

Nivedita, that is where I would like to have a convent for women. Like a bird that needs two wings to fly, India must have both educated men and educated women.

Sister Nivedita plunged into work immediately. Calcutta was racked by plague, and she performed miracles of endurance bringing succour to the people. With little means at her disposal, she opened the first school for girls in November of the same year. Among the problems she had to encounter was the intransigence of Indian families, which frowned upon educating a female child. Sister Nivedita had to go abroad for collecting funds. She had to study a lot of Indian philosophical

and religious literature to be worthy of becoming a nun of the Order. There were long trips she had to undertake within India.

But the idealism burnt steadily, in spite of innumerable hurdles and disappointments. The school prospered somehow after a couple of stoppages and soon became an icon for women’s emancipation. Sister Nivedita’s success lay in the method she adopted to bring education to Indian masses. She used the time-tested habit of storytelling, which was a great force in educating Indians. She would relate the subject to historical details about India. In this manner she instilled in her students a reverence and pride for their own traditions. Her studies for this approach resulted in a couple of classics from her pen: Footfalls of Indian History and Cradle Tales of Hinduism.

Sister Nivedita realised that India’s unrivalled, integrating culture that had spread from the Himalayas in the North to Kanyakumari in the South was due to this closeness with the ancient epics, the Ramayana and the Mahabharata, a closeness that had been attacked and almost severed by the Colonial style of education:

These two great works form together the outstanding educational agencies of Indian life. All over the country, in every province, especially during the winter session, audiences of Hindus and Mohammedans gather round the Brahmin storyteller at nightfall, and listen to his rendering of the ancient tales. The Mohammedans of Bengal have their own version of the Mahabharata.

This is why she would never call Indian women as ever having been illiterate. They had imbibed the best in the Indian tradition and strove to bring up their children as a Rama or Krishna, Arjuna or Karna, Sita or Savitri.

The passing away of Swami Vivekananda in 1902 was to be a great test of faith for

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Sister Nivedita. With her characteristic resilience she triumphed over her doubts and depression and continued with her work. Now it was expanded into actually working for the nationalist cause. On the one hand she was helping the great scientist Jagadish Chandra Bose, rendering editorial assistance for preparing his research papers and getting sponsorships for him.

On the other, she was in close touch with the leading lights of the National Movement like Sri Aurobindo, Bhupendranath Dutt and Barindra Kumar Ghose. When Sri Aurobindo went into self-exile, she edited his Karmayogin with mastery. At one time, she had even to move around incognito which she did with becoming verve as a very fashionable lady in whom neither her friends nor the British police recognised Sister Nivedita who used to be clad in an ochre robe, having no ornaments except a necklace of Rudraksha beads!

Her Influence on Subramanya BharatiSwami Vivekananda-Sister Nivedita are

very close to the Tamil consciousness. Sister Nivedita’s special contribution to Tamil Nadu was the manner in which she inspired the great nationalist poet Subramania Bharati to become a champion of women’s emancipation to work against casteism.

Bharati had gone to Calcutta in 1905 and sought to pay his respects to Sister Nivedita. The moment he saw her, he knew he was in the presence of a tremendous power, a Shakti. When she learnt that he did not bring his wife with him ‘as she would not understand about great Movements like the Congress,’ she flared up:

How can one half of a society win freedom when it enslaves the other half? Let the past be forgotten. Henceforth, do not think of her as something different. Hold her as your left hand

and praise her in your heart as an angel.

She also asked h i m t o e s c h e w all ideas of caste, class and birth and enthrone only love in his heart. Her flaming example led Subramanya Bharati to become an intense nationalist for she opened the upper

part of her gown in a frenzy and thundered: ‘Your people must become brave. You must have daring to stab us here!’

Henceforth Bharati considered her to be his guru, dedicated his first two books of poems to her and preserved the leaf of a Himalayan tree she gave him and revered it till the end of his life. One can gauge her inspiration in his poems on Shakti. Though she passed away on October 11, 1911, Bharati’s gem-like poem is a living memorial to Swami Vivekananda’s disciple Sister Nivedita, the flaming pioneer of the Omnipotent Shakti who had come to befriend and guide the modern Indian woman:

Nivedita, Mother,Temple consecrated to love,Sun dispelling my soul’s darkness,Rain to the parched land of our lives,Helper of the helpless, Offering of Grace,Destructive fire to the evil in men,My salutation to you, Mother.

Thus we see how Swami Vivekananda trained his women disciples, some of whom we have described in this article, and how they played a pivotal role in carrying out his spiritual and social ministration.

(Concluded.)

Subramanya Bharati

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India, the Land of IdeasRaghunath Ananth Mashelkar, a

former Director-General of the Council of Scientific and Industrial Research (CSIR) Institute, in a convocation address, asked the youth, ‘America is often called the land of opportunities, how you will brand India?’ None could give a satisfactory answer. Then he himself replied, ‘India can be branded as the land of ideas’.

India is indeed the land from where the highest, most profound and loftiest thoughts have blossomed forth and revitalised the entire human race. The Indian philosophy has evolved through thousands of years and has many schools of thoughts. The first twin brothers of Indian philosophy were Nyaya-Vaisheshika. Their concept of God was rudimentary. The second stage of Indian philosophy was Sankhya-yoga which was a far greater progress over the previous one. The culmination of the Indian philosophy was reached in the combination Purva-mimamsa and Uttara-mimamsa. Vedanta is another name for Uttara-mimamsa. Why do we call Vedanta as the culmination of Indian philosophy?

Vedanta, the Quintessential Philosophy Swami Vivekananda explains it this

way: Any field of knowledge attains its culmination when we resolve it to its utmost fundamentals. Thus physics ends when we

Bringing Vedanta into Daily lifeSWAMI ABHIRAMANANDA

discover the fundamental energy out of which all energies are made. Chemistry ends when we discover the basic element out of which all elements are made. And religion ends when we discover the underlying unity behind this vast, diverse universe. Vedanta discovered this unity thousands of years ago and hence the last word in religion has been said at that time itself. And what is the last word? It is Brahman, the driving force behind this whole universe. Brahman, the Ultimate Reality, and Atman, the Indwelling Reality in man, are essentially same and one.

There are several logical derivatives following this great discovery:

1. Brahman, the unity behind this manifold existence, is pervading the entire universe at the macro level.

2. The counter-part of Brahman at the micro level is called Atman.

3. The macrocosm and the microcosm are built exactly on the same plan.

4. This Brahman-Atman can take the shape of any God whom we revere and worship. As the Narayana Suktam, hymn in Yajur Veda, says, ‘The light in our hearts is described variously as Brahma, Shiva, Hari, Indra, Akshara, Ultimate, All-pervading Reality (sa brahma, sa sivah, sa hari, sa indra, sa akshara, sa parama svarat).’

5. This Brahman-Atman is the only living entity in this universe. All the others

A Trustee of Ramakrishna Math and Mission, the author is the Secretary, Ramakrishna Mission Vidyalaya, Coimbatore, Tamilnadu. This article is based on the talk given at the function held to mark the Centenary of The Vedanta Kesari held at Ramakrishna Math, Chennai, on 30 December 2014.

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are insentient, jada, functioning only on the borrowed light of the Brahman-Atman which is sentient principle, chaitanya.

6. The goal of human life is to realise or experience this Brahman-Atman. This realisation puts an end to the cycle of rebirths and deaths, brings us eternal bliss, immense peace and the pure joy of detachment.

The Practice IssueNow, how can we put this lofty idea into

practice? Vedanta asks us to constantly meditate

on the fact that ‘I am not the body, I am not the mind, I am the Atman.’ Body is gross matter and mind is subtle matter. The gross part of the food that we take nurtures the body and the subtle part of the same food builds up the mind. But both body and mind, being matter themselves, cannot function without the light of the Atman behind it which gives life to it. To constantly hold on to the Atman as our real nature, we have to practise a paradigm shift in our process of thinking.

What is paradigm shift? To give an example: for thousands of years we thought that the sun revolves round the earth. It was very difficult for the human race to accept the truth that the earth revolves around the sun. This is a paradigm shift in our process of thinking. Similarly, for thousands of years, we thought that the earth was flat. It was very difficult for the human race to accept the fact that the earth was round. One more instance: for thousands of years, we thought that the sun rises in the east and sets in the west. It was very difficult for the human race to accept the truth that the sun never rises or sets, that the earth’s revolving around itself creates the illusion of sunrise and sunset.

In a similar way, we will have to discover and realise that we are not this body-mind

complex; the light of the Atman conducts every movement of the body and mind. When we gradually understand this, we get rid of the ego or identification with this puny little self of body and mind and begin to revel in the joy of the blissful Atman. We understand that God is behind every one of our actions. Says Sri Krishna in the Gita (18.61-62):

The Lord, O Arjuna, dwells in the hearts of all beings, causing all beings, by His Maya, to resolve as if mounted on a machine. Take refuge in Him with all your heart, O Bharata; by His grace shall you attain supreme peace and the eternal abode.

This inner realisation of God’s omni- presence changes our attitude towards the world and human beings. We begin to see things differently. Our relatives and friends continue to remain as before, but we start seeing them as reflections of Divinity, as children of the same, one God. We will then be able to see this world-drama as a mere play of God. All the world’s praises and blames, losses and gains, ups and downs, hopes and disappointments will be like waves on the surface of the ocean of life. Deep down the ocean will be the absolutely calm, steady, infinite expanse of bliss, undisturbed by anything of the world.

A Simple But Profound TruthThe truth that we are the Atman is very

simple. Swami Vivekananda says that the greatest truths are the simplest things in the world. But to realise this simple fact, we have to practise hard. What comes in the way of our understanding is ego, or the principle which separates us from one another. The ego is like the scum on the surface of water, to give the simile of Sri Ramakrishna. You see the clear water beneath, but very soon the scum covers it again. The sum and substance of Vedanta

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is to get rid of the ego that I am the body and mind and identify ourselves with the Atman which is beyond both. Identifying ourselves with our bodies brings in its train endless miseries. Recently, a son died prematurely in a family. The mother, who could not bear his loss, also died within two months. That is because of the tremendous attachment to their egos. Contrast this with Dr. Sri Shivakumara Swamiji who is the head of Sree Siddaganga Mutt in Tumkur district in Karnataka and the founder of the Siddaganga Education Society.

This highly respected Swamiji started an orphanage for a few destitutes several decades back and today it has grown to accommodate 10,000 orphans—all of them getting completely free food, accommodation and education. The Swami is now 106 years old. He gets up at 2.30 a.m, completes his meditation and then goes to each dormitory, taps the doors with his stick, wakes up the boys to get ready for the prayer at 6.00 a.m. All the 10,000 boys and girls pray together with the Swamiji every day. He is able to do this at the age of 106 since he has true, selfless, detached love for the children, because he sees God in them. He is not disappointed by their occasional betrayals and misbehaviours because he sees the whole life as a drama played by God. This detachment gives him true joy and infinite power to work.

This is exactly what Swami Vivekananda taught us, when he said, ‘My mission in life is to teach unto mankind its divinity and how to make it manifest in every movement of their lives’. He asked us to practice this philosophy of Vedanta and teach it to others also. Swamiji observed:

Let every man and woman and child, without respect of caste or birth, weakness or strength, hear and learn that behind the strong and the weak, behind the high and the low, behind every one, there is that Infinite Soul, assuring

the infinite possibility and the infinite capacity of all to become great and good. Let us proclaim to every soul: Arise, awake, and stop not till the goal is reached. Arise, awake! Awake from this hypnotism of weakness. None is really weak; the soul is infinite, omnipotent, and omniscient. Stand up, assert yourself, proclaim the God within you, do not deny Him!

This is the essence of Vedanta and we all must teach our youth right from their childhood like the Queen Madalasa. Her story appears in Puranas describing how as soon as she has a child she puts her baby with her own hands in the cradle, and how as the cradle rocks to and fro, she begins to sing, ‘You are the Pure One, the Stainless, the Sinless, the Mighty One, the Great One.’

Let us recall an inspiring anecdote in conclusion. The great five Pandava brothers, when they were in exile, once complained to Sri Krishna about the endless sufferings they had to undergo, despite He, Sri Krishna, the Lord, being with them always. Sri Krishna smiled and explained,

When you were playing the game of dice with the Kauravas, which you had accepted as part of your royal disposition, and when it was offered that either side could choose anyone whom they held accomplished to represent them as their main player who will decide the moves, while Kauravas chose their uncle Shakuni, you chose your own elder brother whose skills in dealing with this challenge were no equal to it. If you had chosen Me as your main player, the whole story would have been different.

The moral is that we should choose God as our main player and allow Him take the move for those will be indeed the right moves. In other words, when we make God, or spiritual life, as the centre of our life, we become free from all worry and pain. This is how we can bring Vedanta into our daily lives.

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The idea to celebrate the birth centenary of Sri Ramakrishna came as early as in 1933. In 1934 it was decided by all those attending the meeting of the Board of Trustees of the Ramakrishna Order [Belur Math] that the centenary of Sri Ramakrishna should be celebrated in a befitting manner. They also unanimously decided that from among our monks I should be placed in charge of taking care of the celebration.

But I was not at the headquarters at that time. I was then at our Ashrama in Mayavati [now in Uttarakhand]. As I had not been keeping well I had gone there for a change. After staying there for six months I regained my health and went on a pilgrimage to Kedar and Badri in the Himalayas.

When I came down to our headquarters at Belur Math near Calcutta, I had to take up the work that had been assigned to me. I had hardly two years to prepare for the celebration. As we had no adequate resources of manpower and money, and also due to the

fact that the celebration had to be organized all over the world within such a short period, it became a matter of great anxiety and concern for me. Nevertheless, since the work was for

Down the Memory Line—The First Centenary Celebration of Sri Ramakrishna’s Birth

SWAMI SAMBUDDHANANDA

The following article, of much archival and documentary significance, is based on a recorded talk given in the early 1960s by late Swami Sambuddhananda (1891-1974) at the Vedanta Society of Hawaii in Honolulu, USA. Swami Sambuddhananda was a disciple of Holy Mother Sri Sarada Devi. He was appointed a Trustee of Ramakrishna Math and Mission in 1947 and had the distinction of playing a pivotal role in organizing the Centenary Celebrations of Sri Ramakrishna in 1936 and Swami Vivekananda in 1963. This very interesting and informative talk has been thoroughly edited by Swami Bhaskarananda, the Head of Vedanta Society of Seattle, USA. It was first published in Global Vedanta, the English quarterly published from there. We are grateful to the Editorial Board of Global Vedanta for permitting us to reproduce it here.

Sri Ramakrishna

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Sri Ramakrishna, I took up the work allotted to me without any hesitation.

Having taken up the work, I faced a lot of difficulties. No men. No money. Yet I was told by the Belur Math authorities, ‘You organize the celebration all over the world!’ A wonderful idea indeed! Well, it’s going to be a long, long talk to tell you how things gradually began to take shape. At the beginning, a small sum of 400 rupees was advanced from our Headquarters to meet the necessary expenses, for example, purchasing paper, pencils and ink, as well as printing some letterheads, etc., without which you couldn’t carry on any correspondence. Besides, people also had to be informed that this event was going to take place. After getting that small sum of money the necessary articles were purchased and slowly the work began.

Three committees were formed—the General Committee, the Working Committee and the Executive Committee. In addition, a sub-committee was formed for the Parliament of Religions. The President of the General Committee was Swami Akhandananda, President of the Ramakrishna Order. The General Committee had 64 Vice-Presidents, which comprised many famous people, not only of India, but also of Europe and America. For example, two Nobel-laureates—Rabindranath Tagore and Romain Rolland—were among the Vice-Presidents of the General Committee, other than Sir S. Radhakrishnan,1 Sir J.C. Bose2 and Babu Rajendra Prasad,3 just to name a few.

Mahatma Gandhi was alive at that time. I requested him to join the panel of Vice-Presidents. He wrote in reply that he would like to be an ordinary member of the General Committee, and not a Vice-President, because

had he taken up any office, it was his principle to do some work for it. But as he would not be able to do any work for the cause, he said that it would be better to keep him as a member. So he was the first member of the General committee.

The Executive Committee was to look after the management of the whole celebration. Manmatha Nath Mukherjee was the Chairman of that Committee, advocate Bejoy Krishna Bose was the secretary, and Rai Bahadur Hrishikesh Mukherjee and myself were the assistant secretaries. Other than being on the Executive Committee, I was also the assistant secretary of the General Committee and the Working Committee. Nevertheless, at first I had to work as the organizing secretary as well.

In the first meeting of the committee, Mr. J. C. Das, who was the treasurer of the General Committee as well as the founder of the Bengal Central Bank of Calcutta, said that he would give me a loan of 5000 rupees from his bank to conduct the work. I didn’t agree to accept any money on loan, because it was against my principle to take any loan. Instead, I asked for donations, particularly from some members and office-bearers of the Executive Committee.

Their total donation received was 700 rupees. For safe custody I deposited the money with the cashier at the Belur Math office. A few days later when I went to get back that money, the cashier said, ‘You took an advance of 400 rupees for your Committee from us. Out of your deposit, we have taken 400 rupees as the refund of that advance. Here is the balance of 300 rupees.’

I was a little bit shocked and surprised. I told him that they should have waited a little longer to get back their money, instead of

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rushing to get the refund even without asking me.

After a day or two, in the morning a person gave a ring to Belur Math, saying that he wanted to talk to the organizing secretary of the Centenary Committee. When I took up the phone, he told me his name, but I have forgotten that name now. He also told me that he was a ‘Rai Bahadur.’ In British India this title would be given by the government to honour some very distinguished Indians. In the ladder of honour their position was only next to those who were made knights by the British government. He asked me, ‘Are you the organizing secretary?’

I told him, ‘Yes.’He said, ‘Then I have to tell you some-

thing.’I enquired, ‘What do you want to tell

me?’He said, ‘I want to contribute a little

money to the Centenary Fund.’I asked, ‘May I know how much money

you want to contribute to the fund?’He replied, ‘About 25,000 rupees. It

would be better if you kindly come and see me. After talking to you, I’ll be able to decide how to pay you the amount.’

Out of 700 rupees that I had collected as donation I had already lost 400 rupees; only 300 rupees were left. Therefore, this gentleman’s phone call appeared to me to be a godsend!

With great eagerness I said to him, ‘I shall come and see you this afternoon!’

So I went to meet that gentleman. But I couldn’t find any house at the address given to me. I went on knocking from door to door. Nor could anyone help me trace that Rai Bahadur. I think I spent not less than 6 hours looking for the address and the gentleman. But none could be traced!

Absolutely tired, I returned to Belur Math at about 10 o’clock in the evening. For hours I had been walking and running and knocking at one door or the other and inquiring of the whereabouts of that mysterious Rai Bahadur! But all was in vain.

Later I learned that, to have some fun, the whole thing was a prank engineered by a senior monk of our Order. He had asked somebody to pretend to be a Rai Bahadur and give me that call! In spite of my disappointment I found consolation in thinking that at least I made one brother monk happy!

To continue to do my assigned duty I needed some capable assistants. But only one

brother monk, named Swami Nityaswaru- pananda [a disciple of Holy Mother Sri Sarada

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Swami Akhandananda


Devi], could be spared by our Headquarters to assist me. He used to keep the accounts while I had to attend to other duties. We were gradually able to find some suitable accommodation to set up our office at a public building on College Street in Calcutta. Thereafter we moved to our Calcutta office. Aside from this, we also had an office at the Headquarters of our Order in Belur Math. I used to spend the whole morning at the Belur Math office working until lunchtime. Immediately after lunch I would rush to the Calcutta office.

At the Calcutta office I used to work till 9 or 10 o’clock in the evening, and then come back to Belur Math. As the work intensified, more and more assistants came to help me. In this way everything was going on well. At the same time we were also trying to get more funds. As a result, some money also came.

We all knew that the first thing required for such a big worldwide celebration was publicity—propaganda—to adequately inform the public about the event. With regard to the celebration, our main objective was to first celebrate it in Calcutta on a very grand scale. Besides, we would have to organize celebrations, not only in different parts of India, but also in Europe and America. So the volume of our correspondence went on increasing day by day.

At that time, the President of our Order was Swami Akhandananda [a direct

disciple of Sri Ramakrishna]. Although the President was not present at that meeting, the committee passed the resolution about celebrating Sri Ramakrishna’s Birth-Centenary. Besides, Swami Akhandananda was opposed to celebrating the birth-centenary of Sri Ramakrishna. He said, ‘There shouldn’t be any birth centenary celebration. Sri Ramakrishna is Brahman—the Supreme Being. He is beyond birth and death.’

But the argument of the Centenary Committee was that they were not trying to observe the birth centenary of the Supreme Being. It was the birth centenary of the Supreme Being’s human incarnation. Never- theless, the President didn’t agree.

Swami Akhandananda used to love me very much, but ever since I took up the work connected with the Centenary, he became quite indifferent to me. He wouldn’t like to hear anything about the progress of our work. I was in a peculiar situation. I felt that I should continue doing the work that had been given to me. Yet, at the same time I was worried thinking that the work that had been given to me didn’t have the approval of our President. In our Order the President is to be regarded as the representative of Sri Ramakrishna. That’s what Swami Vivekananda also had said. Still the other senior swamis, including the Trustees of the Ramakrishna Order, went on encouraging me to continue doing my assigned duty.

(To be continued. . .)

27

1. Dr. Sarvepalli Radhakrishnan (1888-1975) was a scholar of comparative religion and philosophy. He was the first Vice-President of India (1952-1962) and the second President (1962-1967).

2. Sir Jagadish Chandra Bose (1858-1937) pioneered the investigation of radio and microwave

signaling and optics. He also made very important contributions to plant science.

3. Dr. Rajendra Prasad (1884-1963), independence activist, Congress party leader, was President of the Constituent Assembly (1948-1950) that drafted the constitution of the Republic of India.

References


The RishiThe Rishi is defined as a Mantra-drashta,

a seer of thought; not that the thought was his own. Whenever you hear that a certain passage of the Vedas came from a certain Rishi, never think that he wrote it or created it out of his mind; he was the seer of the thought which already existed; it existed in the universe eternally. This sage was the discoverer; the Rishis were spiritual discoverers. (CW, 3.119)

ManManu, a great ancient sage, was praying

on the bank of the Ganga, when a little minnow came to him for protection, and he put it into a pot of water he had before him. ‘What do you want?’ asked Manu. The little minnow declared he was pursued by a bigger fish and wanted protection.

Manu carried the little fish to his home, and in the morning he had become as big as the pot and said, ‘I cannot live in this pot any longer’. Manu put him in a tank, and the next day he was as big as the tank and declared he could not live there any more. So Manu had to take him to a river, and in the morning the fish filled the river. Then Manu put him in the ocean, and he declared, ‘Manu, I am the Creator of the universe. I have taken this form to come and warn you that I will deluge the world. You build an ark and in it put a pair

Compilation

Insights into Some KeywordsIn Swami Vivekananda’s WordsA few definitions and descriptive passages from the Complete Works of Swami Vivekananda

of every kind of animal, and let your family enter the ark, and there will project out of the water my horn. Fasten the ark to it; and when the deluge subsides, come out and people the earth.’ So the world was deluged, and Manu saved his own family and two of every kind of animal and seeds of every plant. When the deluge subsided, he came and peopled the world; and we are called ‘man’, because we are the progeny of Manu. (CW, 2.73)

CharacterAs pleasure and pain pass before his

soul they have upon it different pictures, and the result of these combined impressions is what is called man’s ‘character’. If you take the character of any man, it really is but the aggregate of tendencies, the sum total of the bent of his mind; you will find that misery and happiness are equal factors in the formation of that character. Good and evil have an equal share in moulding character, and in some instances misery is a greater teacher than happiness.

In studying the great characters the world has produced, I dare say, in the vast majority of cases, it would be found that it was misery that taught more than happiness, it was poverty that taught more than wealth, it was blows that brought out their inner fire more than praise. (CW, 1:27)


Unpublished Letters of Swami Saradananda1

New Find

June 10th 1904.2/1 Bagbazar Street.

My dear Hari Maharaj2 –I do not believe I have acknowledged your very kind letter of

April 30th, received some time in May last. I thank you very much for the same. Since the day I received yours I had to face many difficulties & troubles & I do not know whether these are over yet or not. Four died in the family including my youngest brother, then there were troubles with the landlord of the boarding house & we had to close the house hurriedly. The search for a new house up to this time has proved a failure & I believe we shall have to keep the work closed for this year at least. All these things have kept me pretty busy.

The Holy Mother is better & will stop here till the Durga puja. She intends taking her mother to Puri during the Rathjatra festival, where she will stop for a month or so. After the Durga puja she will go back to her native village again. Now my dear Hari will it not be best to come to Calcutta before she leaves for her native village? We too have not seen you for a long long time and are constantly hearing about your health being very poor, making us anxious all the time. So do come to Calcutta once. You can go back to a healthier place in the winter if this does not suit you.

I am sorry I could not send you the three Prasthanas3 as desired. It will be best to read them when here. Or if you want them immediately I will send word to the Math & Kali Krishna or some one else will send them to you. I go to the Math very seldom now-a-days.

The Holy Mother sends her blessing to yourself & Krishnalal. With our love & pranams to you & blessings to Krishnalal.

Yours afflySarat

Dec 1st 1904.Math. Belur. Howrah.

India.Dearest Granny,4

I thank you for your kind letter of Oct 18th & for your kind invitation to come over to you for change & rest. I cannot tell you what a pleasure it will be to your boy when the day comes; but I do not believe it has come yet. I will inform you myself when I will be in a position to go and will wait for no invitations; for who ever waits for an invitation to go to his own home? In the meantime I can assure you that I am not so down as you are thinking. Perhaps I was a little


30

1. A direct disciple of Sri Ramakrishna 2. Swami Turiyananda, a direct disciple of Sri Ramakrishna3. Refers to the three basic scriptures of Hinduism—Gita, Upanishads, Brahmasutras 4. Mrs. Sara Bull

Courtesy: Ramakrishna Museum, Belur Math

as when Sister Christine wrote, but I have picked myself up again in the meantime. I do hope that our Granny is doing quite well & is well occupied doing her work of helping others to realise their ideals, without any criticism & without any hope of return whatever!

The work here is going on well. Perhaps the work of the Math is rather stationary at the time, Swami Brahmananda having been very ill. He is well again & will take up his work soon.

The school of the Sister is getting on as before. The little children have their school every day & the ladies twice a week, besides a few ladies who are coming almost daily and are getting training so that they might earn something by working at their leisure hours. This is our industrial class.

My lectures in the Vivekananda Society will not be as many as I gave last year, but I will try to finish the last six chapters on Gita & get up all the lectures written into a book, for these have been very much appreciated.

The Holy Mother is still here & I am putting up with her. She might go home when the winter has advanced. She is well & desires to send her love & blessings to you & all friends there.

My mother & Jogin ma are well and send their heart’s love to you. How are Santi & Agnes & how is Olea?

The accounts in the bank will be sufficient to meet obligations up to January 1905, but there will be nothing left for February. I will borrow & meet February’s obligations if you cannot send anything in the meantime.

Some of the Math boys have taken up photography. They are practicing with my [camera] & will soon send their pictures to you. Will it be possible for you to send a roll of films of sixty exposures for Eastman’s Kodak No 3 (the size of each exposure being 3¼ in. by 4¼ inches).

With my love to you always & kind remembrances to all friends there.Yours affeclySaradananda

P.S.: I have forgotten to tell you that I have bought two little ponies for the school; the red horse having become lame. I have lent it to my brother (doctor) to use until cold [winter]. The cost for the ponies Rs 90 I have paid from our accounts in the bank.

YoursS.

P.S.: Kindly give addresses of Santi & Agnes in your next & tender my kind regards to Olea please. With a Merry Xmas to yourself & all & the same to Santi & Agnes.

YoursS.

References


3. Politics of HarmonyEven in the twenty-first century, Indian

society seems to be deeply divided on caste and communal lines. As per the ‘Annual Crime Report 2013’ published by the Ministry of Home Affairs, Government of India, communal riots scored the highest (2.7%) among all types of violent crimes reported in 2013, and the incidents of communal riots increased by 25% in 2013 compared to the previous year. The report21 also stated that people belonging to the Scheduled Caste and Scheduled Tribe communities were the victims of more than 26% of total crimes reported in 2013.Unfortunately, the divisive politics of ‘vote-bank’ is considered as a major reason behind the escalation of such tensions in our society.

But Swamiji had never encouraged such divisive elements in society. Apparently, on some occasions, he had appreciated the positive role of the caste system in Indian society, so far as it had helped maintaining social order amidst diversity. However, in ultimate analysis, he unequivocally con- demned the inhuman aspects of a rigidly stratified caste system. As he wrote in a letter:

‘The conviction is daily gaining on my mind that the idea of caste is the greatest

dividing factor and the root of Maya [illusion]; all caste either on the principle of birth or of merit is bondage.’22 In fact, he sought to end all sorts of privileges claimed by any social group over others. Here, he wanted to apply the Vedantic principle of oneness. As he said:

If you teach Vedanta to the fisherman, he will say, I am as good a man as you; I am a fisherman, you are a philosopher, but I have the same God in me as you have in you. And that is what we want, no privilege for any one, equal chances for all; let everyone be taught that the divine is within, and every one will work out his own salvation.23

On the other hand, Swamiji dreamt of a harmonious Indian society consisting of the ‘Vedanta brain and Islam body’. In a letter to Mohammed Sarfaraz Husain he wrote:

We want to lead mankind to the place where there is neither the Vedas, nor the Bible, nor the Koran; yet this has to be done by harmonising the Vedas, the Bible and the Koran. Mankind ought to be taught that religions are but the varied expressions of THE RELIGION, which is Oneness, so that each may choose that path that suits him best.24

Underscoring his faith on harmonious growth of humanity, in a letter to E.T. Sturdy in 1895, Vivekananda wrote:

Five Pointers for Good GovernanceSwami Vivekananda’s Ideas and the Politics of Our Times

SANDIPAN SEN

The author is Assistant Professor, Department of Political Science, Ramakrishna Mission Vidyamandira, Belur Math, Howrah–711202, West Bengal.

Article

(Continued from the previous issue. . .)


There is but one basis of well-being, social, political or spiritual—to know that I and my brother are one. This is true for all countries and all people.25

This ideal of oneness is becoming an increasingly essential but elusive motto for a globalised social order in India, and beyond. Vivekananda’s ideas in this regard may provide us an effective way out to resolve this paradox.

4. Politics for Comprehensive DevelopmentDevelopment has been a contentious

issue. Vivekananda considered that material progress should not be the only or even the primary yardstick for measuring the advancement of a society. Rather, it should be measured by the capacity of the members of a society to develop themselves morally. So, ideally, all development initiatives in a society should be conducive to the manifestation of that capacity in its people. In his words:

The more advanced a society or nation is in spirituality, the more is that society or nation civilised. No nation can be said to have become civilised only because it has succeeded in increasing the comforts of material life by bringing into use lots of machinery and things of that sort. The present-day civilisation of the West is multiplying day by day only the wants and distresses of men. On the other hand, the ancient Indian civilisation, by showing people the way to spiritual advancement, doubtless succeeded, if not in removing once for all, at least in lessening, in a great measure, the material needs of men. . . . In this age, as on the one hand people have to be intensely practical, so on the other hand they have to acquire deep spiritual knowledge.26

There are certain striking resemblances between Vivekananda’s ideas and the recent trends in the development discourse. The most important of them is viewing development

from the perspective of freedom. Emphasising the importance of freedom Swamiji wrote in a letter in 1899:

Freedom in all matters, i.e. advance towards Mukti [i.e. liberation] is the worthiest gain of man. To advance oneself towards freedom—physical, mental, and spiritual—and help others to do so, is the supreme prize of man. Those social rules which stand in the way of the unfoldment of this freedom are injurious, and steps should be taken to destroy them speedily. Those institutions should be encouraged by which men advance in the path of freedom.27

To achieve this at the social level ensuring liberty to everyone was essential; as Vivekananda considered liberty as the ‘first condition of growth’.28 And in defining liberty he wrote:

Liberty does not certainly mean the absence of obstacles in the path of misappropriation of wealth etc. by you and me, but it is our natural right to be allowed to use our own body, intelligence, or wealth according to our will, without doing any harm to others; and all the members of a society ought to have the same opportunity for obtaining wealth, education, or knowledge.29

In a similar fashion, Amartya Sen wrote in his Development As Freedom (2000):

Development can be seen . . . as a process of expanding the real freedoms that people enjoy . . . Development requires the removal of major sources unfreedom: poverty as well as tyranny, poor economic opportunities as well as systematic social deprivation, neglect of public facilities as well as intolerance or over-activity of repressive states. Despite unprecedented increases in opulence, the contemporary world denies elementary freedoms to vast numbers—perhaps even the majority—of people.30

Professor Sen contrasted this vision of development with ‘narrower views of

32


development, such as identifying development with the growth of gross national product, or with technological advance, or with social modernisation.’31 Since 1990s these ‘alternative’ ideas of development have been institutionalised through some of the major development initiatives undertaken by the United Nations Organisation, like the United Nations Development Programme (UNDP), the World Summit for Social Development (1995) and the Millennium Development Goals (2000). Vivekananda was not a social scientist by training. His perspectives on development evolved around his primary concern for the all-round development of man, which he termed as the ‘man-making mission’. Interestingly, in a similar vein, defining the concept of ‘Human Development’, the first Human Development Report (HDR) stated:

People are the real wealth of a nation. The basic objective of development is to create an enabling environment for people to enjoy long, healthy and creative lives. . . Human development is a process of enlarging people’s choices. The most critical ones are to lead a long and healthy life, to be educated and to enjoy a decent standard of living. Additional choices include political freedom, guaranteed human rights and self-respect. . . The simple truth is that there is no automatic link between income growth and human progress. The main preoccupation of development analysis should be how such a link can be created and reinforced.32

5. Politics of Mass AwakeningThe idea of mass empowerment remains

a major concern of politics for many years. Vivekananda believed that the progress of a nation depended not merely on the condition of its elites but actually on the condition of its masses. In an interview in 1897, he said:

I consider that the great national sin is the neglect of the masses, and that is one of the causes of our downfall. No amount of politics would be of any avail until the masses in India are once more well educated, well fed, and well cared for. They pay for our education, they build our temples, but in return they get kicks. They are practically our slaves. If we want to regenerate India, we must work for them.33

Swamiji considered that human civilisation was necessarily a product of collective social efforts and no single person or class can claim the sole credit of it. In his Bengali article Modern India (Bartaman Bharat), Swamiji asserted that the individual’s existence and interests were by nature dependent on the collective order. To deny that or to go against that was self-destructive, according to him.34

Based on this line of argument, he concluded that for building a ‘just’ society all sections of the population should have a say over the decision-making process and due rights on the social resources, without discrimination. In his words:

Unless the blood circulates over the whole body, has any country risen at any time? If one limb is paralysed, then even with the other limbs whole, not much can be done with that body . . .35

Vivekananda termed this process of mass awakening as ‘Shudra-jagaran’. Welcoming the advent of a new era of people’s power he wrote:

Let New India arise . . . Let her arise —out of the peasants’ cottage, grasping the plough; out of the huts of the fisherman, the cobbler, and the sweeper. Let her spring from the grocer’s shop, from beside the oven of the fritter-seller. Let her emanate from the factory, from marts, and from markets. Let her emerge from groves and forests, from hills and mountains.36

Analysing the nature of popular sover- eignty in developing societies like India, in

33


a recent work, Partha Chatterjee (2009), has identified a new category of people called the ‘political society’ with immense political clout. In his view:

Civil society restricted to a small section of culturally equipped citizens, represents in countries like India the high ground of modernity. So does the constitutional model of state. But in actual practice, governmental agencies must descend from that high ground to the terrain of political society in order to renew their legitimacy as providers of well-being and there to confront whatever is the current configuration of politically mobilised demands.37

For him, ‘political society’ is now one of the key determinants in any process of socio political transformation as it was the ‘civil society’ during the nineteenth century. And there he finds ‘a constantly shifting compromise between the normative values of modernity and the moral assertion of popular demands.’38 A reflection of this ‘assertion’ may be traced in the recent popular protests across India against corruption in public life and violence on women. The popular uprisings in the Middle East called the ‘Arab Spring’ or the ‘Occupy Central with Love and Peace’ movement for democratic rights in Hong Kong may also be cited as instances of such mass awakening. In spite of many limitations, these popular protests reveal the inadequacies of the prevailing political set-ups to deliver justice. They also signify the might of the people’s power and the innovative ways to

express it. Here again, Vivekananda’s idea of mass awakening has much to contribute in understanding these recent trends in politics of our times.

ConclusionOne may argue that Swamiji’s ideas

sound good, but they are impractical. The general perception about politics is so negative today, that it seems hard to find anything positive in it. But in the twentieth century we have had legendary political personalities like Mohandas Gandhi (1869-1947), Martin Luther King (1929-1968) and Nelson Mandela (1918-2013); and if we look carefully into the politics of our times we will also find people like Anna Hazare (1937-), Aung San Suu Kyi (1945-) and Irom Chanu Sharmila (1971-), who, besides their specific political objectives, exemplify the politics of conscience, commitment, harmony, people’s power and comprehensive development. These political leaders and activists may or may not have been personally influenced by Swami Vivekananda; but the way they perceived and practised politics is indeed an endorsement of Swamiji’s idea of politics—an idea that motivates us to have a much needed positive perspective of politics.

Thus the same ideas of Swami Viveka- nanda that had inspired the different strands of the nationalist movement in India a century back, have come up with new implications for a globalised political scenario.

(Concluded)

21. See: National Crime Records Bureau, 19.11.14, (http:/ /mha.nic.in/), accessed on 28.11.14

22. CWSV, Letter to Pramada Das Mitra from Almora (original in Bengali dated 30 May, 1897), Vol 6, pp 394

23. Ibid, ‘Vedanta in its Application to Indian Life’ (lecture delivered in Madras on 13 February, 1897), Vol 3, pp 245-46

24. Ibid, Letter to Mohammed Sarfaraz Husain from Almora (dated 10 June, 1898), Vol 6, p 416

Notes and References

34


25. Ibid, Letter to E. T. Sturdy from New York (dated 9 August, 1895), Vol 8, p 350

26. Ibid, ‘From the Diary of a Disciple’ (original in Bengali, 1897), Vol 6, pp 462-63

27. Ibid, Letter to Mrinalini Bose from Deoghar (original in Bengali dated 3 January, 1899), Vol 5, p 147

28. Ibid, Letter to Alasinga Perumal from USA (dated 29 September, 1894), Vol 5, p 47

29. Ibid, Letter to Mrinalini Bose from Deoghar (original in Bengali dated 3 January, 1899), Vol 5, p 146

30. Sen, Amartya, 2000, Development As Freedom, New Delhi: Oxford University Press, pp 3-4

31. Ibid, p 332. See: UNDP: ‘Defining and measuring human

development’, Human Development Report 1990, New York & Oxford: Oxford University Press, Ch 1, pp 9-10 (http://hdr.undp.org/ sites/default/ files/reports/219/hdr_1990_en_complete_nostats.pdf), last viewed on 17.06.2014

33. CWSV, ‘The Missionary Work of the First Hindu Sannyasin to the West and His Plan

of Regeneration of India’ (interview with the Madras Times, February, 1897), Vol 5, pp 222-23

34. He wrote: ‘The individual’s life is in the life of the whole, the individual’s happiness is in the happiness of the whole; apart from the whole, the individual’s existence is inconceivable—this is an eternal truth and is the bed-rock on which the universe is built. Wisdom, knowledge, wealth, men, strength, prowess, and whatever else nature gathers and provides us with, are all only for diffusion, when the moment of need is at hand. We often forget this fact, put the stamp of “mine only” upon the entrusted deposits, and pari passu, we sow the seed of our own ruin!’–Ibid, ‘Modern India’ (original in Bengali–Bartaman Bharat, 1899), Vol 4, pp 463-64

35. Ibid, ‘From the Diary of a Disciple’, (original in Bengali, 1902), Vol 7, p 246

36. Ibid, Vol 7, pp 327-2837. Chatterjee, Partha, 2009, The Politics of the

Governed Reflections on Popular Politics in Most of the World, New Delhi: Permanent Black, p 41

38. Ibid, p 41

35

Statement about ownership and other particulars about The Vedanta Kesari (according to Form IV Rule 8, circulated by Registrar of Newspapers for India).

1. Place of Publication : Chennai - 600 0042. Periodicity of Publication : Monthly3. Printer’s Name : Swami Vimurtananda Nationality : Indian Address : Sri Ramakrishna Math Mylapore, Chennai 600 0044. Publisher’s Name : Swami Vimurtananda Nationality : Indian Address : Sri Ramakrishna Math Mylapore, Chennai - 600 0045. Editor’s Name : Swami Atmashraddhananda Nationality : Indian Address : Sri Ramakrishna Math Mylapore, Chennai - 600 0046. Names & Addresses of the individuals who own the newspaper and partners or share- : Sri Ramakrishna Math

holders holding more than 1% of the capital Mylapore, Chennai 600 004 I, Swami Vimurtananda, hereby declare that the particulars given above are true to the best of my knowl-edge and belief. Date: 1.3.2015

Sd/-Swami Vimurtananda

Signature of the Publisher


The Ramakrishna-Vivekananda Center of New York, in going through its archives, has discovered the typewritten manuscript of this article on Sister Nivedita. Nivedita, the ardent disciple of Swami Vivekananda, followed Swamiji to India, where she established the Nivedita Girls’ School in Calcutta, and dedicated her life in service to her adopted country, India. The author of this brief article was Alice M. Longfellow.

Significantly, upon further investigation, it can now be said that the article was written by none other than Alice Mary Longfellow, the eldest surviving daughter of the world-famous American poet, Henry Wadsworth Longfellow (1807-1882), famous for Paul Revere’s Ride, The Song of Hiawatha, Evangeline, and his translation of Dante’s The Divine Comedy. Alice is best known as ‘grave Alice’ from her father’s poem, The Children’s Hour.

This article, perhaps published here for the first time, was found among various letters and papers that Swami Nikhilananda received from Josephine McLeod. Perhaps it was McLeod who encouraged Alice Longfellow to write it.

The article is not fully dated but was written from Craigie House, which is the Longfellow home where Alice Longfellow was born in 1850, and where she lived her entire life until she passed away in 1928. In a biography of Sister Nivedita we find the following reference: ‘After Mrs. Bull’s death [January 1911], Nivedita quietly left the house and went to stay with another friend, Miss Alice Longfellow.’

Sister NiveditaALICE MARY LONGFELLOW

Alice Mary Longfellow Henry Wadsworth Longfellow

Craigie House

New Find

http://en.wikipedia.org/wiki/Paul_Revere%27s_Ride_%28poem%29

http://en.wikipedia.org/wiki/The_Song_of_Hiawatha

http://en.wikipedia.org/wiki/The_Song_of_Hiawatha

http://en.wikipedia.org/wiki/Evangeline

http://en.wikipedia.org/wiki/Dante_Alighieri

http://en.wikipedia.org/wiki/The_Divine_Comedy

http://en.wikipedia.org/wiki/The_Divine_Comedy

http://en.wikipedia.org/wiki/The_Children%27s_Hour_%28poem%29

http://en.wikipedia.org/wiki/The_Children%27s_Hour_%28poem%29


(Reference: Sister Nivedita by Pravrajika Atmaprana, Nivedita Girls’ School, Calcutta, 1961, p. 279) Therefore it is clear that Sister Nivedita stayed at the Longfellow home.

About Alice Longfellow and Craigie HouseAlice Mary Longfellow was a philanthropist, preservationist and historian. She led a privileged

childhood growing up in an affluent Cambridge family home. She attended classes at Radcliffe College during the 1880s and 1890s and studied at Newnham College in Cambridge, England, from 1883 to 1884. Never married, she traveled frequently throughout her life, spending much of her time abroad in France and Italy.

Alice’s interest in American history was perhaps sparked by the history of her own home, for Craigie House had served as headquarters for General George Washington from July 1775 to April 1776 during the American Revolutionary War. Henry Wadsworth Longfellow became owner of Craigie House in 1843 when he received it as a wedding gift from his father-in-law. Located in Cambridge, Massachusetts, Craigie House is now known as the Longfellow National Historic Site, an important American landmark administered by the U.S. National Park Service.

After her father’s death in 1882, Alice Longfellow published a four-page sketch of the poet titled ‘Longfellow in Home Life.’ She was active throughout her life in promoting her father’s legacy as the first great American poet. She did this not just by preserving his home in Cambridge, but also through making personal connections in his name all over the world.

Some twelve years ago there came to Boston a young lady, a member of a Hindu religious order, to speak at one of the meetings of the Free Religious Association. Her bright, intelligent face, her earnest manner and attractive personality, enhanced by the simple white habit of her order, made a strong impression on the audience.

Miss Margaret Noble, although her home was in England, is of Irish family, and has all the ardour and fire of the Celtic temperament. She believes strongly in the universality of true religion, in all its various manifestations. The old religion of India made the strongest appeal to her intense, imaginative nature, and her ardent desire is to enlighten the Western world in regard to its many beauties and heights of spiritual thought. She has adopted the country and its life so completely that she sees everything from the Indian point of view.

She knows it to be a country where the ideal is the real, and the real the ideal, and she hopes to bring some of this idealism to the hard, practical life of the West, and to carry to India the best part of this practicality as a basis for its daily life.

Miss Noble has made several visits to Boston, giving talks in private houses, and has many friends here, but her chosen life is among the Hindus in India, where she loves the simple, religious, poetic customs and people. With another sister of the order, she has opened a school in Calcutta for girls, and for married women, whose husbands desire to widen their interests beyond the home life. Miss Noble has also found time to write several books about India—its legends and religion. The last one, ‘My Master,’ was most favourably reviewed by Canon Cheyne in the Hibbert Journal.

37

We are grateful to Swami Yuktatmananda, Head of Ramakrishna Centre of New York, for providing us this article.

http://en.wikipedia.org/wiki/Radcliffe_College

http://en.wikipedia.org/wiki/Newnham_College

http://en.wikipedia.org/wiki/Cambridge,_England

http://en.wikipedia.org/wiki/France

http://en.wikipedia.org/wiki/Italy


He says: ‘This book may be placed among the choicest religious classics on the same shelf with The Confessions of St. Augustine; and Sabatier’s life of St. Francis. . . There are many important ideas which might be quoted from this remarkable volume. . . The possibility of finding all religions true and yet be a loyal adherent of one of them.’

In Miss Noble’s case she has never broken her connection with the English Church, of which she is a communicant. At Christmas time the monks of the order show their reverence for Jesus by reading the story of the Nativity, somewhat in the spirit of the early Franciscans, and for her dying friend, Mrs. Ole Bull, she dropped her work and at a day’s notice took the long journey to America to be with her friend and to give the comfort one may at such a time.

After her friend’s death her desire was to return to her home and work as speedily as possible, but she felt bound by some promised lectures, and by the desire to be of assistance to her friend’s family.

The Hindus act as if their dead were still present in the body as well as in the spirit. Their belief is that ‘the soul of the righteous goes back to its father, to be poured out as love, wisdom and peace.’ ‘The human frame loses a life, which is gained by all who loved the soul, radiating as wisdom, beneficence and love.’

With this thought in her mind, she lingered in this country for several weeks, and then, feeling she was no longer needed, she returned to India as quietly as she

came.Her parting greeting from the steamer

was a verse from the Indian Daily Prayer for the World.

In the East, and in the West, In the North, and in the South, Let all things that are, Without enemies, without obstacles, Having no sorrow, and attaining cheerfulness, Move forward freely, Each in his own path

Alice M. Longfellow.Craigie House, June 29

Sister Nivedita

India is probably the one country in the world where a man can be awake to the meaning of his life from his infancy without having a whole growth of superstititions become heart of his heart at the same time. No doubt superstition is there, but it is possible for it to drop away imperceptibly as, to use Ramakrishna’s own expression, the dried petals drop from the ripening fruit.

—The Complete Works of Sister Nivedita, vol.1, p.488

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vvv


The Order On The March

Ramakrishna Math and Mission—News and Notes

New University Building Opened

On the sacred Saraswati Puja Day, 24 January, Revered President Maharaj inaugurated the newly constructed building Prajna Bhavan at Vivekananda University, Belur, which would house (i) School of Mathematical Sciences, (ii) School of Indian Heritage, and (iii) Central Library and Central Computer Facilities Block. On this occasion, Revered President Maharaj also released a Bengali biography of Alasinga Perumal published by Vivekananda University. The book is a translation of the original English book published by Chennai Math.

In response to our request, UNESCO (United Nations Edu- cational, Scientific and Cultural Organization) has established an official cooperation relationship with the Ramakrishna Mission for a period of six years.

Celebration of the 150th Birth Anniversary of Swami Trigunatitanandaji Maharaj

Ramakrishna Math, Naora held a three-day programme from 21 to 23 January with a procession, cycle rally, special worship and cultural events. On 23 January, Swami Suhitanandaji, the General Secretary of Ramakrishna Math and Mission inaugurated the newly built multipurpose hall and the archway and presided over the public meeting held in the afternoon. About 8000 devotees attended the celebration. Swami Trigunatitanandaji was one of the direct disciple of Sri Ramakrishna. Naora, near Kolkata, is the place where he was born.

News of Branch Centres

v On 24 January, the holy Saraswati Puja day, Swami Vagishanandaji, Vice-President of the Ramakrishna Order, inaugurated the newly constructed building named Vivek Bhavan at Silchar centre that would house a study hall, a library and classrooms for the hostel boys, and a bookshop.v The Governor of Arunachal Pradesh, Lt. General (Retd.) Nirbhay Sharma, visited Narottam Nagar

centre on 30 January and presided over the annual prize-giving ceremony of its school.v Ramakrishna Mission Seva Pratishthan conducted a round-the-clock medical camp during Makar

Sankranti Mela at Sagar Island in South 24-Parganas district from 10 to 15 January. In all, 5226 patients were treated, out of which 40 received indoor medical care. Besides, 150 blankets and about 4500 copies of religious books were distributed among the pilgrims.v On the occasion of Gangasagar Mela, Manasadwip centre organized a camp at the Mela area from

Prajna Bhavan, the new University Building


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12 to 16 January. In all, 835 pilgrims were provided with free board and lodging at the camp and the Ashrama. Besides, free meals were served to about 250 non-resident pilgrims daily. Discourses and devotional singing were also arranged in the camp.v The General Secretary inaugurated the newly constructed homeopathy dispensary building and a

multipurpose building at Palai Ashrama, Kerala, on 20 January.v Two newly constructed primary school buildings at Manasadwip centre were inaugurated on 20

January.v The General Secretary declared open the new monks’ quarters at Nettayam sub-centre of

Thiruvananthapuram Ashrama on 22 January, the holy birthday of Swami Brahmanandaji Maharaj.v Malaysia centre conducted a devotees’ convention on 27 and 28 December which was inaugurated

by Sri T S Tirumurti, High Commissioner of India to Malaysia. In all, 300 devotees including representatives of six non-affiliated centres in Malaysia attended the convention. This was the first time when so many non-affiliated centres in Malaysia joined hands with us in holding an all-Malaysian convention.v On 2 January, Baliati (Bangladesh) centre started a free coaching centre for children from

kindergarten to class 6.v International Diabetes Federation (IDF), Brussels, Belgium, has bestowed recognition to Certified

Diabetes Educator-India (CDEI) programme at Vrindaban centre for excellence in providing diabetes education to healthcare professionals. The programme is being conducted under the auspices of Manav Seva Foundation, Chesterfield, Missouri, USA. So far there are only 12 diabetes education programmes worldwide recognized by IDF.v Swamiji’s Ancestral House has been awarded Amiya Nath Sadhu Memorial Challenge Trophy for

the year 2013-14 by the Association of Voluntary Blood Donors, West Bengal, for mobilizing a large number of blood donors in that year. The award consisted of a trophy, a memento and a certificate.

Relief News Winter Relief: Various centres in India and two centres in Bangladesh distributed 12900 blankets to

poor people: Besides, the following centres distributed various winter garments to needy people: Puri Math: 100 sweaters, Swamiji’s Ancestral House, Kolkata: 57 sweaters. Vrindaban: 250 shawls.

Flood Relief: Jammu centre continued its relief work among the people affected by flash floods and landslides in the state. The centre distributed 2000 corrugated sheets, 400 iron pipes (20 feet each), 744 blankets, 689 shawls, 834 jackets and 450 sets of utensils (each set containing 2 cooking pots, 5 plates, 5 mugs, 5 spoons and 1 ladle) among 477 families of 52 villages in Jammu district from 2 to 14 January.

3. Hudhud Cyclone Relief: Visakhapatnam centre distributed 1059 solar lanterns and 2118 blankets among 1059 families in 4 areas of Visakhapatnam district from 2 to 9 January.

4. Disturbance Relief: On 4 January, Guwahati centre distributed 200 kg chira (rice flakes), 100 kg gur (molasses), 135 kg milk powder, 40 kg protein powder, 400 saris, 150 dhotis, 100 shawls, 150 kg detergent powder and 500 bars of washing soap among 650 people in Mazbat, Udalguri district, who were affected by the recent ethnic disturbance in the state.

5. Storm Relief: In the wake of a severe storm on 1 January caused by depression in the Bay of Bengal, Visakhapatnam centre distributed rice, dal (lentils), dry peas, edible oil, salt, chilli powder, turmeric powder and pickles among 220 affected families in M Sunnapalli area of Tekkali Mandal in Srikakulam district on 7 January.


Swami ViVekananda PraxiS of education By Priya M.Vaidya

Published by Vivekananda Kendra Prakashan Trust, No.5, Singarachari street, Triplicane, Chennai 600 005.2013, paperback, pp.104, Rs.60.

In answer to ‘why this book’, the author relates from personal

experience how Swamiji’s thoughts on life in general and education in particular enhanced her life skills, specially teaching skills. In addition, a positive outlook, happiness and a tendency to help and ‘live for others’ automatically followed. The book is intended to disseminate the essence of Swamiji’s views for welfare of humanity.

Through four chapters, the book examines human values. The contents cover a wide range of topics including purpose of human life, the need to realize one’s divinity within, moral discipline, ethical and spiritual values and the pursuit of four Purusharthas.

The ancient Ashrama Dharma system that disciplines life and the impact of the family surrounding the individual are worth recalling in the context of the modern nuclear family culture. Sadly, there has been a neglect of value-oriented education and inner development of students. Parents show keen interest in the ‘outer development’ of children to enable them ‘to face the world outside’. They may succeed in enabling the child to become a high-earning professional, but may ‘fail in making a moral man out of him’. Their talents are visible in accumulating material wealth in plenty but spiritual values are devalued. The neglect of a spiritual orientation in education might result in encouraging selfishness and, as the author remarks, inability ‘to cope with conflicts and turmoil’ in life. The views of revered Swami

Ranganathananda on ‘eternal values’ and ‘human excellence’ quoted are most enlightening. The case studies given towards the end of the book reflect the ills of the present system. These will be useful to those aspiring to take up teaching as a career.

To transform the system a head start has been given by Swamiji long ago followed later by the recommendations of high powered committees, viz., the Radhakrishnan Committee, the Kothari Committee and Sri Prakasa Committee, apart from the suggestions of educationists.

It is pertinent to recall Sri Ramakrishna’s caution that a person is not qualified to impart religious lessons in the absence of Divine command. Book knowledge and paper qualifications are not enough. Applying this test to the teaching profession, only those who have a passion and commitment to impart education should join the profession. We need people possessing the spirit and calibre of Sister Nivedita in order to bring in transformation.

The book under review is a step in the right direction._______________________________ P. S. SUNDARAM, MUMBAI

Swami ViVekananda’S ViSion and indian womanhood, the road ahead By Nivedita Rathunath Bhide

Published by Vivekananda Kendra Prakashan Trust, No.5, Singarachari street, Triplicane, Chennai 600 005.2013, paperback,

pp.120, Rs.60.It is quite appropriate that during the

150th birth anniversary year of Swami Vivekananda such a book has been published. The book is divided into three chapters, tracing the Indian women’s life from the Vedic period. Right in the

Book ReviewsFor review in The VedanTa Kesari,

publishers need to send us two copies oF their latest publication.


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beginning, the author states how till recently in India women of any age were addressed as Mother (p.13). She aptly quotes from Swami Vivekananda the Indian ideal of womanhood with respect to the magic word ‘mother’. She proceeds to explain the status of women from the Vedic period till the period of Muslim invasions and by those professing exclusive faiths.

The second chapter contains the reasons for deviations and roadblocks in the path of development of Indian women. While explaining the road blocks, various aspects of loss of indigenous education of India and misinterpretation of our customs are highlighted.

The third chapter details the ‘Road Ahead’. Here the Women’s Power, Stree Shakti, her special powers and abilities as a woman, to be a dynamic leader are described. All through apt quotations from Swami Vivekananda, Mata Amritanandamayi, Vinobha Bhave, Ms Eleanor Stark, Asim Choudhary, Guru Golwalkar, to mention a few, are given. While describing the ‘Road Ahead’, the difference between duties and rights are well explained—how the feeling of oneness is the basis of social and individual duties and what connects us with the whole of humanity.

The women in our society are considered the form of Shakti—the Divine Power. Grihalakshmi is the power behind family-society-nation. Even though in earlier days women were worshipped, such respect for women is not seen at present. This has affected our lives in a very big way and yet there is a hope. The author writes ‘with the advent of Shri Ramakrishna and Shri Sarada Devi, the power of women and their participation for societal and national good was re-awakened’ (p.108). She quotes Swami Vivekananda ‘Who will give the world light? The best will have to sacrifice themselves for the good. That is the task that awaits Indian women’. Citing another passage from Swamiji, the author says in concluding section that the women have to educate themselves meaningfully and they would have to work for the society. In fact, salvation of any country depends upon women. The author calls upon the women of India to take up the regeneration of India. India has to be awakened first to be able to sing her note for the harmony of humanity (p.118).

Except for a few typos, the presentation and production of this book is fine. Mothers, especially

young ones, will definitely benefit from reading the book. _______________________________________ S. UMA, CHENNAI

reViewing hindutVa, a hiStoric PerSPectiVe in the Light of Swami ViVekananda By Manoj Shankar Naik

Published by Vivekananda Kendra Prakashan Trust, No.5, Singarachari street, Triplicane, Chennai 600 005.2013, paperback, pp.192, Rs.100

The Wikipedia attempts to explain ‘Hindutva’ from a number of sources

but it remains vague. It is deemed to be an ideology centering on many beliefs one of which states that the majority of secular Hindus does not support Hindutva movement. Reviewing Hindutva purports to refute ‘the myths associated with Hindutva…’ The expression is also misconstrued as Hindu fundamentalism that militates against other faiths. The Supreme Court ruled that ‘. . . It is a fallacy and error…’ to equate Hindutva with fundamentalism. Rather it stands for the Indian culture and way of life. The author’s research to challenge this myth is based mostly on the writings of Swami Vivekananda and other well-known leaders before India’s Independence.

The opening chapter recalls the words of Swamiji on the catholicity and greatness of India at the Parliament of Religions where he said ‘. . . I am proud to belong to a nation which has sheltered the persecuted and the refugees of all religions and all nations of the earth . . .’ Unfortunately, religion was abused and sullied by the machinations of vested interests and priestcraft that harassed the poor, arbitrarily creating ‘untouchables, unapproachable and unseeables’.

The author marshals evidence to buttress the fact that the Hindu faith and ‘the mild Hindu’ have been unfairly treated by mischievous and misguided elements depriving large sections within the community of their basic rights. While it is true that basic rights have been denied, is it the fault of religion? Swamiji identified the real culprit as politics, not religion.


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The book recalls the acts of vandalism and murderous attacks on Hindus and their places of worship by fanatical elements. While Gandhiji rightly supported retaliation in self-defence instead of suffering as cowards, the author is disappointed that he failed to condemn the brutalities. Even the events of the Mapla Rebellion (in Kerala) did not evoke the protest expected from National level for fear of jeopardizing Hindu-Muslim unity efforts.

Unfortunately, Indian history was distorted by pseudo secularists and it suited foreign rulers to manipulate education to ridicule India’s achievements. Swami Vivekananda abhorred fundamentalism. The author quotes a scholar: ‘. . . the Swami was among the earliest thinkers to claim the Indo-Islamic period as part of Indian heritage…’ The views of Dr. Ambedkar and Veer Savarkar have also been quoted that indicate the reluctance of minority communities to be part of the mainstream. Swami Vivekananda’s thoughts on nation building referred to in the book are significant. The concluding chapter highlights the sincere efforts of some scholars to present a true picture of pre-Independence history.

While Reviewing Hindutva will provoke some rethinking among policy makers to undertake corrective action to understand the term ‘Hindutva’._______________________________ P. S. SUNDARAM, MUMBAI

PatanjaLi-caritam By Dr. M. Jayaraman

Published by Krishnama- charya Yoga Mandiram. 31, 4th Cross Street, R.K. Nagar, Mandaveli, Chennai 600 028. 2012, paperback, pp.96, Rs.60.

E v e r s i n c e t h e therapeutical aspects of Yoga came to be recognized

during the last few decades, the names Yoga and Patanjali have become known in

many countries around the world. But, even though the name of Patanjali has become quite well known, hardly anything is known about him from the historical perspective. It is, however, known that there are three prominent personalities in Indian History called Patanjali. One of them is identified with the grammarian, who wrote a commentary on

the grammar text of Panini. The second Patanjali is identified with the famous Ayurvedic surgeon Sushruta. The third one is none other than the compiler of the Yoga Sutras. It is also not known if all the three people are the same person or different people.

Riddled with so many uncertainties, it is indeed a formidable task to venture to write his biography. The book under review is one such attempt by Ramabhadra Dikshita, a great grammarian of Tamil Nadu of the 17th century CE. The original work consists of about 600 verses, presented in 8 chapters. The book is a condensation of the original work, in a prosaic form, shorn of many incidental descriptions not really relevant to the main work. The condensed version has been published with an English translation. The condensation and translation are due to Dr. M. Jayaraman of the Krishnamacharya Yoga Mandiram, Chennai.

The book has been written in the Pauranic style and is a mixture of history and mythology. It commences with Lord Shesha, the thousand-headed Serpent, Mahavishnu’s resting place. Noticing that the weight of Vishnu suddenly increases, Shesha asks him for the reason. Vishnu replies that He was in a Yogic state and was watching the cosmic dance of Shiva on earth in the town of Chidambaram in Tamil Nadu. Vishnu bids Shesha to go down to Chidambaram to see Shiva who has an assignment for him. Vishnu also tells Shesha about the grammarian Panini, whose book Ashtadhyayi is not easily understandable by earthly beings, and that it will be Shesha’s task as Patanjali to write an explanatory text.

The story continues with twists and turns, with Patanjali composing his aphorisms on Yoga and teaching them to his disciples. Meanwhile, the characters in the story move between heaven and earth. Mythological personalities freely mix and communicate with historical persons, to the bewilderment of the reader. The story culminates with the introduction of Govinda Bhagavadpada, the Guru of Adi Shankaracharya.

If the reader expects from the book a historical perspective of the life of Patanjali, he or she will be disappointed. The story is more like the Vrata-Katha associated with and read out at the end of a Vrata or even a Sthala Purana used to eulogise a sacred place. People who are used to read or listen to such


44

stories would probably find nothing in the story that is incongruous. But, others may find the book odd and quaint.

The book has an Appendix at the end, containing a glossary of the characters in the story and a list of books referred to in the text. There is also an interesting set of shlokas at the end of the book, attributed to Patanjali.

It goes to the credit of Krishnamacharya Yoga Mandiram, Chennai that it has brought this book out of oblivion and published it in the form of an abridgement and English translation. The title of the original text is Patanjali Charitam, translated as ‘the Legend of Patanjali’, and that is just what one finds in the book, a legend and nothing more. Nevertheless, the book is a good addition to the scanty literature available on the background of Patanjali. ________________________ PROF. NVC SWAMY, BANGALORE

aStanga-yoga-niruPanam & nadanuSandhana-Panchakam Edited with translation and critical notes by Dr. M.Jayaraman

Published by Research De- p a r t m e n t , p p . 6 2 , Krishnamacharya Yoga Mandiram, 31, 4th cross street, RK Nagar, Mandaveli,

Chennai - 600 028. 2013, Paperback, Rs.60. Ashtanga-yoga-nirupanam is a work on eight-

fold path of Yoga in 51 verses and Nadanusandhana is a very short monograph of 5 verses on attaining enlightenment taking the anahata sound as a prop.

Ashtanga-yoga-nirupanam starts with a dialogue between Sanatkumara and Gargya on the eight-limbed Yoga. This work, unlike Patanjali’s Ashtanga Yoga, contends that ‘this Yoga can both be used for attaining one’s desired objects and later on to attain imperishable results’ (verses 13 and 14), ‘by Samadhi one has to attain Narayana’(verse 19). The practice of Samadhi is only an aid to leave the body at the culmination of Yoga through Brahmarandhra and the ray of light to have communion with the Lord (verse 34). The speciality of this work is that ‘if one does not want to get

merged in the God but wants to serve Him, then one must have strong mind. In order to develop that strong mind, one should practice Yoga according to the instructions of the teacher’ (verse 35). The work though mentions same terms like Yama and Niyama as done by Patanjali, it gives different connotations. It says, ‘not performing acts forbidden is called as Yama’ and ‘the study of scriptures as Niyama’ (verses 25 and 22). The translator, however, in his footnotes, argues that all those virtues like truth, non-violence and so on mentioned by Patanajli are also included in the very definition of the word Yama.

In Nadanusandhana, it is told that even if for a moment one contemplates on the nature of oneself, one can hear the anahata dhwani (unstruck sound) in the right ear. One should never get carried away by the initial success. If the mind gets absorbed in the light that is seen within the Nada for long duration, then, one is never again bound by worldly life.

The book consists of Sanskrit verses of the two works separately. Along with the Devanagari script Roman transliteration is also given which helps one who is not versed in Devanagari script. Copious notes help a reader understand the concepts clearly. Three appendices at the end contain the image of the manuscripts, different versions on lineage of Yoga, short introduction to Yogi Tirumala Krishnamacharya. All these have added to the value of the small book.

More and more of such works from the research department of Krishnamacharya Yoga Mandiram should see the light of the day.___________________ SWAMI KARUNAKARANANDA, MYSORE

demyStifying death By Vinod Malhotra

Published by New Age Books, A-44, Naraina Industrial Area, Phase-I, New Delhi - 110 028. 2013, paperback, pp. 153 +x. Rs.275

The author of this book has been a successful IAS officer and an ardent

devotee of the Bhagavad Gita. It is this understanding of the Gita that made him write


this book ‘Demystifying Death’. Citing Sri Krishna’s advice to Arjuna, the author tries to unravel the idea of death as commonly held.

The book is divided into twelve chapters. At the end we have a brief epilogue and index as well. In his preface the author brings out the inevitability of one event in our lives i.e., ‘death’. To quote the author, ‘Every living entity that is created by nature is compulsorily subjected to two phenomena. It must perform some work to survive and in the fullness of time, must perish. There is no exception to this rule and Nature is absolutely ruthless in its execution . . . viewed from that perspective, death is a blessing and is essential to provide vibrant energy and youthful look to our temporary abode. Let us not get delusional with respect to the permanence of our physicality, and waste no time in achieving our dreams or the task that we set for ourselves.’

In the first chapter ‘Death-A Myth’ the author brings home the point that ‘death to the body is real, everything else is a myth’. In this context he mentions about the horoscope which parents prepare for their newborns, which the author says talks about everything except death which is an inevitability in everybody’s life, thus making it a non-event! He compares life and death to the everyday event of day and night. In the chapter ‘Death—A Complete Stranger’, the author quotes the Bhagavad Gita to argue that this reality need not frighten us and should perhaps make us a little more hopeful. We need not look at death with fear but remain prepared and accept it as any other event of our life. Prudence demands that we accept it gracefully as and when it comes. The Gita (2.22) simplifies the phenomenon of death as an act of discarding worn out clothes and donning new ones.

The chapter ‘Fear of Death’ vividly brings home the uselessness of fear of death, citing the Gita (2.27)—‘Death to those who are born is a certainty and those who die shall be born again. Nobody can do anything about this phenomenon. It is pointless therefore to either grieve or fear death.’ In another chapter titled ‘Our Fragile Existence’, the author points out various forms of fear which engulf us besides death like the fear generated by superstitions such as people changing their direction of travel if a cat crosses their path.

The chapter ‘Death in Public Domain’ aptly brings out the difference between death of ordinary

mortals who live for themselves and those who die in the welfare of the society, country and humanity. He provides examples like the death of armed personnel fighting for the country, the lives of social reformists, to that of great religious leaders.

The chapter ‘Death the Great Leveller’ deals with the common notion about death that it washes away all the sins and grants the ultimate pardon even to the most evil and vicious of the human being. The chapter ‘Death and Cosmic Energy’ tries to be ‘rational’ and even deny the existence of God. This is not in tune with the Indian ideas that God is realizable and human birth is the door to God-realisation.

The book is a good read. While what is cited from the Bhagavad Gita is contextually appealing, some of the citations from the modern scientific thoughts may not convince the common readers. Printed on quality paper, it is a neat piece of production.__________ SANTOSH KUMAR SHARMA, KHARAGPUR (W.B)

So you ShaLL know the truth By Svami Purna

Published by New Age Books, A-44, Naraina Industrial Area, Phase-I, New Delhi-110 028. 2013, paperback, pp.182+ix. Rs.275

Svami Purna, the author of this book, born

in an affluent family, chose to live an ascetic life in the Himalayan caves and after enlightenment came out to show people how they could overcome their unhappiness and suffering by following a spiritual path. According to him, the source of unhappiness is related to spiritual poverty. Only ‘Satsang’ (the company of holy persons) will enable everyone to acquire positive energy and inner peace.

Negative forces such as anger, hatred, jealousy and rivalry are antithetical to spiritual life. In spirituality, there is only caring love. Sage Narada says that love is the nectar of immortality. By love, he means a profound understanding of the Self. Even in Kaliyuga, one can create one’s own golden age by radiating love as a flower

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radiates fragrance. As Saint Tulasidas says, ‘the world has everything to give. Only the unfortunate ones fail to receive it.’ A really enlightened person becomes humble like a tree laden with fruit. All life is interdependent. Separation causes fear, anxiety and jealousy. The Punjabi mystic Bulle Shah said, ‘I did not know that I was the veil that I created my own separateness.’ On spiritually protected persons, negative forces will have little impact. In a lighter vein does the author say that one has to take spiritual insurance for which the premium one has to pay is humility, service, love and egolessness.

Spirituality as different from organised religion can lead one to a happy, healthy, balanced and fulfilled life. Organized religion teaches us the basic tenets; it gives a sense of direction. Once you are able to walk, you must walk alone by growing out of the dogma of your religion and advancing towards spirituality like a snake sheds its skin. You must take responsibility for your own growth.

Positive and insightful hints on practical spirituality pervade through all the 26 discourses which are based on the perennial ancient Vedic wisdom. This timeless wisdom is imparted in a friendly and heart-to-heart manner to suit modern mundane life irrespective of the disciple’s caste, creed religion or nationality. The teachings have been given in oral tradition enriched with stories and anecdotes, both in a perspicacious and perspicuous style. The nub of the discourses is that life is a joy to be celebrated in a balanced way. Only a Sat guru can give the key with which the disciple must open the right door. There are two interesting and instructive chapters containing questions and answers. The book is addictively readable and can benefit both the laity and the spiritually inclined.

The attractive cover carries an esoteric diagram. ___________________________ K. PANCHAPAGESAN, MUMBAI

Sri kriShna a muLti-faceted PerSonaLity. By M.N. Gopalan

Published by Yadugiri Publi- cations, 56,Maruthi Temple Road, Saraswathipuram, Mysore-570 009. 2012, paperback, pp.160, Rs.100.

This book attempts ‘to bridge the gap between Science and Philosophy’.

The unbounded personality of Sri Krishna is well known. Among others,

the Lord is an adept in psychology, science and management. Gita has lessons on productivity, motivation, right to work, HRD, etc. that baffle management; not to speak of mind management.

Based on science and mathematical models, aided by schematic presentation and charts, Dr. Gopalan writes about the soul, theory of karma, etc.

Sri Krishna is described as an expert psychiatrist. He is also seen as an economist; and in this context the author mentions Gresham’s Law on monetary policy. Apart from the Gita, verses from Vishnu Sahasranama and Upanishads are referred to. The contributions of saints of bhakti—for example, Alwars, Purandaradasa, find mention.

Those with no background in scientific subjects may find sections of the book hard to follow._______________________________ P. S. SUNDARAM, MUMBAI.

outLineS of indian PhiLoSoPhy by M. Hiriyanna

Published by Motilal Banarsidass, 41, U.A. Bungalow Road, Jawahar Nagar, Delhi 110007, 5th reprint, 2014, paperback, pp.417, Rs. 345.

Quarter index to the BhagaVad gita by Dr. K.S. Kannan

Published by Ramakrishna Math, Bangalore 560019, 2014, paperback, pp.136 + xxiv, Rs.75.

Books Received

Note: Please read ^JdZ² ^JdÝ_`_² ApIb{_X§ as ^JdZ² ^JdÝ_`_² Ed g_§ on p. 6 of Jan. 2015 of the Vedanta Kesari.

For decades Sri Ramakrishna Math, Mylapore, has been running the following two schools:1. Sri Ramakrishna Math National School, at Basin Bridge Road, Mint, Chennai.Swami Ramakrishnananda, a direct disciple of Sri Ramakrishna, started this School in 1906–now

having 370 girls and boys on the roll, from classes 1 to 5. See website: www.rkmns.edu.in2. Sri Ramakrishna Math Vivekananda Centenary Girls’ Higher Second-

ary School at Saravana Street, Mint, Chennai-79.Started in 1962, having 900 girl students from classes 6 to 12. See their Website:

www.rkmvcs.edu.inLocated in underprivileged sections of populace in north Chennai, 85% students in

both the schools are from the below poverty line. Striving to serve the poor students with financial and other constraints, the school urgently needs to improve its infrastructure.

We appeal to all the good-hearted citizens, funding agencies and philanthropic organisations and especially Corporate Social Responsibility departments of all Business Houses to contribute generously for the noble cause.

Cheques / Drafts may kindly be drawn in favour of ‘Sri Ramakrishna Math National School’ or ‘Sri Ramakrishna Math Vivekananda Centenary Girls’ Higher Secondary School’ and sent to our address. Please mention your full name, postal address, contact numbers and mail ID along with PAN.

Contributions of above 1,000/- rupees will be added to our Endowment Fund.

All donations, however small, will be thankfully received and acknowledged.

‘Educate your women first and leave them to themselves’–Swami Vivekananda

You may also send your contribution by NEFT/CTGS transfer directly and intimate us along with PAN details through email. The following are the details for bank transfer:Sri Ramakrishna Math National SchoolBank and Branch: SBBJ (State Bank of Bikaner & Jaipur, Mylapore Br. Chennai-600004.Account No. : 61003734105IFSC : SBBJ0010419

SRKM Vivekananda Centenary Girls' Higher Secondary SchoolBank and Branch : CB. Canara Bank, Mandaveli Br., Chennai–600028.Account No. : 8636101036893IFSC : CNRB0000937

Yours in the service of the Lord,Swami Gautamananda

Adhyaksha

Sri Ramakrishna Math, No. 31, Ramakrishna Math Road, Mylapore, Chennai-600 004.For more details contact: Swami Vimurtananda, Manager, or Swami Srividyananda, School Secretary–09445738065

e-mail : [email protected] & [email protected]

SRKM Vivekananda Centenary Girls’ Hr. Sec. School

Sri Ramakrishna Math National School

All donations made to Sri Ramakrishna Math are eligible for tax benefit under section 80-G of Income taxt Act.

47 M A R C H 2 0 1 5


BUILD A BRIGHTER FUTURE FOR WOMEN AND CHILDRENDaridra Narayan Seva: Serving the uneducated, illiterate women, and people

affected by flood/drought, irrespective of caste, creed, and religion by regularly distributing dhoti and sarees (about 800 per year), blankets (about 700 per year), food packets to the suffering villagers, and 15 to 10 bicycles every year to poor high school girls.

Education Seva: Serving the indigent tribal children, who are first generation learners, by running three rural primary schools and six free coaching centres in the remote village areas. In addition, the Ashrama administers a higher secondary school, a primary school, and a kindergarten school for the indigent children of Malda. Finally, we also provide a hostel for 70 students, either at nominal cost or free.

Medical Seva: Serving the indigents who dwell in the slums and do not have the means for proper medical care, by operating both allopathic and homeopathic dispensaries, providing mobile medical service for the poor, and conducting ten medical camps every week. T B patients are given free medicines and injections. Every year approximately 30,000 people receive free medical care in the units of the Ashrama.

Dear Friends,Your contributions are the sole sustenance for the above seva. I humbly request

you to donate generously. We hope to create a corpus fund of two crore rupees, the interest of which will help us to meet the above expenses. In your donation, kindly mention that it is for the ‘corpus fund for the philanthropic activities of our Ashrama’. All donations for this noble cause are tax exempt as per the Income Tax Act, 80G. A/c payee Cheque/ Draft may be drawn in favour of ‘Ramakrishna Mission Ashrama, Malda’. Online donations may be made to the following bank accounts of Malda Ashrama with intimation to us: State Bank of India of Malda - 111753632.70, United Bank of India 0133010034363.

Swami Parasharananda Secretary

RAMAKRISHNA MISSION ASHRAMA(A branch centre of Ramakrishna Math, Belur Math, West Bengal)Malda, West Bengal - 732,101. Tel.- 03512-252479; email: [email protected]


Hardbound, Pages x +86, Price: Rs.45/- + Postage: Rs.25/-for single copy. No request for VPP entertained

From Delusion to RealityBhaja Govindam of Sri Shankaracharya

by Swami Gurudasananda

One of the most widely known Sanskrit compositions by Adi Shankaracharya, Bhaja Govindam (also called Moha Mudgara) extols the highest and noblest truths of Vedanta in exquisite poetry. This book is a lucid explanation of these verses full of dispassion, holiness, devotion and highest knowledge.

Text in Devanagari and English transliteration and meaning with detailed elucidation.

Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004Email : [email protected]

New Release

‘One rarely finds a man like our Alasinga in this world—one so unselfish, so hard-working, and devoted to his guru, and such an obedient disciple is indeed very rare on earth.’ —Swami Vivekananda

ALASINGA PERUMAL

Hard bound, pages ix + 342 Price: Rs. 75/- + Postage: Rs. 60/- for single copy. No request for VPP entertainedPublished by Sri Ramakrishna Math, Mylapore, Chennai - 600 004

An Illustrious Disciple of Swami VivekanandaA Saga of Commitment, Dedication and Devotion to His Guru

Author: Swami Sunirmalananda

Alasinga Perumal (1865-1909) was a disciple of Swami Vivekananda. He played a pivotal role in Swamiji’s going to the West. Swamiji addressed many of his letters to Alasinga and had much appreciation for Alasinga’s selfless and pure character. Here is the story of an extraordinary individual whose legendary dedication and commitment, and devotion to his Guru are an everlasting source of inspiration and strength. The book has 19 chapters, 3 appendices and over 50 illustrations.

Crore

online



AN INVITATION TO PARTICIPATEThe Ramakrishna Math, Koyilandy, Kerala, a branch centre of the Ramakrishna Math Belur

Math, established in the year 1915 will celebrate its centenary in 2015 with launch of various programs. Our devotees and well-wishers are invited to participate in yearlong function.

Humble beginnings: There was a Yogi Math & Subrahmanya Temple at Melur near Koyilandy managed by Sri K.P. Krishnan Nair and few others. They requested Swami Nirmalanandaji who was halting then at Vadakara to establish Ramakrishna Math there. Swami Nirmalanandaji accepted the property in April 1914 and installed Sri Ramakrishna at the Math in March 1915. In 1929 the main ashrama building was dedicated and in 1987 a new prayer hall and Shrine was consecrated.

Activities at the Ashram: Besides daily worship at the shrine and birthday celebrations of the Holy Trio & other important Hindu festivals the centre conducts weekly classes on scriptures and value education for students. It serves the needy in a spirit of worship providing medical help / educational assistance to the deserving poor. It also runs a Non-formal education centre for 100 deprived children who are provided books, stationeries and uniforms. Teachers at the free coaching centre help poor students acquire proficiency in academics. Every year about 700 poor students are given free note books and stationeries.

Plans for the Centenary year: To commemorate the centenary year 2014-2015 we wish to build a centre of learning and excellence for our village youth who will be provided training and guidance in:

• Waste recycling and management• Programs to promote learning of Sanskrit, English, and Hindi• Programs to promote positive health and life style management • Sustained Graded Value Education Program [SGVEP] for studentsThe project is estimated to cost about Rs. 2 Crores. The task is big but the funds at our

end are meagre. With no support from Government our activities are run only on donations from public. We therefore seek generous involvement and participation of devotees, friends, admirers and well-wishers through donations and contributions to this noble endeavor to make the centenary celebrations a grand success.

All donations made to the Math are exempted from Income Tax Section 80G the Income Tax Act. You may please send your donation by Cheque/Draft in the name of ‘Ramakrishna Math, Koyilandy’.

Bank A/C No: 10632417896 State Bank of India, Koyilandy, IFS Code SBIN0003338.

Yours in the Service of Lord, Swami Bhuvanatmananda

AdhyakshaRamakrishna Math, Koyilandy

Swami Vivekananda Road, PO Melur, Koyilandy, Dt. Kozhikode, Kerala 673 306E-mail: [email protected]; [email protected]

Phone: 0496-2630990. Cell no: 09447863787

mailto:[email protected]



Ramakrishna Mission TB Sanatorium(A Branch Centre of Ramakrishna Mission, Belur Math, West Bengal)

P.O. Sanatorium, Tupudana, Ranchi – 835221, Jharkhand. Email: [email protected]

‘The poor, the illiterate, the ignorant, the afflicted—let these be your God. Know that service to these alone is the highest religion.’ —Swami Vivekananda

An Appeal Spread over 285 acres, Ramakrishna Mission TB Sanatorium in a backward area

of Jharkhand, serves the patients suffering from the deadly disease of tuberculosis. Inaugurated in 1951 by Dr Rajendra Prasad, the first President of India, the centre was planned and executed by Srimat Swami Vedantanandaji, Swami Atmasthanandaji and many other pioneering monks of the Ramakrishna Order. The sanatorium has been the only asylum for the poor TB patients in this area over the last 60 years.

As there has been a decline in TB cases, the Mission has opened its doors to patients suffering from other diseases too. To meet the increasing need for medical care, we wish to convert this sanatorium into a full-fledged hospital bringing relief to the suffering poor.

v Our Project plans are as follows:v 150-beds Hospital exclusively for TB patients—recurring expenses 3 crores p.a.v 50-beds hospital for patients other than TB and O.P.D—recurring expenses of Rs 1 crore

p.a. v Upgradation of medical equipment—estimated cost Rs 10 croresv General medicine, radiology, ultrasonography, pathology, gynaecology, minor surgery,

eye, orthopaedics, paediatrics, dentistry, ENT, dermatology, physiotherapy, naturopathy and Ayurveda—all units of the OPD and polyclinic need to be upgraded by installation of modern medical equipment and providing specialist doctors.

v Mobile Medical Unit: In order to extend health-coverage to 600 remote villages, the centre runs a Mobile Medical Unit (MMU) thrice a week in three base camps, free of cost. As there is need to expand these units, a number of well-equipped ambulances are needed.

v Women Empowerment Projects: Training in vocational, computer, health and paramedical—estimated cost: rupees one crore.

v Essential Infrastructure development (estimated cost: Rs 20 crores): (a) New Complex for 50 beds general hospital and OPD (there is an immediate need to

build separate block for general patients to avoid mixing with the TB patients).(b) Building of quarters for RMO and other staff.(c) Renovation of old buildings, water treatment plant, sinking of deep tube wells, de-silting

of check dam for water reservoir, construction of boundary wall and roads within the campus, etc. v Permanent Fund: Rs 50 crores corpus: Inadequacy of government grants and rising

prices of drugs and medicines have resulted in financial crises, necessitating to build a permanent endowment fund. We earnestly appeal to all to extend their helping hands by making generous donations for the Permanent Fund and to enable us to continue service to the poor.

All donations to the Sanatorium are exempt from Income Tax u/s 80G of the Income Tax Act, 1961. Cheques/Demand drafts may be drawn in favour of ‘Ramakrishna Mission TB Sanatorium’ payable at Ranchi. All donations will be gratefully accepted and acknowledged.

Yours in the Service of the LordSwami Buddhadevananda

Secretary



Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004

Digitised Archives of the Vedanta Kesari (1914 to 2014)

DVD containing the archives of 101 years of the Vedanta Kesari

The Vedanta Kesari has been effectively disseminating Indian Ethos and Values, with uninterrupted publication for the 101 years. The entire collection of archival articles (1914-2015) by scholars and thinkers, savants and admirers, monks and practitioners of Vedanta is now available in one DVD. With search facility, indexed author-wise, title-wise, year-wise and by keywords, plus other features, it is a veritable encyclopedia of Vedanta now available to you at the click of a button!

Price: Rs.300/-Packing and Posting charges: Rs.60/- (within India)

Hardbound, Pages 586, Price: Rs.250/- Postage: Rs.75/- for single copy (within India) No request for VPP entertained

Manifesting Inherent PerfectionEducation for Complete Self-improvement

This book attempts to discuss this ‘inside’ of education which is man-making. A collection of 50 writings on various aspects of education ‘in its widest sense’, this book presents the Indian worldview of divinity of man and unity of existence. Compiled from the archives of The Vedanta Kesari, these writings deal with various aspects of education, particularly the key ideas of Yoga and Vedanta which are of great value to all educationists and students. ‘As long as I live, so long do I learn,’ said Sri Ramakrishna. This handy volume on education draws our attention to this fact through articles, stories and personal accounts of monks, teachers, students, scholars and commoners.


For ordering your copy, draw your DD in favour of Sri Ramakrishna Math, Chennai and send to: The Manager, Sri Ramakrishna Math, Mylapore, Chennai – 600004,You can also order Online. Email : [email protected]

New Release

New Release


Sri RamanujaPictorial

Text by Smt. Latha BalasubramanianArt by Venkatesan

A pictorial presentation in 34 pages, providing an engaging narrative of the life and teachings of one of the greatest of Vaishnava teachers, Sri Ramanuja, using multicolour drawings.

Born in Sriperumbudur near Chennai, Sri Ramanuja (1017-1137) lived for 120 years, living and spreading the path of devotion to God, travelling various parts of India, writing a commentary on Brahmasutras, composing numerous devotional hymns and establishing many spiritually elevating practices in the Vaishnava tradition.

Following the Tenkalai tradition of Vaishnavism, this little book comprehensively gives many historical facts and is rich in devotional fervour.

Paperback, Pages 52, Price: Rs.15/- + Postage: Rs.20/-for single copy. No request for VPP entertained

Glimpses of Swami Vivekananda’s Heroic StruggleSwami Tathagatananda

A booklet of 52 pages, it gives a graphic description of the hardships and struggles that Swami Vivekananda encountered throughout his life. Despite all hurdles and obstacles, the book shows, how Swami Vivekananda accomplished many extraordinary feats, demonstrating what holiness, strength, devotion, determination, faith, love, patience and other noble virtues can bring in human life. It is a remarkable saga of a heroic struggle and its glorious result.

The author of the book is a senior monk of the Ramakrishna Order and heads the Vedanta Society founded by Swami Vivekananda in New York in 1896. The author has many scholarly works to his credit.


New Release

Paperback, Pages 24, Price: Rs.40/- + Postage: Rs.25/-for single copy. No request for VPP entertained



NAVAJEEVAN BLIND RELIEF CENTRE

‘We can attain salvation through social work’ – Swami Vivekananda

K. Sridhar AcharyaFounder/ President

1. Navajeevan School & Hostel for Blind Children – Tirupati, Parlekhimundi, Golamunda2. Navajeevan Free Eye Hospital – Tirupati3. Navajeevan Free Home for Aged – Tirupati, Rishikesh,

Parlekhimundi and Chennai4. Navajeevan Annaksetram - Kothapeta / Rishikesh5. Navajeevan Sharanagati Vridhashram – Tirupati6. Navajeevan Rural Medical Centres - Berhampur [Orissa]7. Navajeevan Eye Care Centres - Serango & Kalahandi [Orissa]8. Navajeevan Orphanage Children Homes – Tirupati, Parlehkimundi,

Saluru, Golamunda, Berhampur, Pandukal, Vizag & Araku

1. Sponsor one day Annadan to Blind Children and aged – Rs. 5000/-2. Sponsor 5 IOL Cataract Eye Operations – Rs. 7000/-3. Sponsor one blind child or Orphan child for one year – Rs. 6000/-4. Sponsor one poor aged person for one year – Rs. 5000/-5. Sponsor one free eye camp at Rural/Tribal area – Rs. 50000/-6. Vidyadan—Educational aid for one Child – Rs. 2000/-

(FREE HOME FOR THE BLIND, ORPHAN AND AGED)TIRUCHANOOR, TIRUPATI–517503. Ph : 0877-2239992, 9908537528 [Mob.]

E-mail: [email protected] Website: www.navajeevan.org

An Appeal35 Years of Service to Humanity 1979–2014

Donor devotees can send their contributions by cheque/DD/MO to the above address on the occasion of birthday, wedding day or any other special occasion and receive prasadam of Lord Balaji Venkateswara of Tirupati as blessings.Contributions to NAVAJEEVAN BLIND RELIEF CENTRE, Tirupati are eligible for Tax Relief U/S 80G of Income Tax Act.

Our Bank details for online transfer :Bank Name : Indian Bank , Gandhi Road Branch, Tirupati SB A/c No: 463789382, Account Holder : Navajeevan Blind Relief Centre, Branch Code: T036, IFSC code: IDIB000T036,

A Humble Request for Donation


Vol.102-3 The Vedanta Kesari (English Monthly) March 2015. Regd. with the Registrar of Newspapers for India under No.1084 / 1957. POSTAL

REGISTRATION NUMBER:TN / CH (C) / 190 / 15-17. LICENSED TO POST WITHOUT PREPAYMENT TN/PMG(CCR)/WPP-259 / 2015-2017.

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Tel: 02525-2722 90/91/92

v Subscription (inclusive of postage) Annual : ` 100 10 years: ` 1000Contact: Sri Ramakrishna Math, Chennai. Website: www.chennaimath.org

Teach yourselves, teach everyone his/her real nature, call upon the sleeping soul and see how it awakes. Power will come, glory will come, goodness will come, purity will come, and everything that is excellent will come, when this sleeping soul is roused to self-con-scious activity.

—Swami Vivekananda

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The Vedanta Kesari - March 2015 issue

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Transcript of The Vedanta Kesari - March 2015 issue