The Vedanta Kesari April 2013 PDF

I T h e V e d a n t a K e s a r i A P R I L 2 0 1 3 ~ ~
A
pri l 2013
The Vedanta Kesari
THE LION OF VEDANTA
A Cultural and Spiritual Monthly of the Ramakrishna Order since 1914
II T h e V e d a n t a K e s a r i A P R I L 2 0 1 3 ~ ~
Indias Timeless Wisdom
| t t t t | |- |
t| t e- t t
Endurance, forgiveness, self-control, non-stealing, clean-
liness, control of senses, intelligence, education, truth-
fulness, non-angerthere are the ten characteristics of
Dharma Manu Smriti, 6:92
APRIL 2013
A CULTURAL AND SPIRITUAL MONTHLY OF THE RAMAKRISHNA ORDER
Started at the instance of Swami Vivekananda in 1895 as Brahmavdin,
it assumed the name The Vedanta Kesari in 1914.
For free edition on the Web, please visit: www.chennaimath.org
VOL. 100, No. 4 ISSN 0042-2983
Cover Story: Page 4
CONTENTS
The Vedanta Kesari
Vedic Prayers 125
Editorial
Real and Unreal 126
Articles
I Shall Look Upon Them As the Blissful Mother Herself 131
Hironmoy Mukherjee
Aum: Symbol, Sound and Supreme Way 135
Satish K. Kapoor
Sage Vasishthas Advice to Prince Rama 141
Swami Sarvadevananda
Doing Svadharmathe Way to Inner Development 146
T. Diwakar Rao
The Role of Philosophy in Personal Counseling 152
Ranjith K K
Glimpses of Swamiji
Until You Have Tested Me . . . 139
Special Report
Tamilnadu Chief Minister Inaugurates Celebrations at Vivekananda Illam 144
New Find
Unpublished Letters of Swami Saradananda

150
The Order on the March 155
Book Review 161
Features
Simhvalokanam (Notes of the Month) 129
Sri Ramakrishna Tells Stories 143
2 T h e V e d a n t a K e s a r i A P R I L 2 0 1 3
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Cover Story N N
Ramakrishna Math, Ghatshila, Jharkhand
Ghatshila is a small township, located around 30 km from
Jamshedpur, in the state of Jharkhand. The centre of Ramakrishna
Math was started in 1935 by a group of devotees who, in the
following year, invited Swami Vijnanananda, a direct disciple of Sri
Ramakrishna, to Ghatshila. During his visit, he told the devotees,
Hold on to Sri Ramakrishna; He will make His own arrangements.
The centre has continued to function since then, silently carrying on
its spiritual and service activities. In 1981, the foundation for the
temple of Sri Ramakrishna was laid and the same year it was
consecrated. A marble image of Sri Ramakrishna was installed in
1990. The centre was made a branch of Ramakrishna Math, Belur
Math, in 2004. Besides regular Puja in the temple and celebrations
of birthdays of direct disciples and other festivals, the Math conducts
a homeopathic dispensary, an evening coaching class for poor children of the neighbourhood
and a mobile medical facility that covers nearby villages.
Mr. O.N. Krishna, A.P. Rs. 1000
Mr. M.N. Talwar, Karnataka Rs. 5000
Mr. E.R. Purna Chandra Patnaik, Odisha Rs. 1000
125 T h e V e d a n t a K e s a r i A P R I L 2 0 1 3 ~ ~
EACH SOUL IS POTENTIALLY DIVINE. THE GOAL IS TO MANIFEST THE DIVINITY WITHIN.
VOL. 100, No. 4, APRIL 2013 ISSN 0042-2983
Vedic Prayers
Tr. by Swami Sarvananda
The Vedanta does not in reality denounce the world. The ideal of renunciation
nowhere attains such a height as in the teachings of the Vedanta. But, at the same
time, dry suicidal advice is not intended; it really means deifcation of the world
giving up the world as we think of it, as we know it, as it appears to usand to
know what it really is. Deify it; it is God alone. We read at the commencement
of one of the oldest of the Upanishads, 'Whatever exists in this universe is to be
covered with the Lord.'
We have to cover everything with the Lord Himself, not by a false sort of
optimism, not by blinding our eyes to the evil, but by really seeing God in
everything. Thus we have to give up the world, and when the world is given up,
what remains? God. What is meant? You can have your wife; it does not mean
that you are to abandon her, but that you are to see God in the wife. Give up your
children; what does that mean? To turn them out of doors, as some human brutes
do in every country? Certainly not. That is diabolism; it is not religion. But see God
in your children. So, in everything. In life and in death, in happiness and in misery,
the Lord is equally present. The whole world is full of the Lord. Open your eyes and
see Him. This is what Vedanta teaches.
Swami Vivekananda, 2:146

5
Editorial
Is it Real?
I dreamt that I had become a butterfly,
said the king quietly. But anxiety was writ
large on his face. He was speaking to his
ministers in the court.
I had become a beautiful butterfly,
he continued, with large, colourful wings.
I gently sat on flowers, on buds, on green,
slender branches. I hopped and flew, flew
everywhere. And then I glided near a thorny
branch and lo! One of my wings got pierced
by a thorn and I was badly hurt. I extricated
myself but could not fly. I looked around
haplessly. And. . .
What next, your highness? asked the
minister eagerly.
The dream ended, said the king.
It was only a dream, consoled the
relieved minister.
That is not the point, said the king. The
point is whether it was I the king who was
seeing the dream and I had become a butterfly.
Or is it that the butterfly is having the dream
that it is a king!
No one could reply the king.
Indeed, what is truth about real and
unreal? According to Vedanta, only real is;
unreal is passing. Real is permanent, unreal is
impermanent. This is the idea of Jnana Yoga.
A man of Jnana is undisturbed by the unreal.
He stands aside like a witness. Nothing seems
to move him and he is ever calm. Narrates Sri
Ramakrishna the state of a Jnani:
There was a farmer who lived in the countryside.
He was a real jnani. He earned his living by
farming. He was married, and after many years a
son was born to him, whom he named Haru. The
parents loved the boy dearly. This was natural,
since he was the one precious gem in the family.
On account of his religious nature the farmer was
loved by the villagers.
One day he was working in the field when a
neighbour came and told him that Haru had had
an attack of cholera. The farmer at once returned
home and arranged for treatment for the boy.
But Haru died. The other members of the family
were grief-stricken, but the farmer acted as if
nothing had happened. He consoled his family
and told them that grieving was futile. Then he
went back to his field. On returning home he
found his wife weeping even more bitterly. She
said to him: How heartless you are! You havent
shed one tear for the child. The farmer replied
quietly: Shall I tell you why I havent wept? I
had a very vivid dream last night. I dreamt I
had become a king; I was the father of eight sons
and was very happy with them. Then I woke up.
Now I am greatly perplexed. Should I weep for
those eight sons or for this one Haru?
The farmer was a jnani; therefore he realized that
the waking state is as unreal as the dream state.
There is only one eternal Substance, and that is
the Atman.
1
Facets of Unreality
The term unreal has several facets such as
impermanence, multiplicity, dream, passing,
relativity, and illusion. Impermanence means
that which has a beginning, and therefore, will
have an end too. All things in this world have a
beginning, and will have an end and therefore
all of them are unreal. Knowing this ephemeral
Real and Unreal
7
nature of world, a wise man gives up all
attachment to worldly tendencies and desires.
Quoting the famous Vairagya Shatakam (31),
Swami Vivekananda says,
2
In wealth is the fear of poverty, in knowledge
the fear of ignorance, in beauty the fear of age,
in fame the fear of backbiters, in success the fear
of jealousy, even in body is the fear of death.
Everything in this earth is fraught with fear. He
alone is fearless who has given up everything.
Multiplicity or many-ness is another
name for unreal. To see many is maya,
and to see oneness is knowledge, said Sri
Ramakrishna. Multiplicity in Sanskrit is called
nanatva. Other two words used are vichitrata
and vishamatavariety and heterogeneity.
Swami Vivekananda explains that all life
is full of variety or diversity:
This is the first idea of creation. Variation
(vichitrata), that is to say Jati, means creation. I
am One, I become many (various Vedas). Unity
is before creation, diversity is creation. Now if
this diversity stops, creation will be destroyed.
So long as any species is vigorous and active, it
must throw out varieties. When it ceases or is
stopped from breeding varieties, it dies.
3
All that we see around usmillions of
objects, events, species, colours, aromas, tastes,
and infinite types of experiencesare all forms
of multiplicity. Who can ever enumerate all
that exists in this multiplicity? This is the glory
of the Lord. A popular verse says,
If the ocean was an inkstand, the highest
mountain of the Himalaya the pen, the earth the
scroll and knowledge itself the writer and the
infinite time the duration for writing, even then,
O Lord, your infinite glories cannot be brought
to a conclusion.
This multiplicity is what leads to
relativity. There is no action or object which
is absolute. It is relative. Good means less evil
and evil means less good. Heat and cold, ugly
and beautiful, high and low, right and leftall
dualities of nature come from this multiplicity.
Behind this multiplicity is Oneness that never
changes. Says Swamiji,
The earth moves, causing the illusion of the
movement of the sun; but the sun does not
move. So Prakriti, or Maya, or Nature, is moving,
changing, unfolding veil after veil, turning over
leaf after leaf of this grand bookwhile the
witnessing soul drinks in knowledge, unmoved,
unchanged.
4
From the viewpoint of Yoga, multiplicity
is nothing but Purusha, the Sentient Principle
within, feeling identified with various vrittis
or thought-waves in the mindstuff (chitta). If
one separates oneself from all thoughts -waves,
one becomes free from all change. Swamiji
illustrates it through a story,
The Purusha has, as it were, forgotten its mighty,
godly nature.
There is a story that the king of the gods, Indra,
once became a pig, wallowing in mire; he had
a she-pig and a lot of baby pigs, and was very
happy. Then some gods saw his plight, and
came to him, and told him, You are the king
of the gods, you have all the gods under your
command. Why are you here?
But Indra said, Never mind; I am all right here; I
do not care for heaven, while I have this sow and
these little pigs.
The poor gods were at their wits end. After a
time they decided to slay all the pigs one after
another. When all were dead, Indra began to
weep and mourn. Then the gods ripped his pig-
body open and he came out of it, and began to
laugh, when he realised what a hideous dream
he had hadhe, the king of the gods, to have
become a pig, and to think that that pig-life was
the only life! Not only so, but to have wanted the
whole universe to come into the pig-life!
The Purusha, when it identifies itself with nature,
forgets that it is pure and infinite. The Purusha
8
does not love, it is love itself. It does not exist, it
is existence itself. The Soul does not know, It is
knowledge itself. It is a mistake to say the Soul
loves, exists, or knows. Love, existence, and
knowledge are not the qualities of the Purusha,
but its essence. When they get reflected upon
something, you may call them the qualities of
that something. They are not the qualities but
the essence of the Purusha, the great Atman, the
Infinite Being, without birth or death, established
in its own glory. It appears to have become so
degenerate that if you approach to tell it, You
are not a pig, it begins to squeal and bite.
5
To be established in ones real nature
means to give up our clinging to the unreal
nature. Then the Purusha will be svavastha,
established in itself.
Breaking the Dream
How much time does it take to break the
dream? How does one wake up? It does not
require much time to wake up but do we want
to wake up? According to the Bhagavad Gita
[2.16], the real is ever-present.
The unreal never is. The Real never is not. Men
possessed of the knowledge of the Truth full
know both these.
The real refers to the divine present in all.
Various Yogas are means for uncovering the
real that seems to be covered with the unreal.
Karma Yogi does this by detached action,
which leads to purity of mind. Bhakti Yogi
does it by devotion to God, by self-surrender
and worship of the Lord. Jnana Yogi does
it by self-analysis and Raja Yogi does it by
concentration and purification of mind. The
aim of all religious practice is to purify the
mind and discover the Real behind the unreal.
We should first begin by changing what
we consider realfor the real is what attracts.
Whatever one thinks as real attracts all ones
emotions, thinking and actions. If God is real,
then He/She attracts us. If the world is real,
then the world attracts us. If one earnestly
practices spiritual disciplines like Japa, prayer,
meditation, service and so on, one progresses
on the path of inner purity which is what leads
to finding the real.
The Real surpasses all states of being
waking, dream and deep sleep. It is the
substratum of all states and hence is called
turiya, the transcendental.
What happens when one discovers the
real? One finds the same divinity everywhere
and in all. Swamiji describes it thus:
When man has seen himself as one with
the Infinite Being of the universe, when all
separateness has ceased, when all men and
women, all gods and angels, all animals and
plants, and the whole universe have melted into
that Oneness, then all fear disappears. Can I hurt
myself? Can I kill myself? Can I injure myself?
Whom to fear? Can you fear yourself? Then
will all sorrow disappear. What can cause me
sorrow? I am the One Existence of the universe.
Then all jealousies will disappear; of whom to
be jealous? Of myself? Then all bad feelings
disappear. Against whom can I have bad feeling?
Against myself? There is none in the universe but
I. And this is the one way, says the Vedantist, to
Knowledge. Kill out this differentiation, kill out
this superstition that there are many. He who in
this world of many sees that One, he who in this
mass of insentiency sees that one Sentient Being,
he who in this world of shadows catches that
Reality, unto him belongs eternal peace, unto
none else, unto none else.
6
References
1. Gospel of Sri Ramakrishna, Sri Ramakrishna Math, Chennai, p.652 2. CW, 6: 300 3. CW, 4.373
4. CW, 5.68 5. CW, 1.348 6. CW, 2.252
From the Archives of The VedanTa Kesari
S i mh v a l ok a na m
(April, 1922-23, Pp. 437-440)
The Lion of Vedanta Looks Back
The normal healthy school-boy is pure and untainted, the seeds of all greatness and
nobility are already in him. The sordid ways of the world around have not enslaved the
mind of the growing boy and hence the glorious response which youth makes when called
upon to acts of self-denial. The inherent quality of self-respect implanted in all young hearts
is in itself proof against all baseness. Boys are hero-worshippers. The vision of the Ideal is to
them clear and convincing. Strength, greatness, and fortitude, these excite the admiration
of boyhood. The task of the educator is to foster these ideals and help the pupils to manifest
the perfection that lies latent in them. What is the nature of this perfection? Firm and steady,
truthful and unflinching, ready to bear the burden of the whole world on his own broad
shoulders, selfless beyond measure, with a heart full of love for the poor and the miserable
stands man the noblest specimen of the whole creation. He cannot be tempted with gold
and silver, for what are these but dust in comparison with his own sterling character, the
only desirable possession. Neither could he be bent down with honours and titles, for he
knows that the possessor is far greater than his possessions. He is a MAN, and that is the
grandest title which any other man or body of men can confer on him. He knows that fact
and also knows that all honour are to be realised in and through his manhood.
In deep contrast to these ideals of manhood stand the miserable specimens produced
by the unconscious, nevertheless, degraded ideals which a degenerate national life has set
before the youth of today. No one will deny the fact that the system in vogue in this country
overemphasizes the intellectual side of education. The sickly bookworm who absents
himself from the playground to spend an extra hour with his books gains more marks in
his examinations and thereby earns the approbation of his elders and schoolmasters. The
healthy sport-loving boy often goes low down and consequently is dubbed as useless. Youth
is very sensitive to praise and blame and it is no wonder that one finds boys and even young
men using all sorts of fair and foul means to stand high in examinations. The intellectual
hall-mark is made something of a fetish. The best period of life and the greatest gifts of God
such as sound health, cheerfulness, buoyancy and optimism are sacrificed at the altar of the
examination deity. When all is lost and the much-coveted degree is gained, the despairing
Notes of the Month
youth realises the fact that the world reserves her best prizes for the man of action at whose
hands the man of intellect may at best be a useful tool. Unfortunately, the disillusionment
comes too late. The school, as it is constituted at present, seems to be a veritable asylum
for weaklings. It trains its pupils to know, but does it make them fit, to strive for, struggle
and achieve, or are these lessons to be learned in the greater school which lies outside the
narrow precincts of the school-room? What is a school for? The cynic might answer that
the school of today exists for robbing the bloom out of young cheeks, for cramming poor
little brains with diverse kinds of useful and useless information, for cooling down the
enthusiasm of youth and making young hearts devoid of cheer and hope; and the cynic is
not very wrong. For do we not see with our own eyes the pallid cheeks and sunken eyes of
a great many of our school children, and does not the paper set by the average examiner
disclose to our wondering gaze, the amount of detailed information which a young-head is
expected to carry about, and do we not know the amount of havoc which the competitive
system works in chilling the enthusiasm of all but the too brilliant youngsters? The canker
of competition imported from the West is undermining our social order, and the schools are
the demoralizing grounds from where the infection spreads.
The people of the West may say that life is a race and that he who runs fast, runs best.
We do not possess any such turf-idea. We hold that life is a thing of beauty, a work of art
which must be coolly taken up and carefully accomplished. Success shall not elate us
and failure shall never succeed in depressing us. Tranquil and calm we shall pass through
life, ever striving to gain the ideal of inner perfection. We shall not consign our happiness
into other people's hands to be roused into action at the applause of others. For what is
success, but the satisfaction gained by the admiration and often the envy of other men. Let
not our children worship the fetish of success, but let them pay homage to the true ideal
of perfection. If our schools foster in young minds the love for the ideal of perfection they
would justify their existence, for the whole scope of education is the perfection of manhood
and the only true method of realising this scope is to foster in the heart of the young a love
for the ideal of perfection. Lessons of a formal character are not of much value in inculcating
moral virtues. Virtue, like mumps, is of a highly contagious nature. Young people constantly
watch the movements of their elders and shape their course of conduct according to the
standard set up by the elders.
On the other hand, character is not a negative quality of refraining from doing certain
acts, it is of a positive and telling nature and consequently the development of character
requires that the individual should put in conscious effort to approach the ideal. Coercion
cannot be the driving force, for by its very nature it goes against the end to be achieved, the
ideal of free manhood. Love and admiration for the ideal form the sole driving force and we
shall examine the way in which these could be fostered.
10
A Silent Transformation
In the latter part of the nineteenth
century, a real drama was being enacted
at Rani Rasmonis Dakshineshwar temple.
A strange mix of people comprising of
traditional Hindu worshippers of images,
counter-worshippers such as Brahmos (wor-
shippers of Nirguna and Saguna Brahman),
and non-believers were sitting at the feet
of an unpretentious and unlettered temple
priest known by the name of Sri Ramakrishna
Paramhansa. They had been mesmerized by
his simple, logical and illustrative teachings
given in homely conversations.
One among them was Girish Chandra
Ghosh, a non-believer and the leader of the
nascent theatre industry. He came in touch
with Sri Ramakrishna and became one of his
staunch devotees. In the initial stages of their
meetings, however, Girish claimed that he
was a confirmed atheist. Girish was a well
known playwright and actor. He had till then
been busy writing plays based on Hindu epics
and mythological tradition. One of his plays
Chaitanya Lila had become quite popular.
Coming to know about this popular play from
the devotees, Sri Ramakrishna visited Star
Theatre in Kolkata on 24
th
September, 1884
to see the play. Earlier, when some devotees
I Shall Look Upon Them
As the Blissful Mother Herself
A Narrative on How Sri Ramakrishna, Holy Mother and the Direct
Disciples Influenced the Contemporary Bengali Drama
HIRONMOY MUKHERJ EE
The author is a retired government offcial and is an active volunteer of Ramakrishna Math, Nagpur, Maharashtra.
commented that public women took part in the
play in the roles of Nimai, Nitai and others [as
was the practice then], Master had told them:
Sri Ramakrishna
I shall look upon them as the Blissful Mother
Herself. What if one of them acts in the part of
Chaitanya? An imitation custard-apple reminds
one of the real

fruit.
1
On that day, the Master was accom-
panied by M (Master Mahashaya), Baburam,
Mahendra (the flour mill owner), Kali and a
few others. Girish along with some officials
of the theatre received them and made their
seating arrangements in a box seat (a special
enclosure meant for eminent people). M. sat
next to Sri Ramakrishna. Baburam and other
devotees sat behind. Girish had already left
for home before the play began as he was
not feeling well. The play was about the
early life of Sri Chaitanya, who was known
in his childhood as Nimai. Scene after scene
unfolded and the Master got overpowered
with divine ecstasy.
At one time he went into deep Samadhi.
Once or twice he wanted to say something to
M but could not. His voice became choked
with emotiontears ran down his cheeks.
Again he went into Samadhi and remained in
that state for a long time. Gradually his mind
came to the relative plane. Shortly, the play
was over. A devotee asked him as to how
he had enjoyed the play. Master said with a
smile, I found the representation the same as
the real.
2

Later, after the crowd had left, Master
visited the green-room of the theatre and
blessed the actress Binodini, who had acted in
the role of Chaitanya as young Nimai, saying,
Mother, may you have illumination.
Countering Public Reaction
The people of Kolkata were shocked to
learn about the visit of Master to Star Theatre
to see Chaitanya Lila. But Master did not care.
He was later to make four more visits to Star
Theatre to see the plays Prahlad, Vrishaketu,
Nimai Sannayas and Daksha Yagna and see
the acting of actress Binodini in all these plays.
3
The press, especially, those representing
Brahmo Samaj and conservative sections
of Hindu society, strongly condemned
the Master for patronizing Girish and his
devotional plays. They felt that Master was
not showing sufficient moral abhorrence about
public women engaged in acting in the plays.
Earlier, men used to enact womens roles in
plays which were not found satisfactory and
convincing and at the same time women from
good families were reluctant to act in public
theatres for obvious reasons. Hence acting
by women had earned a bad name. In the
beginning even a staunch devotee like Ram
Chandra Dutta did not approve of the Masters
Girish Chandra Ghosh
12
patronage of theatre. But he soon realized
that every one of Masters actions had deep
meaning and significance and that he had used
his redeeming power to save those wayward
souls of the stage.
Swami Vivekananda as Naren (before he
met Master) was a strong puritan. He once said
that as a young man he would not walk on
the footpath on the theatre side of the roads in
Kolkata. Boshi Sen, the famous scientist, wrote
in his memoirs that he would cross the road
to go to the other side if he saw Girish on his
side of the road. Of course, they had to change
their minds on seeing that Girish had received
Masters blessings. Later Ramchandra Dutta
was to write that society should not despise
these actresses but rather should appreciate
their talents and laud their efforts to lead an
honest life. He also wrote that many of these
actresses were not prostitutes but were poor
women who became mistresses of wealthy
menwhich were their only means to better
their financial conditions.
4

Learni ng about t he cont roversy
on allowing public women to attend Sri
R a ma k r i s h n a s b i r t h
anniversary festival at Dakshi-
neshwar, Swami Vivekananda
wrote a letter (dated 23
August, 1896) from America
to Swami Ramakrishnananda:
If public women were not
allowed to go to such a great place
of pilgrimage, where else they
will go? It is for the sinful that the
Lord manifests himself specially,
not so much for the virtuous . .
that for one day at least in the year
thousands of men and women get
rid of the sense of sin and ideas of
distinction and sing and hear the
name of the Lord, is in itself a supreme good.
5
Prabasi and other puritanical magazines
in Kolkata continued to criticize the practice
of allowing courtesans to perform on stage.
But some other magazines like Rangalaya and
Rangamancha supported the custom since
women from mainstream society were not
willing or able to perform on stage.
Further, it was pointed out that these
actresses also raised money to support
philanthropic activities which benefited
society. These included activities in aid of flood
victims, Deshbandhu Smriti Bhandar, helping
the ailing poet Rajanikanta Sen, and providing
financial aid to Kankurgachi Yogodyan,
Varanasi Sevashram and many other similar
needy institutions and individuals.
It would be interesting here to quote
from a letter dated 19.2.1923 of Miss Josephine
Macleod (a disciple of Swami Vivekananda),
Going in the evening to a benefit performance
at the Star Theatre for Ramakrishna Mission
of Bhubaneshwar near Puri. The great Indian
actress Tara is coming out of retirement for it.
6
The well-known actor Amritalal Basu
wrote:
A recent picture of Star Theatre
13
When the humble actress (Binodini) acted in
the role of Chaitanyathe incarnation of the
God of Nadiaon the stage, Sri Ramakrishna
of Dakshineshwar, another incarnation of God,
watched that play and made the wretched stage
feel like Vaikuntha (heaven). We were blessed!
The audience was blessed and so was Mother
Earth! The stage of the theatre became a holy
place when Sri Ramakrishna watched through
his divine eyes the Chaitanya Lila, which was
enacted on it.
Amar Dutta, the editor of Natya Mandir
used the picture of Sri Ramakrishna on the
cover of one of the issues of the magazine.
Inside the magazine he commented,
Ramakrishna, the teacher of humankind, the
man-God, the compassionate one, came to the
theatre. The touch of his holy feet sanctified
the stage by wiping out all impurities. When a
famous person comes to see a play, specially one
full of purity, simplicity and piety for fallen, it is
natural for the cast members to become inspired
and act more enthusiastically than they normally
would. The visit of Sri Ramakrishna gave their
morale a tremendous boost and helped them to
achieve recognition and respect in society. The
tradition of bowing down before the photograph
of Sri Ramakrishna on stage still continues in
Kolkata. The Masters picture is decorated with
a garland every night before a performance and
someone waves lights and incense before it with
devotion.
7
One day while talking to his friend
Kumudbandhu Sen, Girish commented:
I want to tell one thing to those people, who say
that indulgence is being shown by engaging
public women in theatres: these public women
and ignorants are already existing in societyis
social reformation all about abandoning them or
reforming them? Jesus Christ, Lord Buddha or
Sri Chaitanya never taught people to abandon or
hate them. I am not boasting that I am following
these great menI am only guiding them into a
new way of living which will enable them to live
a pure life instead of standing on road to tempt
people.
8
(To be continued. . .)
1. The Gospel of Sri Ramakrishna as recorded by
Mahendra Nath Gupta (M), Sri Ramakrishna
Math, Mylapore, Chennai, Volume 2, p.546
2. Ibid, pp. 550 and 556
3. Ramakrishna O Banga Rangamancha (Bengali)
by Naliniranjan Chattopadhyaya (henceforth
referred as BR), p. 204
4. Girish Chandra GhoshA Bohemian Devotee of Sri
References
Ramakrishna, Swami Chetanananda, Advaita
Ashrama, Kolkata, (henceforth referred as GC).
p.166
5. Letters of Swami Vivekananda, Advaita Ashrama,
Kolkata, pp.302-303
6. GC, pp.168, 169
7. Ibid, pp. 169, 171
8. BRpage 60
Our Master was the embodiment of purity. As soon as there was any talk on a
spiritual subject, he would immediately go into ecstasy. People of all communities
derived great pleasure from his holy company, and they would look upon him as their
own. He practised universality. He was not bound by any limitations.
Swami Vijnanananda
14
Facets of Aum
The sacred syllable Aum (Om, Omkara)
is unique. It is art, science, philosophy,
spirituality and religion, all rolled into
one. As art, it has visible symbolic
forms that fascinate. As cosmic
sound, it is the crux of meta-
science or science of spirituality.
As philosophy, it crystallizes
the meaning of existence. As
chant, it belongs to the sphere
of religion and spirituality, and
is the simplest way to unfold the
higher consciousness.
Aum has several aspects that a
seeker should know in order to pursue his
spiritual quest.
Aumthe primeval sound, of which
other sounds are just manifestationsgives
one a feeling of unitary consciousness.
It is nada, Supreme Vibration, of Para-
Brahman, the Absolute. Hence it is anadi
eternal, and self-illuminating. It is Eka-
kshara-Brahman, the Supreme-Truth in one
word, because it encapsulates the Supreme
Being in one mystical expression.
To an earnest spiritual aspirant, Aum is
the code to open up the cosmic lock of Being; it
is the nano-way to meditate on the Ultimate,
Unseen and Omniscient Reality. Aum is all;
all is Aum: that which is in time or beyond it,
says Mandukya Upanishad (verse 1). Om finds
Aum: Symbol, Sound and Supreme Way
Refections on Various Dimensions of the Sacred Aum
SATISH K. KAPOOR
mention in all Hindu scriptures and is sacred
to Buddhists, Jainas and others.
Aum, the awakener of higher mind, is
also called Pranava, because through
it the Almighty can be praised,
invoked, and accosted in anahata
Chakrathe heart region in
the subtle human body. It is
Udgitha [mantra], for it can be
chanted loudly, the Chhandogya
Upanishad (1.1.1;1.4.1) avers
(I.5.1):
Now, verily, what is the Udgitha is the
Aum. What is Aum is the udgitha.
Aum is sarva-devamayait comprises
all divine beings, and hence embodies the
essence of their wisdom. Aum is a-kshara-
swarupaof the nature of the Eternal
Wordindissoluble and indestructible. The
Katha Upanisad (I. 2.16-17) describes Aum in
three ways: the everlasting spirit (evaksharam
brahma), the highest end (evaksharam-param) of
an individual, the best and the highest support
of all (alambanam-shreshtham; alambanam-
param).
As Para-vakthe transcendental speech,
Aum manifests as three types of speech at the
mundane levelaudible (vaikhari), thoughtful
(madhyama) and illumined (pashyanti). All
sounds originate in Aum.
The Aum Sadhana
Dr Satish K Kapoor, Ex-British Council Scholar, is registrar of Dayananda Anglo Vedic University, Jalandhar.
When the sound of Aum penetrates the
depths of being, the embodied soul melts
into bliss, crossing the layers of matter, life,
consciousness, and thought. Individual self
(jivatma) dissolves into Universal Self, and
individual mind into Universal mind, and
individual consciousness into Universal
consciousness. It is as if one attains the state
of dying while living (jivata-marana) as
explained by Bhakti and Sufi saints. In other
words, it destroys the ego, the root of all
worldly entanglements and strife.
Aum, thus, resuscitates the bliss-nature
of the Self. All the key mantras in Hinduism
begin with this mystic syllable which emerged
out of a viable combination of the fifty-two
letters of the Sanskrit alphabet, each endowed
with a nucleus of cosmic power. The vibration
of Aum in Nature can be heard by awakened
souls (jagrita-purusha) in deep meditation.
Aum is technically seen both as a single
syllable, and in parts (matra-s). It is seen as A
(a-kara) U (u-kara) and M (m-akara), alluding
to material (Vaisvanara), mental (Taijasa) and
intellectual (Prajna) states, beyond which
comes transcendental dimension of the Self
(the turiya-avastha).
A, u, and m, are sometimes identified
respectively with Brahma, Vishnu and Shiva,
and together they represent the Supreme
reality. Amritabindu Upanishad (verses 7,
16) advices that one should first concentrate
on Aum, through the means of lettersa,
u, m and then, without them, to know the
imperishable Brahman, and to attain peace.
Mandukya Upanishad (verse 12) says that he
who knows Aum and Atman as One, merges
his self in the Self.
Chanting of Aum
Aum can be chanted in three ways
through mouth, through mind and through
ones whole being. The first method is
mechanical, the second, mental and the last
supramental. In the first two cases, emphasis
can be either on the sound of letters a, u, or m,
in successive mode, virtually uninterruptedly;
or on u (O or oo) and m. It means pronouncing
syllables in a uniform manner, or by giving
an edge to one over the other, preferably m,
which comes at the end. The sound of a is,
in no sense, ignored, because it is inherent in
other sounds, and sometimes takes longer time
while chanting.
In either of the above mode of chanting,
the beginning and the end must be slow,
smooth, elongated, and focused on its deeper
meaning, so as to imbibe vibrations from
cosmic sphere. Humming the sacred syllable is
better than verbal chanting, mental chanting is
better than humming, and chanting naturally
with ones whole being is the best.
Aum can be chanted anytime, anywhere,
singly, in pair or pairs, or in community
gathering, both indoors and in open. However,
it is better to choose a calm and quiet place in
16
does not cause him fear as he understands
that human life is just a change of garba
transitional period of the soul in its movement
towards perfection; a forward step in eternity,
propelled by causation, on the twin wings of
time and space.
Aum and Chakras
Being an all-pervasive sound,
the chanting of Aum influences
all the Chakras in the subtle
human body, and activates
prana, the life-force, besides
giving one a feeling of
unitary consciousness. The
vibratory seat of Aum is
Vishuddha Chakra (throat
centre), which it purifies,
restraining the negative
thought-currents of the mind
awaiting expression.
It is believed that focusing at Ajna
Chakra, along with the chanting of Aum,
activates the pineal gland and brings out
the cognitive potential of a person which
can be transmuted for higher purpose
the awakening of consciousness. Unlike
meaningless syllables which tranquilize
the mind by constant repetition, Aum has
a soothing effect on all the three states of
the self, namely, waking, dream and deep-
sleep. Consequently, the fluctuations of mind
are checked, the faculty of intuition gets
empowered, and the prajnachakshuinner
visionopened.
When Aum-chanting emanates from
the heart, it sprouts feelings of kindness and
love, tearing apart the knots of anger and
hatred within. As the sound touches the navel
(manipura) it regulates fire-element in the gross
body (sthulasharira), and burns up toxins.
Moving downward in the lower chakras
17
early morning or evening hours, at the junc-
tion time of day and night, called sandhya-kala.
No specific posture is required but it is better
to be seated on ground, in an easy posture, to
partake of the earths magnetism naturally,
keeping ones spine erect. Many yogis prefer
mountains or hills, or take to river side for
spiritual attainment.
The Mundaka Upanisad (II. 2.4)
regards Aum as the bow; the
individual self, as arrow, and
Brahman or God as the target
(pranavodhanu hsharohyatma
brahma tallakshyam-uchyate).
The seer advises meditation
on the Self as Aum, to
go beyond darkness of
ignorance (II. 2.6).
The Kaivalya Upanishad
(verse 11) suggests that the
wise should repeatedly rub the
individual soul (jivatman) with the syllable
Aumlike two pieces of Arani-wood, used in
Vedic times to light fireboth to kindle divine
knowledge and to exhume karmic bonds.
At the climax of pranava-dhyanaun-
interrupted contemplation on Aum, subject
and object become one, and the whole being
of a person is permeated with divine. This
spiritual experience is attainable but it does
not last long, due to the predominance of
unhelpful samskaras or tendencies embedded
in the mental sheath (manomaya-kosha).
However, in case of an advanced practitioner,
Aum-dhun (dhvani )the spontaneous
reverberation of the sacred syllablekeeps
resounding in the deeper self, day and night,
and helps him to acquire the highest state.
The highest state is that of a sthitaprajnaone
who is of firm mind and established wisdom,
above pleasure and pain, loss and gain, living
in the world like a lotus in water. Death
muladhara and svadhishthanait controls
sense-organs from going astray, and helps in
the sublimation of vital energy.
Conclusion
Aum-chanting, even for a few minutes,
fills oneself and the surrounding environment
with peaceful vibrations affecting even plants,
trees and the animal kingdom. So, as the well-
known saint Swami Ramatirtha advised, sing
the sacred syllable
in the language of feeling, sing it with your acts,
sing it through every pore of your body. Let it
course through your veins, let it pulsate in your
bosom, let every hair on your body and every
drop of your blood tingle with the truth that
you are the Light of lights, the Sun of suns, the
Ruler of the universe, the Lord of lords, the true
Self. . .
The Eternal Material of All Ideas or Names
In the universe, Brahma or Hiranyagarbha or the cosmic Mahat frst manifested
himself as name, and then as form, i.e. as this universe. All this expressed
sensible universe is the form, behind which stands the eternal inexpressible
Sphota, the manifester as Logos or Word. This eternal Sphota, the essential
eternal material of all ideas or names, is the power through which the Lord
creates the universe; nay, the Lord frst becomes conditioned as the Sphota,
and then evolves Himself out as the yet more concrete sensible universe. This
Sphota has one word as its only possible symbol, and this is the Om. And as by
no possible means of analysis can we separate the word from the idea, this Om
and the eternal Sphota are inseparable; and, therefore, it is out of this holiest
of all holy words, the mother of all names and forms, the eternal Om, that the
whole universe may be supposed to have been created. But it may be said that,
although thought and word are inseparable, yet as there may be various word-
symbols for the same thought, it is not necessary that this particular word Om
should be the word representative of the thought, out of which the universe has
become manifested. To this objection we reply that this Om is the only possible
symbol which covers the whole ground, and there is none other like it. The
Sphota is the material of all the words, yet it is not any defnite word in its fully
formed state. That is to say, if all the peculiarities which distinguish one word
from another be removed, then what remains will be the Sphota; therefore this
Sphota is called the Nada-Brahma, the Sound-Brahman.
Swami Vivekananda, CW, 3:57
18
Little by little the disciple was led
from doubt to certitude, from darkness to
light, from anguish of mind to the peace of
vision, from the seething vortex of the world
to the grand expanse of universal Oneness.
He was taken, little by little, and by the
power of Shri Ramakrishna, from bondage
to spiritual freedom, from the pale of a little
learning into that omniscience which is the
consciousness of Brahman. He was lifted out
of objective conceptions of the Godhead to
awareness of the beyond-subject-object nature
of True Being--above form, above sense, above
thought, above all relative good and evil, to
the sameness and absoluteness of Brahman.
Now Naren's regard for the Master was in-
creasing a thousand fold;
he was beginning to accept
him as the highest ideal of
spirituality. The scene of
the young hero's highest
realization was to be the
Cossipore garden; and the
time: the immediate future.
Again and again the
Master told his disciples to
test him and his realizations.
Test me as the money-
changers test their coins.
You must not accept me
until you have tested me
thoroughly. One day whilst
the Master was absent in
Calcutta, Naren came to
Dakshineswar and found
Shri Ramakrishna's room empty. The desire
Until You Have Tested Me . . .
Glimpses of Swamiji
arose to test Shri Ramakrishna's renunciation
of gold. So he hid a rupee under the Master's
bed and then went to meditate under the
Panchavati. Soon Shri Ramakrishna returned,
and as usual sat on the bed. But no sooner
did he touch it than he started up in great
pain. Naren, who had returned by then,
stood watching silently. An attendant at once
examined the bed; as he pulled off the cover
the coin fell to the ground. Naren left the room
without a word. Shri Ramakrishna realized
that he had been tested by Naren and rejoiced.
But the disciples were tested in their turn
by Shri Ramakrishna. . .
At one time Shri Ramakrishna tested
Naren severely for an extended period. We
have already seen how his very presence at
Sri Ramakrishnas room at Dakshineswar
Dakshineswar filled the Master with intense
joy. Even to see Naren at a distance would
move him deeply. Sometimes he would go
into Samadhi at the mere sight of him. A day
came, however, when all this was changed:
Ramakrishna began to treat Naren with utter
indifference. Narendra came, saluted the
Master, and sat down before him. He waited
for a while but the Master did not speak.
Thinking that perhaps he was absorbed,
Naren left the room, went to Hazra, and began
to chat and smoke with him. Then, when he
heard the Master talking with others, he went
back, only to be met with worse treatment;
for not only did the Master not greet him,
but he deliberately turned his face away,
towards the wall. When Narendranath left for
Calcutta there was no change in the Master's
attitude.
A week later, Naren came to Dakshi-
neswar again to find the Master's manner
towards him as it was on the previous visit; so
he spent the day talking with Hazra and other
devotees, and returned home at nightfall. The
third and the fourth time it was the same; but
Narendranath kept going to Dakshineswar,
and showed no resentment. Between these
visits the Master would sometimes send to
Calcutta to enquire about Naren's health, but
without changing his demeanour in Naren's
presence. At the end of a month, during
which time there was no reaction from Naren,
the Master said to him, Though I do not
exchange a single word with you, you still
continue to come! How is that? Narendranath
replied, Do you think that I come here only
to listen to you? I love you and want to see
you. This is why I come to Dakshineswar.
Shri Ramakrishna was highly pleased at the
reply and said, I was only testing you to see
if you would stay away when I did not show
love and attention. Only one of your calibre
could have put up with such neglect and
indifference. Anyone else would have left me
long ago, never to come again.
Life of Swami Vivekananda by His Eastern and Western Disciples, Advaita Ashrama, Kolkata, 1. 97-99
Reference
Swami Vivekananda in 1886
20
His [Swami Vivekanandas] words are great music, phrases in the style of
Beethoven, stirring rhythms like the march of Handel choruses. I cannot touch these
sayings of his, scattered as they are through the pages of books at thirty years'
distance, without receiving a thrill through my body like an electric shock. And what
shocks, what transports must have been produced when in burning words they issued
from the lips of the hero! Romain Rolland
Sage Vasishthas Advice to Prince Rama
Notes on Yoga-Vasishtha-Sara Translated by Swami Dhireshananda
SWAMI SARVADEVANANDA
Swami Sarvadevananda is the Head of Vedanta Society of Southern California, USA. This article is based on
excerpts from his English translation of Yoga Vasishtha (translated into Bengali by Swami Dhireshananda,
Udbodhan Offce, Kolkata). The translation is likely to be published in a couple of months.
There are four different types of intellect
in aspirants with their appropriate spiritual
practice:
Stone-like intellect: Just as it is difficult
for a nail to penetrate stone, it is impossible
to make those with a stone-like intellect
understand anything. Such people
should engage themselves in intense
devotional practices, chanting,
japa and such other actions. By
these means, their minds will
gradually become pure and fit
to comprehend the subtle truths.
Rubber-l i ke i ntel l ect:
Rubber is elastic in nature. A
nail inserted into rubber, will
penetrate the rubber but when the
pressure is released, the nail comes
out again and the rubber resumes its
original form. Similarly, there are those
who understand principles as and when they
are explained; but in the very next moment,
they revert to their former understanding.
Skin-like intellect: A nail, if inserted into
skin, will remain lodged at its point of entry.
A skin-like intellect acts the same. It is able to
comprehend and hold as much instruction as
it receives.
Continued from the previous issue
d) Oil-like intellect: An oil-like intellect
is the best. If a drop of oil is poured on water,
it spreads out over the surface. An oil-like
intellect behaves in the same way. One with
such an intellect who listens to a little bit
of a teaching, can consider the pros
and cons from every angle and
comprehend the entire concept.
Such a person does not need
more instructions. This type of
pure intellect is certainly the
best.
The skin-like intellect
is also not so bad. And by
repeatedly listening to ins-
tructions even the rubber-like
intellect can also attain awaken-
ing.
Proper di scernment reveal s t hat
the ignorance of the individual soul, or
forgetful ness of the true Sel f due to
misunderstanding, leads to bondage. Both
[bondage and ignorance] are eradicated by the
knowledge that the world is false (mithya)
and the Self alone is real. Due to desires, even
if one knows that everything in this world is
momentary and impermanent, the world does
not seem to be unreal. A person of perfect
intellect does not reflect on sense objects, as they
are utterly unreal like objects seen in dream and
in wishful-thinking, and knows (1.27):
Neither disease, nor poison, nor adver-
sity, nor any other thing in the world can cause
one to suffer more than extroversion, which
arises due to body-identity.
The desire for enjoyment is the cause of
body-identity. Enjoyment is for happiness; but
to a person of discernment [worldly existence]
is suffering before enjoyment, after enjoyment
and even at the time of enjoyment. Suffering
is present in acquiring the object of enjoyment
and in protecting the object of enjoyment,
as well as in depression, separation, and
disease. [Conversely,] at the beginning,
middle and end, there is bliss and bliss alone
in the knowledge and contemplation of the
Self, which is of the nature of existence-
consciousness-bliss. This joy is inseparable
because it is my real nature. That is why the
first chapter is said to contain the essence
(sara) of the essence (sara).
The specialty of the second chapter is a
detailed discussion of the theories related to
creation and perception. In order to understand this
we will have to comprehend the inner signifcance
of the Vedanta philosophy. The Vedantins use two
words: creation (srishti) and perception (drishti).
The Vedanta philosophy is understood as soon as
one comprehends the relevance of these two words.
By the word creation (srishti), we mean
this visible universe around us and the meaning
of perception (drishti), is the knowledge of all
these. The tree is a created object; the perception
we have of the tree is not the tree at all, but idea or
knowledge of the tree. [Ordinarily we think that]
the knowledge, as it were, is within us and the tree
is outside of us. Whether we have the knowledge
of the tree or not, the tree is established in its
own reality; its existence does not depend on our
knowledge. However, according to the Vedantic
view, this general conception of srishti and drishti,
if analyzed, does not hold true.
One asks: where is the logic behind the
differentiation which is manifested as outside
and inside? What do we understand about that
knowledge which is described as beyond? Is the
person who has come to argue the view of the
opponent beyond my perception? If so, then his
existence, argument, and everything else would
be unknown to me. Neither would he be there, nor
would he have come for disputation. Moreover, if
he is not outside of my knowledge, then he is only
made of my own knowledge (jnanamaya), held in
my knowledge (jnanavidrita) and constructed by
my knowledge (jnananirmita). If he says anything
new, it is only my knowledge that he speaks; it
rises to the surface from the depth of my mind
alone. Again the phrase my knowledge should
be accepted in the sense of Rahus head, because
even my I is nothing more than this knowledge.
Therefore it is observed that this knowledge
or perception of all objects and their ideas takes
shape around the Iin me and surrounding
me. The names and forms of all existing objects
and their functions that appear before us through
the framework of time, space and causation are
nothing other than the one nondual knowledge.
Relative knowledge is also knowledge itself, held
in knowledge and constructed by knowledge. By
no means are we able to step out of this [infnite,
nondual] knowledge.
In the second chapter, Falsity of the Universe
(Jagat-mithya-prakarana), the deceptiveness of the
world is elucidated. Why is the world mithya?
For this reason: with the dissolution of mind,
it vanishes. That is to say, the creative ideation
of the mindthe single imaginative power
centered in mind and known as maya (illusion)
conceptualizes the non-dual Brahman-Self in
the forms of various objects [that appear] as
perceivers and the perceived. The root cause of
this is vibration (spandana). (To be continued. . .)
22
11
Sri Ramakrishna was a master story-teller. While he spoke of profound
spiritual truths and mystery of human life, he amply used stories, anecdotes,
examples and analogies to drive home his point. At times, while narrating
a story, he would even make gestures and change the tone of his voice to
bring in a lively element in his narrative. Te following stories, mainly culled
from Te Gospel of Sri Ramakrishna (published by Sri Ramakrishna
Math, Mylapore, Chennai) are an attempt to present before the
readers Sri Ramakrishnas rich store-house of stories which are both
illuminating and simple.
28
Protecting the Spiritual Plant
What does a gardener do with a young
plant? Does he not surround it with a fence,
to protect it from goats and cattle? And when
the young plant has grown up into a tree and
it can no longer be injured by cattle, does he
not remove the fence and let the tree grow
freely?. . . Do the same in your spiritual life;
become strong, be full-grown; then you may
seek them. (p.44)
Faith in the guru
Do your duties in the world, holding
fast to his words, like a person whirling round
and holding fast to a pillar. One must not look
on ones guru as a mere human being: it is
Satchidananda Himself who appears as the
guru. When the disciple has the vision of the
Ishta, through the guru's grace, he finds the
guru merging in Him.
What can one not achieve through
simple faith! Once there was an Annaprashana
ceremony [the Hindu custom of feeding solid
food to a new born baby for the first time]
in a guru's house. His disciples volunteered,
according to their powers, to supply the
different articles of food.
He had one disciple, a very poor widow,
who owned a cow. She milked it and brought
the guru a jar of milk. He had thought she
would take charge of all the milk and curd
for the festival. Angry at her poor offering,
he threw the milk away and said to her, 'Go
and drown yourself.' The widow accepted
this as his command and went to the river to
drown herself. But God was pleased with her
guileless faith and, appearing before her, said:
'Take this pot of curd. You will never be able
to empty it. The more curd you pour out, the
more will come from the pot. This will satisfy
your teacher.
The guru was speechless with amaze-
ment when the pot was given to him. After
hearing from the widow the story of the pot,
he went to the river, saying to her, 'I shall
drown myself if you cannot show God to
me.' God appeared then and there, but the
guru could not see Him. Addressing God, the
widow said, 'If my teacher gives up his body
because Thou dost not reveal Thyself to him,
then I too shall die.' So God appeared to the
gurubut only once.
Now you see, because of faith in her guru
the disciple herself had the vision of God and
also showed Him to her teacher. Therefore I
say, Even though my guru frequents a grog-
shop, still to me he is the embodiment of
Eternal Bliss. (p.1016)
The Chief Minister of Tamil Nadu,
Selvi J. Jayalalithaa, inaugurated the year-
long celebrations of Swami Vivekanandas
150
th
Birth Anniversary, organized by Sri
Ramakrishna Math, Mylapore, Chennai. A
large number of monks, devotees
and admirers of Swamiji attended the
hour-long function, held at Viveka-
nanda Illam, on 27 February 2013.
A host of ministers, members of
Tamilnadu legislative assembly and
officials were also present.
Swami Gautamananda, Adhya-
ksha of Mylapore Math, and other
heads of the Ramakrishna Math
centres in Tamilnadu, received the
Chief Minister with bouquet at the
Illam entrance while the students
from Ramakrishna Mission Students Home,
Mylapore, played the brass band to welcome
her.
It was scheduled that Swami Gautama-
nanda will perform Arati to the portraits of
the Holy Trio and Shashi Maharaj placed on
a specially decorated altar next to Swamijis
statue. However, to everyones surprise, the
Chief Minister herself came forward and took
the lighted lamp and bell and performed the
Arati amidst Vedic chanting by monks and
others. Then she offered flowers at the altar,
and was conducted to the dais and presented
with bouquet by Swami Gautamananda.
The programme began with the singing
of the Tamil anthem (as is customary in
Tamilnadu), followed by lighting of the lamp
Tamilnadu Chief Minister Inaugurates
Celebrations at Vivekananda Illam
(Kutthu-vilakku) by the Chief Minister to mark
the start of the programme.
Swami Asutoshananda, the Manager of
Mylapore Math, welcomed the Chief Minister
and thanked her for extending the lease
period of the Vivekanandar Illam for 99 years.
Swami Vimurtananda, Editor, Sri Ramakrishna
Vijayam, read out benedictory greetings in
Tamil felicitating the Chief Minister.
The Chief Minister pressed the remote
device, unveiling the stone-plaque marking the
laying of foundation for Vivekananda Cultural
Centre. The proposed cultural centre will be
built on the allotted land to mark the 150
th

Birth Anniversary of Swami Vivekananda.
Amidst Jai Swamiji ki Jai, the Chief
Minister lighted the Viveka Jyoti, an elec-
trically operated lamp, which will be kept
lighted for a year, in front of the Vivekanandar
Illam, during the year-long celebrations.
The Chief Minister released Tamil version
of Photographs of Swami Vivekananda, and
Special Report
Arati to the portraits of the Holy Trio
presented the first copy of the book to Swami
Gautamananda.
While delivering his benedictory address,
Swami Gautamananda recalled the events
related to Swami Vivekanandas visit to
Chennai in February 1897 after his arrival from
the Parliament of Religion and the electrifying
lectures he delivered during his nine days stay
at Vivekanandar Illam. He also thanked the
Chief Minister for allotting the vacant land
(measuring 18031 sq.ft) on 99 years lease.
The Chief Ministers address, given in
Tamil, focused on Swamijis message to the
modern world and its contemporary relevance.
select portions of her speech when translated
will read,
I feel deeply honoured and thankful to inau-
gurate the 150
th
birth anniversary of Swami
Vivekananda from this historically important
Illam.
Right from my childhood I have had a great
regard for the teachings of Swami Vivekananda
and his Guru Sri Ramakrishna Paramahamsa.
I have a good collection of books on Swami
Vivekananda and Sri Ramakrishna Paramahamsa
in my personal library. I read them quite
often. As far as I am concerned, it is Swami
Vivekananda who inspired me to enter politics.
In 1982, when I entered politics, I had mentioned
about Swami Vivekananda in an interview.
With the twin objectives of renunciation
and service, Swami Vivekananda founded
Ramakrishna Mission. Work without any selfish
motive, said Swami Vivekananda. Only where
there is no selfishness, renunciation can be
there which enables one to serve others. There
are various kinds of services: service to nation,
service to poor, service to God. Generally, all
philanthropic institutions do only one of the
types of service. It would not be an exaggeration
to mention that Sri Ramakrishna Math carries
out all these three services. This Mission not
only carries out social works such as hospitals,
schools, colleges, hostels, rural development
works but also serves the people in times of
natural calamities such as earthquake, storm,
flood, and carries out rehabilitative measures
across the world.
Even after 100 years, the Mission instituted
by Swami Vivekananda is still continuing its
service to the people adhering to its principles.
This deserves appreciation. It will not be an
exaggeration to say that only such institutions
serve as role model for youngsters. I request the
Ramakrishna Math to plan projects for involving
the youngsters in selfless service and to serve
with dedication.
I feel much happy to announce Rs 2 crores as
Tamilnadu Governments contribution for the
construction of Vivekananda Cultural Centre
for which the foundation stone was laid today.
My greetings to everyone.
After her address, the Chief Minister
gave away prizes to 10 winners of the
11
th
Youth Day competition held by Sri
Ramakrishna Vijayam. Moved by a visually
challenged boy and a physically handicapped
girl, coming to receive the prize, the Chief
Ministers kissed and blessed them.
Swami Gautamananda presented a
memento to the Chief Minister. The function
ended with vote of thanks and the national
anthem.
The entire programme was telecast live
by local television channels and was widely
reported in print media in Tamilnadu.
25
Doing Svadharma
the Way to Inner Development
T. DIWAKAR RAO
Professor T. Diwakar Rao is a devotee from Hyderabad, Andhra Pradesh
faces in implementing Varna
and Ashrama scheme is
more with respect to Varna
rather than with respect to
Ashrama. Ashramas have
certain flexibility. For instance,
a Grihastha can choose to adopt
the Ashrama of a Sannyasin at any
time he feels the call of external
renunciation.
While there is flexi-
bi l i t y wi t h regard t o
Ashramas, the Vedic scrip-
tures point out that one
has to pass through these
Ashramas right from the first
one (brahmacharya) to the last one
(sannyasin) either in this birth
or in future births. The idea is
to become matured as every
station of life represents a
state of psychological grow-
th. We will, however, confine
ourselves to Varna dharma
here.
Developing Spiritual
Competence
The schol ars have
differences of opinion to
the question of whether
Varna is to be interpreted as
Varna and Ashrama
Says the Lord Sri Krishna in the Gita
(18.46),
From whom is the evolution of all beings, by
whom all this is pervaded, worshipping Him
with ones own duty, man attains perfection.
Indeed all beings have emerged from the
Ultimate Reality called by different names.
The same Ultimate Reality, in order to keep
its creation going on properly and finally lead
everyone back to from where all have come,
God, has allotted different roles to different
people.
Hence, the Vedic tradition lays down
four Varna-s (literally colour, based on three
gunas which determine our inner dispositions)
and four Ashramas (stations in life) for
mankind. This division is aimed at helping
man to progress in his spiritual journey which
culminates in God-realisation or mukti.
The four Varnas are 1) the Brahmins
2) the Kshatriyas 3) the Vaishyas and 4)
the Shudras. The four Ashramas are a)
the Brahmacharya b) the Grihastha c) the
Vanaprastha and d) the Sannyasa.
To perform the duties of the Varna-
ashrama is known as the Svadharma. It is
expected that each individual should carry
out his/her duties strictly in accordance with
what is laid down for his/her Varna-ashrama
(svadharma). This is the ideal of progressing
in ones spiritual life. The problems one
a class with particular characteristics or caste
by birth. We have innumerable castes today
and the problems are very many to determine
what exactly the functions of one are according
to his/her Varna-dharma. It is therefore
necessary to find out whether the Varna
system of the Vedic age did actually refer to
the division of the society by class or by caste.
Also, was it flexible or rigid? What is the role
of Svadharma in ones inner development?
Adi Shankaras classic work Aparokshanubhuti
says,
The four preliminary qualifications (the means to
the attainment of knowledge) such as vairagya
(dispassion) and the like are acquired by men by
propitiating Hari (the Lord), through austerities
and the performance of duties pertaining to their
social order and the stage in life.
1
Clearly, Shankara holds the view that
only those who perform their duties/karma
strictly in accordance with to their respective
Varna-Ashrama dharma (svadharma) would
become competent for experiencing the Self
the ultimate goal of human life. In other words,
God is gracious to those who follow the Varna-
Ashrama dharma.
In Vedanta, the competence for Self
or God-realization means developing four
qualities commonly known as the Sadhana
Chatustaya. These are: a) Dispassion (vairagya),
b) Discrimination or discernment (viveka),
c) six-treasuresShama (control of mind),
Dama (control of senses), Uparati (withdrawal
from worldly desires and actions), Shraddha
(faith and respect), Titiksha (forbearance)
and Samadhan (inner calmness attained by
deep thinking of the Self), and d) yearning
for liberation (Mumuksha). Armed with these
treasures alone can one ascend the spiritual
heights of illumination
The Four Varnasthe Gita Way
Lord Sri Krishna clearly mentions about
the four Varnas and also their respective
functions in the Bhagavad Gita (4.13): The
Lord says that He has created the Four Varnas
of people on the basis of their guna and karma.
The eighteenth chapter of the Gita
(verses 42-44) delineates duties and functions
pertaining to the four Varnas. Sri Krishna
says,
2

Serenity, self-restraint, austerity, purity, for-
giveness and also uprightness, knowledge,
realization, belief in hereafterthese are
the duties of the Brahmins born of their own
nature.
Heroism, vigour, firmness, resourcefulness, not
flying from battle, generosity, and lordliness are
the duties of Kshatriyas born of their own nature.
Agriculture, cattle-rearing and trade are the
duties of the Vaishyas, born of their own nature;
and action consisting of service is the duty of the
Shudras born of their own nature.
Having mentioned the duties of each of
the four Varnas thus, the Lord also stresses the
importance of Svadharma and warns (18:47)
about the impending dangers of not following
it:
Better is ones own dharma, though imperfect,
than the dharma of another well performed. He
who does the duty ordained by his own nature
(i.e. his Varna-Ashrama) incurs no sin.
Some people, out of ignorance, think that
the present day conflicts among the different
castes are due to the Varna system as given
in the Bhagavad Gita. But the fact is this
division was aimed at leading a life of peace
and harmony, and progress both materially
and spiritually.
The Old and New Views
The Vedic tradition holds the Brahmin
Varna as the first by virtue of its spiritual
27
wisdom. It represents the intellectual class
that provides guidance in ethical and moral
matters. Next comes the Kshatriyas. Their
main function is to protect the people from
external and internal disorders. And the same
is true of other Varnas of their respective roles.
When we take Varna as meaning inner
disposition of a man, then a Brahmin cannot
take up the functions of a Kshatriya as he is
not mentally and physically fit to discharge
such duties satisfactorily. Nor a Kshatriya be
able to do the works of a Brahmin, and so on.
The function of Vaishya Varna is trade and
commerce and agriculturei.e, generation
of wealth and its distribution in the society.
The Shudra Varna finds it natural to engage
in providing a variety of services for the
entire society. All the four Varanas are to be
respected and taken into consideration for the
welfare of the whole society.
The true basis of this system is guna
and karma i.e the individuals virtue (guna)
and action (karma). Varna system is strictly
in harmony with the principle of Svadharma.
But in the later periods, we find disagreement
among scholars on this point. According to
some scholars the division actually refers to
classes of people (varna) with certain qualities
as per the scriptures but not to castes by birth.
But some disagree to this and they argue that
one gets the required qualities of that Varna
only by birth in a particular caste as a sequel
to his/her past karma. If this view is taken
as correct, then all the people belonging to
a particular caste by birth are supposed to
possess the requisite qualities of that Varna!
This, of course, is not what one finds in reality.
Varna dharma lays down different duties
to different Varnasand that is the core of
Svadharma.
Some Notable Views
While commenting on Varna system,
Swami Nikhilananda states,
There was no question of one caste being
exploited by another. It was on the contrary,
the duty and privilege of a member of a higher
caste to look to the welfare and interest of those
belonging to a lower caste. In ancient times, (as)
caste was determined by guna and karma, a man
could be demoted to a lower caste, if he failed
in his duties, or promoted to a higher caste if he
qualified for it.
3

A similar view has been expressed by
Swami Chidbhavananda:
The worth of man is in the mind and not in the
body. . . The worldly mans classification of
himself into the four castes based on birth and
parentage is merely a convention hardly ever
tallying with his attainments but the Vedanta
philosophical position is that among four
brothers all the four Varnas may be evident.
The real classification is based on the degree of
ethical and spiritual perfection.
4
Mahadev Desai, who translated into
English the Gujarati version of Gita by Maha-
tma Gandhi, states,
The system of Varnas we find described is
certainly no rigid one. The division is no division
into water-tight compartments. If the Gita can be
said to admit a division, that division is, as we
have seen, into two classesdaiva (divine) and
asura (devilish).
5

We may also cite the story of Satyakama,
son of Jabala, from the Chhandogya Upani-
shad (IV.iv.I) to substantiate the fact that
guna of the individual was the real basis of
Varna system. When Satyakama wanted to
study, he went to the sage of the Gurukulam
who asked about his father. Satyakama went
to his mother and asked her who his father
was. His mother replied that she had served
many people in her youth and hence did not
know who his father was. Satyakama came
28
back and spoke the truth that he did not
know of what family he belonged to. He
was treated as Brahmin and admitted to the
Gurukulam. This speaks of the real nature of
Varna system.
Varna system was never rigid. The
quality or the characteristic features pertaining
to the Varna were held more important rather
than the birth. Also, it was found that there
were no significant differences between the
class by quality/capacity, as per the scrip-
tures and the caste by birth. It was such a
good division of labour that kept the society
united and helped for its over-all growth and
prosperity. Unfortunately today we have only
caste system by birth but not the true Varna
system. Also, it has become rigid in the sense
that caste by birth is taken as the sole criterion
with little regard to the guna or karma aspects.
In this context, one should look into
the mental aptitude and physical fitness
of a person to carry out the assigned task
satisfactorily so as to benefit him and also to
benefit the society. By virtue of his past karma
(i.e. samskaras) he / she acquires certain mental
and physical abilities. So, better it is left to the
individual to find out the kind of duties and
tasks that he/she would be able to accomplish
on the basis of his/her guna and karma.
Suppose a Brahmin by birth is interested
to do trade and commerce by virtue of his
qualities i.e. guna and karma, then there
should not be any objection to such an activity.
In such a case, he belongs virtually to a
Vaishya by Varna criterion, according to the
scriptures, although he continues as a Brahmin
in the society. That becomes his Svadharma.
If we interpret the concept of Svadharma on
the basis of the mental and physical attributes
(irrespective of his caste by birth), there would
not be any problem.
Conclusion
Viewed in this manner, we find that the
Vedic concept of Varna is an eternal one, based
on the guna and karma. As the Varna system
is a flexible one, it should be the endeavour
of a lower Varna individual to make efforts
to refine himself/herself to acquire the
higher Varna quality and capacity. Such a
transformation would be possible by self-effort
and the grace of God. Vishwamitra, Valamiki
and a host of sages are a shining example of
this truth.
If the original idea of guna and karma
is taken into account, the unique ideal of
Svadharma is relevant even in the modern
days.
1. Aparokshanubhuti, translated by Swami Vimukta-
nanda, Advaita Ashrama, Kolkata, 2009 p.3
2. The Bhagavad Gita, translated and commented
by Swami Chidbhavananda, Ramakrishna
Tapovanam, Tamilnadu, 2009 pp. 908-918
3. Self-Knowledge of Sri Sankaracharya, translated by
Swami Nikhilananda, Sri Ramakrishna Math,
Chennai - 2010 p. 24
4. Bhagavad Gita, Op cit chapter 4 pp. 282-283
5. Gita According to Gandhi; Mahadev Desai,
Navajivan Publishing House, Ahmedabad, 2010
Pp.102-103
References
To the grumbler all duties are distasteful; nothing will ever satisfy him, and his
whole life is doomed to prove a failure. Let us work on, doing as we go whatever
happens to be our duty, and being ever ready to put our shoulders to the wheel.
Swami Vivekananda, CW, 4:373
29
Jan. 31st 1901
Math. Belur. Howrah.
India.
My dear Mrs.Brown
I have not been able to write to you for a long time, I am
sorry. I have already heard from our dear friend, Mrs.Wheeler. It is
good to see her coming out of the darkness, fitted for a higher work.
Mrs.S.Campbell Bogue has not written to me as yet. We need not hurry.
Everything will come in time.
I have not received yet your books. I hope they are not lost.
Have you read the book on Kali, The Mother by Miss M.? Noble Sister Nivedita, who
visited your country last year? If not kindly do it & let me know your impressions of it
sometime. I believe you will get the book at the Vedanta Society, New York.
I am so thankful to know how all your environments are arranging themselves
harmoniously as you are realising more & more of the Divine within. Move on, dear friend,
there is no stopping in the way until you reach the perfect harmony & much through this
Divine Love.
With kindest regards to yourself & blessings to your children, I am
Most sincerely yours
Saradananda.
On the cover::
Mrs.Barnetta Brown.
Mountain Ave. North.
Montclair N.J.
U.S.America.
March 29th 1901.
Math. Belur. Howrah.
India.
My darling Granny
2
Your kind letter of March 8th came to me duly. I ought to have answered it yesterday. But
as I had to go to Calcutta & did not feel equal to writing, I let the mail day pass. I hope a weeks
delay will not cause any inconvenience.
Unpublished Letters of
Swami Saradananda
1
New Find
31
1. A direct disciple of Sri Ramakrishna 2. Mrs. Sara Bull
References
I went to consult Srimati Sarada Devi day before yesterday according to your wish &
read Margots letter to her. You will be glad to know your impression was right. She does not
like Margot to come here in this heat & when the plague is raging as high. She told that herself
without any suggestion from me & said that though she would be greatly pleased when Margot
returned she wished Margot to finish the work she had taken in hand before she came here. She
wished me to send her love & blessings to yourself & Margot. Love to Margot please from us all.
Mrs.Sevier completed her will about Mayabati two days ago & made me one of the three
Trustees mentioned it. She left us for Bombay day before yesterday & will sail for England via
Truste (Austria) on the 1st of April next. She is a dear woman & so dignified in her grief!
The Swami is still in East Bengal visiting some pilgrimages just at present. I hear he is doing
well.
My father is still the same & my mother well. They both wished to be kindly remembered.
My friend sends her hearts love & said that in all the beautiful places that she traveled during
her pilgrimage she remembered you & in all the sacred places she prayed for you & me.
I am still feeling weak & arranging for Darjeeling for a month soon.
With dear love to you dear one
I am ever your affectlly
Saradananda.
P.S. Remember me kindly to Olea when you write & to Santi. Did you get the ivory watch-
guard & have you sent it to Agnes? I am sending one for you very soon.
[On the margin:]
S. Sarada Devi wished me to write in answer to Niveditas letter to her; but as I am writing
this I do not think I need write anymore.
Yours
S.
Courtesy: Ramakrishna Museum, Belur Math
We utter the name of the Lord superfcially, too superfcially. We say, I am Thy
servant; Thou art my Master; Thou art my Lord; I have renounced all for Thee; I
call Thee, Lord, come unto me. But we harbour withal all sorts of evil thoughts in
the mind. This wont do. As you speak, so you must think. This means, while you
take the name of the Lord think of Him alone.
Swami Saradananda
Need for A Right Worldview
The Indian idea of philosophy is that
philosophy is the way in which one looks
at life. Hence it is called Darshana, the way
one sees (from the root word, drik, to see).
Darshana is philosophy in practice.
About the philosophy in general, says
a noted western philosopher, John Dewey,
The value of philosophy lies not in furnishing
solutions but in defining difficulties and sug-
gesting methods for dealing with them. Indian
approach to philosophy, however, discusses
the methods for leading a good and meaningful
life. In Indian tradition, a life without ethics
or dharma is considered not worth its name.
Indian idea of philosophy, hence, deals with
how to live the life. It believes that dharma is
the basic foundation of all life. One can attain
all success through following dharma. This is
the ideal of all darshanas.
Philosophy has its meaning only when
it is applied in life. Human problems are not
invariably psychological but at its roots they
are philosophical. They may result from a
lack of clarity of vision about what is ones
world-view. According to the preamble to the
National Philosophical Counseling Association
Standards of Practice,
A philosophical practitioner helps client to
clarify, articulate, explore and comprehend
The Role of Philosophy in
Personal Counseling
In the Light of Bhagavad Gita
RANJ ITH K K
The author is a research scholar, University of Kerala, Kariavattom Campus.
philosophical aspects of their belief systems or
world views. Clients may consult philosophical
practitioners for help in exploring philosophical
problems related to such matters as mid-
life crisis, career changes, stress, emotions,
assertiveness, physical illness, death and dying,
aging, meaning of life and morality.
In other words, philosophy has a cru-
cial role to play in solving our inner and
outer conflicts. Our world-view shapes our
responses and expectations as also ultimate
goal in life.
Sri Krishnas Role as a Counselor
Bhagavad Gita is a scripture that pro-
vides philosophical counseling for living a
life of meaning and worth. Sri Krishna is, to
put in the current usage of the term, the best
philosophical practitioner. A philosophical
practitioner is concerned with his clients
present problems, assumptions and values.
The Bhagavad Gita is a dialogue between
Sri Krishna and Arjuna. An earnest study
of Gita clarifies many fundamental issues
related to everyday situations. Arjunas
grief originated from his ignorance about
Svadharma. Thats why he says to Sri Krishna
(Gita, 2.7), I am confused about my duty and
have lost all composure because of weakness.
In this condition I am asking you to tell me
clearly what is best for me.
It is perceived in the Bhagavad Gita that
the mind of every individual is the venue of
conflict within oneself. One should first resolve
them before one solves them outside. The aim
of dharma, according to the Gita, is two-fold:
social good and inner growth of man. It aims
at total and holistic well-being of man.
When the war of Mahabharata was about
to begin, Arjuna asked Krishna (Gita, 1.22),
Take my chariot and place it between the two
armies so that I can behold my enemies who
want to raise their arms against me.
Sri Krishna complied with Arjunas
request. There, in the huge armies stationed
for fighting the historic war, Arjuna saw his
own people (svajana)fathers, grand fathers,
uncles, brothers, and dear companions. He
was overwhelmed with emotion. Arjunas
lament was rooted in this feeling of sva-
janatvamy people. Arjuna himself describes
the symptoms of his disease (Gita 2.28-29):
My limbs are giving way; my mouth is getting
parched; my body is trembling; I am getting
horripilations, my Gandiva [bow and arrow] is
slipping away from my hand; my skin is also
burning; I am unable to stand firm; my mind is
reeling.
Arjuna approached Sri Krishna for
resolving his problems. In terms of the Indian
psychology, what happened to Arjuna in the
battlefield was vikalpa, a kind of misconception
in which the whole functioning of the mind is
totally disturbed.
Acharya Shankara says that Arjunas
predicament arose from the notion, I am theirs
and they are mine. The remedy prescribed by
Krishna is Self-knowledge, the Knowledge of
the All-pervasive nature of the Self. Krishna
says that we are the ever-blissful Atman, we
identify ourselves with matter and that is the
cause of suffering. This identification is what
is called ignorance or avidya. This ignorance
manifests in the form of our inner enemies of
negative and harmful tendencies. Sri Krishna
also says (Gita 16:21),
Triple is this gate of hell, destructive of the
selflust, anger and greed. Therefore one should
forsake these three.
Thus Sri Krishna takes up Arjunas predi-
cament and helps him explore and clarify his
philosophical belief system. Arjunas attitude
towards relationship, duty, life and morality is
narrowed down. Sri Krishna carefully studies
Arjunas problems and examines his standards
and belief systems.
Sri Krishna takes the role of a philoso-
phical practitioner whose main function is
to understand the beliefs and ideas of his
client. The famous philosophical practitioner
Gerd Achenbach says that the aim of philoso-
phical counseling is to empower clients
understanding abilities. Likewise Sri Krishna
says to Arjuna,
O son of Pritha, do not yield to this degrading
impotence. It does not become you. Give up such
petty weakness of heart and arise, chastiser of
the enemy.
He thus empowers Arjuna and helps
arouse his inner potential.
Philosophical counseling never assumes
that clients are neurotic or sick. Philosophical
practitioners consider every human being has
the same spirit with immense potential. In
Indian tradition, human being is considered
not just a body or even mind. He or she is
considered as essentially Atman, the Eternal
Being. In Gita, Sri Krishna says that the Self or
divinity within, is the source of all power.
Chandogya Upanishad (7:26.21) says,
The seer (the knower of truth) does not see
death or diseases or sorrow. The seer sees reality
underlying all and obtains all in every way.
33
A man of clear thinking is calm and
understanding. He sees things without
prejudice.
Resolving Inner Conflict
There are certain set methods used by
philosophical practitioners. Like an expert
practitioner, Sri Krishna handles Arjunas
thoughts and ideals. He awakens Arjunas
spiritual intelligence. By spiritual intelligence
is meant the intelligence through which we
can address and solve problems of meaning
and value, and place our actions and lives in a
wider, richer and more significant perspective.
It is about how we behavehow we make
decisions in the stressful everyday life of
interaction with people and situations. People
with well-developed spiritual intelligence
behave with wisdom and compassion.
Sri Krishna says (Gita, 6.5), A man
must elevate himself by his own mind, not
degrade himself. The mind is the friend of
the conditioned soul, and his enemy as well.
Indeed, a man of inner development is one
who is not disturbed in spite of the threefold
miseries (physical, mental and spiritual), who
is not elated when there is happiness, and who
is free from attachment, fear, and anger. He is
the sage of steady mind (Gita, 2.66).
Sri Krishna sees through Arjunas argu-
ments, draped courtesy and considerations,
and points out his weakness and helps him
overcome it. He asks Arjuna to recall his
divine nature and not yield to weakness born
of attachment. That Sri Krishna succeeds in
this is evident when Arjuna declares in the last
chapter of the Gita (18:73),
My illusion is now gone . . . I have regained
my memory by your mercy, and I am now firm
and free from doubt and am prepared to act
according to your instructions.
Thus Sri Krishnas counseling takes
Arjuna out of conflict and he becomes
ready to face life. Sri Krishnas advice is not
only for Arjuna but for the whole world.
His instructions are universal in character.
Human beings everywhere are faced with
many existential problems. They pass through
conflicts and moral issues, lacking clarity about
values and meaning of life.
Conclusion
What we need is training of mind more
than anything else. The Gita teaches us to
remain undisturbed in all situations. If one
seeks success in life one should be controlled
in ones thoughts and actions. A calm mind
develops concentration and that is the only
way to reach the goal of human life.
Philosophical counseling helps us to
become clear about our values and worldview
and that is the way to peace and joy.
Ordinarily we know only the surface waves of our mind. But through Yoga practice we
learn to go deeper. By watching and studying our own minds we dive below the surface
consciousness, and observe what is going on there. Many Samskaraslatent desires and
tendenciesare stored up there, waiting for an opportunity to express themselves. These
we can discover before they rise to the surfaces. . . The seed is easily getting destroyed,
but when it has germinated and grown into a big strong tree, it requires great strength
and effort to hew it down. So we must crush our desires in their early, undeveloped
stages. Yogis can do this. They keep down undesirable thoughts in the germ state by
smothering them beneath thoughts of an opposite nature. Thus they conquer all evil
tendencieshatred with love, anger with kindness and so on. Swami Turiyananda
34
The Order On The March
Ramakrishna Math and MissionNews and Notes
Celebration of the 150th Birthday of Swami Vivekananda
Ramakrishna-Vivekananda Center of New York
Sunday morning, the 11
th
November 2012 at 11:00 am, the Chapel of the New York Center was
filled to overflowing for this Special Service, the first of two celebration events that were held on that
day. Distinguished Swamis and guest speakers addressed the congregation of about 300 devotees on
different aspects of Swamijis message
of Unity. Vedic chanting and devotional
songs by the choir of the Center set the
mood for the service, after which Swami
Yuktatmananda introduced each of the
participants and the subjects of their talks.
Swami Tat hagat ananda, Swami
Chet anananda, Dr. St an Lumi sh,
Swami Tyagananda, besides Swami
Yuktatmananda spoke on Practical
Vedanta as propounded by Swami
Vivekananda. The service concluded
with another selection of devotional
music by the Centers choir, and a
concluding prayer by Swami Yuktat-
mananda, the Head of New York Centre.
The program concluded with a special
concert organized for the occasion and
held at New Yorks Florence Gould Hall.
One World Symphony, under the direction
of Sung in Hong, presented a program of
music in honor of Swami Vivekananda
and his universal message of the divinity
of humankind and oneness of existence.
The concert included a new symphonic
poem entitled The Architect, composed
especially in honour of Vivekananda. The
result was an inspiring musical experience, and a worthy tribute to Swami Vivekananda. In the words of
one music reviewer, The concert by One World Symphony confirmed that no matter what skin colour,
what faith or what culture you might claim, music can serve to bring people together and to promote
harmony amongst us all.
At the Ramakrishna Vivekananda Centre of New York
Introduction to One World Symphony by Swami Yuktatmananda
36
In accordance with the Indian calendar, Sunday, February 3, 2013 marked the actual 150th birthday of
Swami Vivekananda. On this auspicious date the Centre held a Special Service featuring noted scholars
and leaders of the interfaith movement. Once again, the Centers chapel was filled to capacity to pay
tribute to Swamiji on his 150th birthday with Swami Yuktatmananda conducting the service. Stressing
the ideal of Be and Make distinguished speakers recalled the great contributions of Swami Vivekananda
and the impact of his teachings during the last 150 years.
Uplifting musical offerings by the Centers choir included Vedic chanting and two of its popular
devotional songs, a musical rendition of Swami Vivekanandas famous poem, Song of the Sannyasin and
George Harrisons popular song, My Sweet Lord.
Celebrations in London
150th Birth Anniversary Celebrations of Swami Vivekananda were organized by Vivekananda Centre
/ Hindu Academy, London, in January and February 2013. These celebrations included talks and
interactive sessions in various parts of United Kingdom including London. Swami Dayatmananda, Head
of Vedanta Centre in UK, spoke at the Bhartiya Vidya Bhavan, London. There were talks by Jay Lakhani
of Vivekananda Centre / Hindu Academy at Eton College (with the Headmaster and other dignitaries
in the audience), at Soar Valley College, Leicester, at London Sindhi temple (consisting of
dance, drama, music and talks on Swamiji), in the Jubilee Room at the House of Commons (in
collaboration with Metropolitan Police Hindu Association), which consisted of many dignitaries,
including MPs and members of House of Lords.
There were also lectures at for Demont Ford University, Leicester, King's College Guys
Campus, Aston University Birmingham, Imperial College (London), London School of
Economics, Oxford University, Birmingham University and Cambridge University.
Resolution Passed in British Parliament
An Early Day Motion (number 976) was tabled on 28.01.2013 (with Primary sponsor:
Gardiner, Barry, and Sponsors: Blackman, Bob Bottomley, Peter Hancock, Mike Meale, Alan
Sharma, Virendra). The Motion adopted by 12 members places on record the following:
That this House, on the 150th birth anniversary of Swami Vivekananda, recognises
Floral tributes to Swamiji and a view of the audience in one of the meetings in UK
the valuable contribution made by him to interfaith dialogue at international level, encouraging
and promoting harmony and understanding between religions through his renowned lectures
and presentations at the first World Parliament of Religions in Chicago in 1893, followed by his
lecture tours in the US, England and mainland Europe; notes that these rectified and improved the
understanding of the Hindu faith outside India and dwelt upon the universal goodness found within all
religions; further notes that he inspired thousands to selflessly serve the distressed and those in need
and promoted an egalitarian society free of all kinds of discrimination; and welcomes the celebrations
of his 150th birth anniversary in the UK and throughout the world. (http://www.parliament.uk/
edm/2012-13/976)
Anna Hazare Pays Tributes to Swami Vivekananda
The noted social activist Anna Hazare visited Ramakrishna Mission Ashrama, Belgaum in Karnataka
on 16th February 2013. His visit came on the sidelines of his
receiving an award from a local organization (near Belgaum)
in recognition of his services to the cause of honesty and
probity in public life. At the Belgaum Ramakrishna Mission
Ashrama he went to the monument (the house where Swami
Vivekananda stayed in 1892 as guest of Haripad Mitra) and
spent time in meditation there. After his overnight stay at
the Ashrama, he interacted with the media persons during
his breakfast at the Ashrama dining hall. In course of his
interaction, he said (in Hindi),
The only way for change of society is to awaken the youth
and guide them on the right path. I have received my
inspiration from Swami Vivekananda and will advice others
also to follow Swamiji.
When I was 26 years old, I used to think what is this life
we come empty handed and go away empty handed. And yet
whole life we keep saying, Mine, mine, mine! One day I
thought let me finish this life and commit suicide. By chance,
while I was returning home [from the Indian borders where
I worked in the army as driver], I chanced upon a copy of Swamijis book in a bookstall. I started
reading it and then things started becoming clear to me. The purpose of life is to serve and help others.
There is a joy in serving others. Let us serve others, serve the nation. That was a turning point in my
life. I decide to dedicate myself to this ideal.
I was 26 then. I thought of marrying but then if I marry, I thought, all my time and energy would go in
looking after my family and children. So I decided not to marry. Of course, I was tempted a few times.
I would see a newly married couple and will compare myself with them and ask: who is better, they
or me. Then I would read Swamijis works and will get strength. Whenever I was upset by such ideas,
I would read Swamijis words and that will solve the problem. Now I am 75 and have no worries.
I always tried to keep my character pure and that is what gave me courage to fight with corrupt and
dishonest people. Unselfishness makes one fearless and that is what one needs to change the world.
37
Anna Hazare at Belgaum Ashrama
There are five things which people should pay attention to: keep your thought pure, your actions pure,
be free from all blemishes, have renunciation and develop forbearance to withstand all insults and
failures.
Read Vivekananda, and think over his profound
teachings. If one only eats, drinks and dies, what
is the difference between animals and humans!
Swamiji taught us to think over the purpose of life.
From where have we come, where we have to go
finallythus thinking over the purpose of life we
will find its meaning. The more you think over it,
the more you will discover how renunciation and
service are the true treasures of life. Swamiji taught
that the real joy is within, not outside. External
pleasures are only short-lived but inner joy is ever
present; let us seek it. The more our youth read
Swamijis works, the more they will discover the
need for inner joy which only service to others, to
the nation and to the society, bring us. Read Vivekananda.
Celebrations at Thailand
Started in 2004 the Ramakrishna Vedanta
Society of Thailand celebrated Swami Viveka-
nandas 150th birth anniversary on 9 February
2013. The function was held at the Sanskrit
Studies Centre, Silpakorn University, Bangkok.
The co-sponsors were the Sanskrit Studies Centre
and the Hindu Samaj.
The event attracted a large audience of
academics, intellectuals, and notables, including
a large contingent of university students. There
were nine speakers, including representatives of
five different faiths. Sathit Kumar Pawa, president of the Ramakrishna Vedanta Society, delivered an
eloquent and stirring summary of the teachings of Swami Vivekananda in his welcoming address. The
keynote speaker, Dr. Parichart Suwanbubbha, secretary of the Interreligious Council of Thailand, paid
glowing tribute to Swami Vivekananda as a pioneer of religious pluralism.
The following were speakers: representing Catholicism, Dr. Kirti Bunchua, from Chulalongkorn
University, representing Buddhism, Dr. Mano Laohavanich, from Thammasat University, representing
Jainism, Samani Aagam Prajnaji, a nun from Jain Vishva Bharati University in Rajasthan, and
representing Sufi Islam, Dr. Anas Amatayakul, from Mahidol University,
Monastic speakers included Swami Shantatmananda, secretary of the Ramakrishna Mission, New
Delhi, and Swami Atmarupananda from Belur Math. Several satsangs, meetings, and discussions were
held in the homes of various devotees during the all-too-brief time the two swamis were in Bangkok.
Anna Hazare interacting with media at Belgaum Ashrama
Meeting at Thailand
38
Celebrations at Narottam Nagar
Ramakrishna Mission, Narottam Nagar,
Arunachal Pradesh, commemorated the 150th
Birth Anniversary of Swami Vivekananda, by
organizing a programme on Folk Art and Tribal
Culture on Sunday, 27th January 2013. The
programme began by lighting the lamp amidst
Vedic Chanting by the tribal boys, by Sri Chowna
Mein, Minister for Finance, Planning and PWD.
Eminent Tribal speaker elaborated on the tribal
concept of God. He called for tribal individual
identity and stressed the need of preservation of
tribal culture and creed. Several monks and eminent speakers from different walks of life addressed
the assembled gathering. Selected books on and by Swami Vivekananda were distributed among the
participants.
Chandigarh Ashrama Launches Mass
Awareness Programme
In order to bring life-giving and man-making
message of Swami Vivekananda, Ramakrishna
Mission Ashrama, Chandigarh, launched a
programme on 3 February 2013, the 151st Jayanti
of Swami Vivekananda.
Christened Viveka Chetana (a vehicle with
Swamijis statue mounted on the roof), the
programme consists of organizing public meetings,
processions, lectures for students, Swamijis photo-
exhibition and distribution of Ramakrishna-Vivekananda books in different cities and villages of Punjab,
Harayana and Himachal Pradesh.
At Rajkot Ashrama
A residential zonal level youth convention was
organized on 26-27 January 2013 in the Ashrama
premises. Swami Suvirananda, Assistant Secretary,
Ramakrishna Math and Mission inaugurated the
convention. Approximately 3000 youth from
the five states of Gujarat, Maharashtra, Madhya
Pradesh, Chhattisgarh, and Rajasthan participated
in this convention which included talks by senior
swamis of the Ramakrishna Order, lectures by
eminent speakers and musical presentations by
accomplished artistes.
Dance by tribals at Narottam Nagar Ashrama
Viveka Chetana on move
Eminent musicians and monks at Rajkot Ashrama
39
On 28 January 2013 a special musical tribute to Swami Vivekananda, by way of a day-long classical
concerts was held. Well-known classical musicians from different parts of India sang and played classical
music to a packed audience of over 2000.
Vivekananda Navaratri Celebrated
Swami Vivekananda came to Madras twice. His first visit took place in 1892 when he came to Madras
(now Chennai) as a wandering monk.
During this visit he met most of his
future admirers and disciples in Madras.
His second visit took place in 1897
when he returned to India after his
triumphal address at the Parliament of
Religions and spreading Indias timeless
message of culture and spirituality
through numerous lectures, interviews,
letters and personal meetings across
United States, England and other
western counties.
Swamiji stayed at the Ice House for
nine daysfrom 6
th
to 14
th
February
1897. In order to perpetuate Swamijis
historic stay at Vivekanandar Illam and
its spiritual significance, the Mylapore
Math observed 6 to 14 February 2013
as Vivekananda Navaratri, the Nine-
Nights of Swami Vivekananda.
This year's celebrations were held
on a large scale compared to the earlier
years. A stage was set up in the newly
leased out land in front of the Illam
building.
The celebrations were inaugurated
by Swami Gautamananda and Dr. Nalli
Kuppuswamy well-known businessman
and philanthropist.
The nine-day programme were held
in the evenings and included Bhajans by students, reading from Swamiji's works, lectures by eminent
speakers and monks and classical music concerts. One of the events was a display of yogasanas by
young members of Mallakhamb Federation of Tamil Nadu. Presentations by eminent vocalists such as
Unnikrishnan, and a play in Tamil on Swamiji and a classical dance marked the event.
Vivekananda Navaratri drew many visitors from the Marina Beach. Hundreds of devotees and admirers
attended the programmes and prasada was distributed on all the nine days.
Lecture by Prema Panduranga, well-known speaker on spiritual subjects
Classical dance presentation on Lord Shiva
40
Book
Review
Sri ramakriShna:
myriad FacetS
Publ i s hed by Rama-
krishna Mission Institute
of Culture, Kolkata 700
029, 2011. Hardback, Pp
426 + xxxxii, Rs.150.
Si nc e i t s es t a-
blishment in 1938, Rama-
krishna Mission Insti-
tute of Culture has endea-
voured to make people
aware of the richness of the
cultures of the World and also of the
urgent need for inter-cultural appreciation. The
Bulletin of Ramakrishna Mission Institute of Culture,
as rightly mentioned in the publishers note of the
book under review, has been a harbinger of a new
epoch in the cultural and intellectual domain in
India and abroad. The thoughtful articles on Sri
Ramakrishna published during the span of 60 years
in the Bulletin have been compiled and published
as Sri Ramakrishna: Myriad Facets. It is a tribute to
Sri Ramakrishna on the occasion of his 175
th
birth
anniversary.
The book has two sections: in the first
section the lectures as well as the writings of nine
sannyasins of the Ramakrishna Order are arranged
according to their seniority. The second section
contains twenty three articles/lectures by renowned
lay authors and devotees. They are arranged in
order of their years of publication.
The contents of the book justify the title.
The multifaceted, unique personality of Sri
Ramakrishna, his view of religion, the significance
of his advent on the earth and in the history of
religion, and his immense contribution to the
growth of universal spirit is clearly manifest
through this book. The life of Sri Ramakrishna
as the epitome of Vedanta, and his perception
of religion comes through splendidly in these
elevating pages.
Sri Ramakrishnas mysticism and saintliness
are writ large in every page. His amazing sadhanas,
his unique gospel and Avatarhood, as well as
the human aspects of his character, the social
significance of his life and his relationship with
the Goddess Kali and the Holy Mother Sri Sarada
Devi comes alive through the pages of this book.
The book has many novel and interesting themes
such as Sri Ramakrishna and his message in the
light of Kashmir Shaivism, and Sri Ramakrishna
and Aesthetics. One is amazed to read how Sri
Ramakrishna communicated the living reality of
spiritual life with a clarity and immediacy rarely
matched in world literature. The cumulative effect
of his spiritual experiences was the deep realization
of Advaita.
Sri Ramakrishna was an ardent advocate of
Divine love. God to him was beyond definition
and description, yet in a personal sense, God
could be thought of in the shape of image.
Religion to him was a freedom of mind to
search for spiritual reality without dogmas and
doctrines. According to him, realization of God
is impossible without character-development
and freedom from worldly cravings. As Swami
Lokeshwarananda, an eminent monk of the
Ramakrishna Order, very beautifully says: He had
to show that he had a body with all limitations.
Yet he was above all limitations. That is Sri
Ramakrishna.
This highly noteworthy compilation conveys
the personality of a great mystic in an intimate,
direct manner that is astounding. Reading this
book is an enriching experience not only to the
devotees but also to any thinking person. All the
articles are meticulously researched; the topics
are dealt with clarity, at length and lucidly written.
The details of the contributors are given at the
end.
This book is a mine of inspiration made
available at a very moderate price. The printing and
get-up are excellent.
_____________ CHETANA MANDAVIA, J UNAGADH, GUJ ARAT
For review in The VedanTa Kesari,
publishers need to send us two copies oF their
latest publication.
42
the Joy oF teaching
By Dr. C Balaji
Published by Ane Books
Pvt. Ltd, 4821 Parvana
Bhavan, I Floor, 24 Ansari
Road, Darya Ganj, New
Delhi -110 002. 2012,
paperback, pp.124, Rs 175.
The title explains it
allthat there is a joy in
teaching may come as a
surprise to some, given that
in the present times, both teaching and its
obverselearninghave become areas of great
stress. Being a student is, like childhood, a universal
experience as everyone has been a student at some
time in his or her life. Of course, it is a truism that to
be successful we remain in the student mode all our
lives since life itself is such a great teacher.
In this book, C Balaji brings out the fact
that, despite our collective angst, teaching is
a joyous experience. Dr Balaji writes with the
authority of personal experience as he is on the
faculty of the prestigious IIT Madras. He has
gone through all aspects of teachingimparting
knowledge, dealing with questions, control-
ling stress, establishing rapport with students as
well as the importance of research in teaching.
Right from the very first chapter entitled
Goals of Teaching, Balajis clarity is evident. He
has talked about goal-settingsurely the first step
to successfully complete any job. These are simply
explained and from this he goes on to list and
briefly describe the cardinal attributes of a good
teacher. The role of stress in teaching is always
underestimated. Balaji has given some pointers
to combat the bad stress but, as he explains, some
stresscalled eustressis required if we are to
remain motivated. One of the most interesting
things is the 10000 hour rule (pg 49, The Joy of
Teaching). He says that if mastery is desired, the skill
has to be practiced for 10000 hours. This applies to
teaching too.
A widely neglected aspect of teaching is
humour in class. So some teachers are labeled
dull and uninteresting when, in fact, they are very
knowledgeable, just because they do not have the
light touch. This aspect has been brought out very
well in the book.
This book scores because it is comprehensive,
and written in an easy, flowing style. It is also
copiously illustrated and the explanations are
readily accessible.
Very well produced with a readable font,
this is a good book both for assistance and ready
reference.
___________________________ PREMA RAGHUNATH, CHENNAI
What to do When
diFFicultieS Strike
8 eaSy Practical
SuggeStionS
By J P Vaswani
Publ i shed by St erl i ng
Paperbacks, Available from
Gita Publishing House, 10,
Sadhu Vaswani Path, Pune -
411 001. 2011, Paperback,
Pp.162, Rs.175.
The title of the book
not only catches our eyes but also our heart.
What to do when difficulties strikethis question
has haunted generations. When life is going
smooth, none asks this and thinks he is steering
his boat nicely. But when the going becomes tough
and adversities stare at him point blank, he asks
why me? He starts blaming everyone for his
predicament and fails to think of the ways to come
out of his plight.
The present book is an able help to ponder
over this question and equip oneself to face the
difficulties much before they appear.
The book is a compilation of discourses
given by J P Vaswani. It is divided into six
chapters followed by eight practical suggestions.
A recapitulation of the points discussed at the end
of each chapter helps the reader in summarizing,
remembering and contemplating on the contents.
The first six chapters deal with faith as
the key to the treasure of life, and how as the
nourishing power, faith makes our life happy and
meaningful. The author also highlights the trinity
of faith: faith in the self, faith in the world and
faith in a just God. Quoting the famous lines, faith
moves mountains, the author goes on narrating
how mountains like despair, defeatism, pessimism,
guilt, worry and anxiety can be conquered by
faith.
43
How to develop this faith and handle ones
life when difficulties strike form the crux of the
next portion of the book. It delineates eight practical
suggestions. These suggestionssuch as Learn to
let go, Think of solutions, not problems, Learn
to take risksare indeed practical. Each of these
suggestions is like a capsule infusing faith and
strength in the readers mind.
Every chapter is punctuated with numerous
real life stories, motivational anecdotes from the
lives of great men and women and inspiring quotes.
These help the reader imbibe the ideas without
much effort and makes the reading lively.
J P Vaswani has innumerable books to his
credit, all of them enriching and educative in
content. His deft and lucid way of explaining the
things, apt usage of analogies and stories to enhance
the grace of the content and context, engages the
reader and makes him feel that the goal is within
his reach and goads him to intensify his efforts. This
makes all his works well received and appreciated.
The present book is no exception.
______________ SWAMI CHIDAMBARANANDA, MANGALORE
the radiant SameneSS
Translation by
Som Raj Gupta
Publ i shed by Mot i l al
Banarsidass Publishers
Private Limited, 41, UA
Bungalow Road, Jawahar
Nagar, Delhi 110 007.
2010, hardback, pp. 581+
xxxix, Rs. 795
There could not have
been a greater samadarsin
[one who has the vision of sameness]
in modern times than Sri Ramakrishna who
treated gold and a clod of earth aliketrue to the
Gita definition of a yogi to whom a clod, a stone
and a piece of gold are same. Worldly people are
those who seek the impermanent things of the
earth. Godly people are those who seek God and
nothing else, he said.
One among such Godly people was Manga-
tramji Maharaj [1903-54] who survived on a daily
cup of tea or some milk at times and who is said not
to have slept after the age of 25. The renunciate who
was born in Rawalpindi [now in Pakistan] to attain
mahasamadhi in Amritsar, spent most of his time
in the open, and in dangerous jungles, meditating
and giving spiritual truths. The book, Samatavilasa
[Rejoicing in Sameness] was partly written and
partly dictated. On the other hand, Samata-prakasa
[Revelation of Samata] consists of revelations that
came to him. In his spiritually exalted state he
uttered these words which were noted down by
his devoted disciple Banarasidas and were later
propagated to the world at large.
Samatavilasa, of which the book under
review is a translation, consists of six anubhavas
of the Master and his sayings. An anubhava is an
experience of a thing and also abiding in that thing.
There are two supplements added after the
passing of the Master consisting mostly of his
letters and sayings about the Yogas and general
observations on life and conduct.
The swamis philosophy is that one should
renounce all desires and the sense of doer-ship and
silently endure the trials and tribulations of life and
sacrifice ones life rather as a self-submitting martyr
than as a helpless victim.
The translator [and annotator] clarifies
that mere worship of God will not lead a man to
salvation but taking the results of his past acts, as if
willed by God, and enduring them without elation
or despair will enable him to acquire the disposition
of samatvam with regard to these results. Looking
alike on his fortunes and misfortunes, his weal and
woe, he will come to attain the state of samata where
all will become one [p.271]. To attain this spiritual
goal, the sadhaka must be firmly established in the
atman and perform nishkama karma or selfless action.
The translator, a direct disciple of Manga-
tramji, has done a wonderful job in writing an
insightful preface and illuminating notes on
the philosophical aspects which bear out his
sound scholarship and abilities of powerful
communication.
The Index and Glossary throw light on the
subtle philosophical concepts and difficult Sanskrit
terms. The printing is of a superior quality and is
easy on the eye.
_______________________ K.PANCHAPAGESAN, BANGALORE
ten comPanionS oF godliFe and
teachingS oF the Sikh guruS
44
By J.P. Vaswani
Published by Gita Publish-
ing House, Sadhu Vaswani
Mi s s i on, 10, Sadhu
Vaswani Path, Pune - 411
001, 2012, Paperback,
Pp.223, Rs.195.
The term Guru
is quite common in the
Indian culture, but in
Sikhism it enjoys a very
distinct meaning. Guru
epitomizes a spiritual teacher who
enlightens his disciples for their all round-
development, inculcates in them devotion, a spirit
of service to community, heals them with the
medicine of Naam [Divine Name], and teaches
them the art of attaining liberation while leading
the life of a householder. Sikhism was established
by ten prophet-teachers called Gurus from 1469 to
1708, that is, over the period of 239 years. Each Sikh
Guru added to and reinforced the message taught
by the previous. Guru Nanak was the first Guru,
and in that sense, the founder of Sikhism.
The present book under review is about the
life and teachings of all the ten Sikh Gurus from
the facile pen of Dada J.P. Vaswani bearing
his stamp of clarity, simplicity and lucidity in
presentation.
The book has twelve chapters. The first
chapter is the authors preface where he mentions
the influence of the Sikh Gurus on the Sindh region
in general and the inspiration he draws from them
in particular. The twelfth chapter is about Sri Guru
Granth Saheb, the spiritual guide of the Sikhs,
the hymns of which provide broad guidelines for
harmonious living and spiritual illumination.
Chapters second through eleventh are
devoted to the ten Sikh Gurus viz., Guru Nanak
Dev, Guru Angad, Guru Amardas, Guru Ramdas,
Guru Arjan Dev, Guru Hargobind, Guru Har
Rai, Guru Har Krishan, Guru Tegh Bahadur and
Guru Gobind Singh. Each chapter gives the pen-
sketch of the Guruthe childhood and early life,
ordination as Guru, contribution to Sikhism, and
teachings in succession. Right from Guru Nanak,
the lives of each of them are inspiring, unique,
and their contribution to the consolidation of their
faith unsurpassed. One is wonderstruck at the
immensity of their work, their tremendous courage,
fighting spirit, spiritual sadhana as well as their
austere lives. They were true soldiers, striving for
righteousness and fought for the establishment of
the values they stood for. Each one of them were
truly insightful and had their unique contribution
in the consolidation of Sikhism, be it preaching the
equality of humans, introduction of Gurumukhi
script, Kirtan and community kitchen (called
Langar), foundation of the city of Amritsar, building
of the Golden Temple, compilation of the Guru
Granth Sahib, writing of scriptures like Sukhmani
Sahib, introducing martial arts and weapons for the
defense of the masses, fighting the battles with the
Mughal rulers, ordaining the Sikhs to keep five ks
or strengthening the community by formation of
the Khalsa.
There are seven appendices which add to
the value of the book making it all-inclusive. They
are: brief introduction of Sikhism, its historical
background and fundamental truths, practices
enjoined upon Sikhs, sacred Sikh scriptures, unique
features of Sikhism and gleanings from the Gurbani.
A very stimulating publication and a must
read for younger generation, for, as Dada says in
his preface, these Sikh gurus gave to the world not
another dogmatic faith, but a way of life which one
needs to emulate. An inspiring book.
_____________ CHETANA MANDAVIA, J UNAGADH, GUJ ARAT
He who has not desisted from evil, who has not stopped his mind straying over sense
objects, who is not self-controlled, and who is restless in mind, will not attain this Atman
by any amount of intellectual polemics.
Kathopanishad
Ramakrishna Mission Students Home (started in 1905) gives
wholesome education to many orphan and destitute students by
providing free of charge education, food, accommodation etc. They
study in our Residential High School and Residential Polytechnic
College.
During the Centenary of our Home in 2004-05, we added two new coursesDiploma
in Automobile Engineering and
Diploma in Computer Engineering
to help more orphan and desti-
tute students. With the increase
of 272 Students, the Home now
serves around 670 students to-
tally free of charge every year.
To meet the expenditure we
have to raise additional Rs.1.33
crore annually. This is to meet the
establishment costs on boarding,
lodging, clothing and educational
expenditure, besides a larger share
of salary to the faculties as per
norms. Hence, it is proposed to raise a 'Sponsorship Corpus Fund' of Rs.17 crores.
Government of India has notified 100% Income Tax exemption u/s 35AC of Income
Tax, 1961 to the donors of this Sponsorship Fund. Individual Donors who donate to this
project can avail this 100% IT exemption u/s 80GGA of IT Act 1961.
We appeal to all generous public and institutions to join us in the noble cause of
educating orphan and destitute students.
Yours in the service of the Lord,
Secretary
Cheque, D.D. may be drawn in favour of
Ramakrishna Mission Students Home, Chennai - 4
Doing good to others is virtue (Dharma) Swami Vivekananda
Ramakrishna Mission Students Home,
66, P.S. Sivasami Salai, Mylapore, Chennai - 600 004
Phone: 044 - 24990264, 42107550 Fax: 044 - 4231 2830
E-mail: office@rkmshome.org www.rkmshome.org
DONATE FOR
UNDER PRIVILEGED CHILDREN
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Ramakrishna Mission Students Home
Joy is what everyone is searching for.
Irrespective of what one is and does, it is joy
that one is seeking. Some succeed in getting
joy, some remain unhappy. Real joy, says Sri
Ramakrishna, is the joy of the spirituality. Sri
Ramakrishna himself was Joy Personified.
This book, comprising articles published
in the December 2011 issue of the Vedanta
Kesari, dwells on various aspects of his life
and message and how one can become joyful
by living the spiritual ideal he embodied.
Joy of Spirituality
Published by Sri Ramakrishna Math,
Mylapore, Chennai - 600 004
Price: Rs. 80/- + Postage: Rs.22/-for single copy. No request for VPP entertained
Pages vi + 329
OM NAMOSHIVAYA !
New no. 120/1, Old no. 216/1 Ramakrishna Math Road (Opp. Ramakrishna Math),
Mylapore, Chennai-600 004. Ph. : 044-24616968 / 24950095
Fax: 044-2462 0631 Mob: (0) 9444091428 / 9842711886
E-mail : srk.yathraservices@gmail.com
1. Holy Mount Kailash
Manasarovar Yatra: Kathmandu Manasarovar- Kathmandu15 days (May-
September), Lahsa Trip (22 days) and Hillsa route by
helicopter trip (12 days) is also arranged.
Nandi Parikirama, Inner Parikrama (May-September).
Mukthinath Yatra with Manokamna Sakti Pitha Darshan
(at extra cost additional 3 days from Kathamandu)
Mt.Everest Darshanseparate trip by chartered flight at
extra cost.
2. Sri Ramakrishna Yatra: Gurupitham Darshan: Belur Math (Kolkata) Kamarpukur,
Jayarambati any other important places connected with
Sri Ramakrishna.
3. Kashi Yatra: Bhubaneswar, Puri, Kolkata, Gaya, Bodh Gaya, Kashi,
Saranath Vindayachal Sakti Pitha, Sitamarihi, Allahabad,
Madhura, Brindavan and Govardhanagiri.
We assist in air tickets (domestic / international),
rail, bus tickets & passport, visa services
Organiser - G.S. Anandhan (Mob. # : (0)94431 44808)
2013 YATRA PROGRAMMES
SRI RAMAKRISHNA YATHRA SERVICES

SRI RAMAKRISHNA ADVAITA ASHRAMA
(HQS: Ramakrishna Math & Mission, Belur Math)
P.O. Kalady, Ernakulam-683574, Kerala
Phone: 0484-2462345, Mob: 9447051231 E-mail: srkaadv@dataone.in
The Ashrama has been running a free hostel for the poor & underprivileged children
from classes V to X since 1936. They are provided with food, uniform, accommodation and
education up to Xth Std. absolutely free of charge. They are admitted in the school managed
by the Ashrama within its campus.
There is an urgent need for repair and renovation of the old hostel buildings and also
creating a Hostel Corpus Fund of Rs. 2 Crores for maintaining the hostel with 100 boys.
We appeal to the generous public, friends and well wishers to donate liberally for this
most essential educational project.
You are also welcome to donate towards various other regular activities: a) Daily Puja &
Seva; b) General Maintenance of the Ashrama; c) Charitable Dispensary; d) Widows Welfare.
Donations towards the activities of the Ashrama are exempt from Income Tax under 80G.
Cheques or Bank Drafts may be drawn in favour of Sri Ramakrishna Advaita Ashrama, Kalady
and sent to the above address. Donations also can be sent directly through RTGS/NEFT to our
A/c No. 338602010009164 at Union Bank of India, Kalady (IFSC Code: UBIN0533866).
Swami Amaleshananda
Adhyaksha
THE RAMAKRISHNA MISSION
INSTITUTE OF CULTURE
GOL PARK KOLKATA - 700029
DEBESH KAMAL SCHOLARSHIP 2013
Candidates going abroad for higher studies may apply by
15 April 2013 downloading Forms & Rules from our website:
www.sriramakrishna.org. or send a self-addressed envelope
with stamp of Rs.5/-
THE COMPLETE WORKS OF
SWAMI RAMAKRISHNANANDA
Hardbound. Vol. 1, Pp.xlii + 469. Vol. 2, Pp.v + 462, and Vol. 3, Pp.vi + 542.
Price: Each Volume Rs.180/- , Complete Set (3 volumes) Rs.540/-
+ Postage (by registered packet): Rs. 30/- for single volume, Rs.40- for two
volumes and Rs.50/- for the complete set. No request for VPP entertained.
Published by
Sri Ramakrishna Math,
Mylapore, Chennai - 600 004
Email: mail@chennaimath.org
Swami Ramakrishnananda (Shashi Maharaj), a direct disciple of
Sri Ramakrishna wrote and spoke on a wide range of subjects, besides
penning numerous letters to monks and devotees. Te Complete Works
of Swami Ramakrishnananda in three volumes bring together all his
available writings in English, with translations from Bengali and Sanskrit.
Swami Ramakrishnanandas 150th Birthday Special Publication
NAVAJEEVAN BLIND RELIEF CENTRE
We can attain salvation through social work
Swami Vivekananda
K. Sridhar Acharya
Founder/ President
1. Navajeevan School & Hostel for Blind Children Tirupati, Parlekhimundi, Golamunda
2. Navajeevan Free Eye Hospital Tirupati
3. Navajeevan Free Home for Aged Tirupati, Rishikesh,
Parlekhimundi and Chennai
4. Navajeevan Harijan Sewa Ashram Kothapeta
5. Navajeevan Sharanagati Vridhashram Tirupati
6. Navajeevan Rural Medical Centres - Berhampur [Orissa]
7. Navajeevan Eye Care Centres - Serango [Orissa]
8. Navajeevan Orphanage Homes Tirupati, Parlehkimundi,
Saluru, Golamunda,
Berhampur, Pandukal, Vizag
A Humble Request for Donation
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. VidyadanEducational aid for one Child Rs. 2000/-
(FREE HOME FOR THE BLIND, ORPHAN AND AGED)
TIRUCHANOOR, TIRUPATI - 517503. Ph : 0877-2239992, 9908537528 [Mob.]
E-mail: sreenavajeevan@gmail.com Website: www.navajeevan.org
An Appeal
34 Years of Service to Humanity 1979 - 2012
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.
III T h e V e d a n t a K e s a r i A P R I L 2 0 1 3 ~ ~
IV T h e V e d a n t a K e s a r i A P R I L 2 0 1 3 ~ ~
Vol.100-4 The Vedanta Kesari (English Monthly) April 2013. Regd. with
the Registrar of Newspapers for India under No.1084 / 57. POSTAL
REGISTRATION NUMBER:TN / CH (C) / 190 / 12-14. LICENCED TO POST
WITHOUT PREPAYMENT TN/PMG(CCR)/WPP-259 / 2012-14
Date of Publication: 24th of every month
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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-conscious activity. Swami Vivekananda
v Subscription (inclusive of postage) Annual : ` 100 10 years: ` 1000
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