Year of Publication The Vedanta Kesarimagazines.chennaimath.org.s3.amazonaws.com/2016/...so by...

The Vedanta KesariTHE LION OF VEDANTA

A Cultural and Spiritual Monthly of the Ramakrishna Order since 1914

103rd

Year of Publication

S eptember 2016

Price: ` 10

Swami Vivekananda’s statue, Hyderabad

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2T h e V e d a n t a K e s a r i S E P T E M B E R 2 0 1 6~ ~

Editor: Swami mahamedhananda Managing Editor: Swami GautamanandaPrinted and published by Swami Vimurtananda on behalf of Sri Ramakrishna Math Trust

from No.31, Ramakrishna Math Road, Mylapore, Chennai - 4 and Printed at Sri Ramakrishna Printing Press, No.31 Ramakrishna Math Road, Mylapore,

Chennai - 4. Ph: 044 - 24621110

INDIA’S TIMELESS WISDOM

The wooden rosary said to the one who was counting the beads, ‘Oh! What is the use of

rolling me on your fingers? Just turn the bead of your mind and you shall immediately meet the

Lord.’

—Saint Kabir

2

SEPTEMBER 2016

A CULTURAL AND SPIRITUAL MONTHLY OF THE RAMAKRISHNA ORDER

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

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

VOL. 103, No. 9 ISSN 0042-2983

Cover Story: Page 6

CONTENTS

The Vedanta Kesari 103rd

Year of Publication

3

Gita Verse for Reflection 325

Editorial A Right to an Answer 326

Articles The Four Visions of ‘M’ 334

Swami Sunirmalananda

Freedom as Envisaged by Swami Vivekananda 337L.Vijai

Code of Conduct for Householders according to Jainism 341Swami Brahmeshananda

In Search of Mind through Sciences 345Gopal C Bhar

Swami Abhedananda and Education 354R Ramachandra

True Religion 356Dr. S. Radhakrishnan

Reminiscences Reminiscences of Sargachhi 328

Swami Suhitananda

New Find Unpublished Letters of Swami Saradananda 332

Special Reports Ramakrishna Mission Vidyamandira: 75 Glorious Years 359 Ramakrishna Math, Chandipur: Centenary Celebrations 360The Order on the March 361Book Reviews 363

Feature Celebrating our Heritage 352

4T h e V e d a n t a K e s a r i S E P T E M B E R 2 0 1 6

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The VedanTa Kesari PaTrons’ scheme

Cover StoryN N

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DONORS PATRONS

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Swamiji’s Statue, Hyderabad

This statue is located in a picturesque location on the Tank Bund Road which dams Hussain Sagar Lake on the eastern side and connects the twin cities of Hyderabad and Secunderabad. The road has become an attraction with a number of statues of famous people of united Andhra Pradesh. Hussain Sagar, a lake spread over 5.7 square kilometers and fed by River Musi, was built by Hazrat Hussain Shah Wali in 1562. The plaque affixed below the statue reads thus:

‘Statue erected in connection with the Centenary celebration of Swami Vivekananda’s visit to Hyderabad in February 1893 and his participation at the World Parliament of Religions held in Chicago in September 1893; unveiled by Shri P.V. Narasimha Rao, Prime Minister of India, on 7 January 1994.

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

The Vedanta KesariVOL. 103, No. 9, SEPTEMBER 2016 ISSN 0042-2983

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Lo! The sun is not, or the comely moon, All light extinct; in the great void of space Floats shadow-like the image-universe.

In the void of mind involute, there floats The fleeting universe, rises and floats, Sinks again, ceaseless, in the current ‘I’.

Slowly, slowly, the shadow-multitude Entered the primal womb, and flowed ceaseless, The only current, the ‘I am’, ‘I am’.

Lo! ‘Tis stopped, ev’n that current flows no more, Void merged into void –beyond speech and mind! Whose heart understands, he verily does.

—Swami Vivekananda

Gita Verse for ReflectionTr. by Swami Tapasyananda

—Bhagavad Gita, 15. 6

That the sun does not illumine, nor the moon, nor the fire; (for it is the Light of Pure Consciousness). Having attained It, the Spirit does not return again to the life of Samsara. Such is My Supreme Abode.



Editorial

A lazy tramp sauntering along the road saw an old man sitting at the door of his house and stopped to ask him the whereabouts of a certain place. ‘How far is the village of Rampur?’ he asked. The old man remained silent. The man repeated his query several times. Still there was no answer. Disgusted at this, the traveller turned to go away. The old man then stood up and said, ‘Rampur is only a mile from here.’ ‘What!’ said the tramp, ‘Why did you not speak when I asked you before?’ ‘Because then,’ said the old man, ‘you seemed so halting and careless about proceeding; but now you are starting off in good earnest, and you have a right to an answer.’

Many of us journey through life like the lazy tramp in this story. This is especially true in the case of our spiritual life which is figuratively an inner journey to freedom. Even after resolving to tread the spiritual path, we are often unable to progress on the path with one-pointed effort. The affairs of the world and our own worldly propensities repeatedly suck us into the vortex of the sensory world. We are led into the bylanes of life, where entangled in a maze some of us simply forget all about the inner journey. The root cause of this all too familiar predicament is an imprecise understanding of the spiritual ideal and the means for its attainment. Maharishi Patanjali points out that mental laziness, doubt, lack of enthusiasm, clinging to sense-enjoyments, and inability to concentrate are some of the obstructing distractions that beset us on the path to spiritual freedom.

To get our bearings, find our way back, and progress towards our goals we need to ask questions to ourselves, seek answers from wise people, and refer to scriptures for meaningful guidance. But the questions of a distracted and enervated mind do not have the power to elicit an answer. Nor does such a mind have the capacity to assimilate spiritual teachings. Powerful questions that can clear the hurdles on the path are framed by the power of conserved and concentrated energies—mental, emotional, and physical.

The crux of the tramp’s story is the old man keeping silent even when repeatedly questioned. He seems to follow Swami Premananda’s advice that ‘No teaching can help one who is not in right earnest.’ However, the tramp’s persistence in posing the question and in seeking an answer from the old man brings about a transformation in the tramp. It arouses in him a sense of urgency and purpose which makes him ready for concentrated action. At this precise moment, the ‘wise’ old man answers his question.

Speaking of the inner quest for Truth, Swami Vivekananda says, ‘Sharp as the blade of a razor, long and difficult and hard to cross, is the way to freedom. The sages have declared this again and again. Yet do not let these weaknesses and failures bind you. The Upanishads have declared “Arise! Awake! and stop not till the goal is reached.”’ As a methodical preparation for this awakening, the Vedantic texts prescribe sadhana catushtaya, a four-fold discipline. These are summarized

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A Right to an Answer


by Sri Ramakrishna into three precepts, viz, discrimination between the real and the unreal that reveals the illusoriness of the ego and the universe, renunciation of the ephemeral sensory pleasures, and a passionate yearning for God.

Anyone seriously interested in the journey of self-discovery has to practice these disciplines. The Prasnopanishad speaks of four ascetics who approach Rishi Pippalada desiring to learn about the Supreme Brahman. The sage replies,‘Live (here) for a year in a fitting manner, again with control over the senses and with brahmacharya and faith. Then put questions as you please.’ There is another upanishadic story where even to ask a question, the seekers have to practice austerities for a long time! In the Chandogya Upanishad we see Indra, the chief of devas, and Virochana, the chief of asuras, desiring to know the true nature of Atman. They approach Prajapati for knowledge. But they get a chance to speak with Prajapati only after practicing brahmacharya and other moral disciplines for 32 years. Even then, Prajapati gives them only a hazy idea of the Atman. Virochana departs happy with that superficial knowledge. But an unconvinced Indra returns and has to go through the same moral and physical disciplines for two more terms of 32 years and 5 more years before his intellect is purified enough to comprehend the truths of the Atman.

Nachiketa, in the Kathopanishad, is a perfect model of spiritual conviction and earnestness. While performing a sacrifice, his father makes the mistake of giving worthless gifts. Concerned for the well-being of his father Nachiketa questions himself, ‘How can I contribute to this sacrifice and make it successful?’ This empowers him with Shraddha or faith and he decides to offer

himself as a sacrifice. When his father, in a fit of anger, gifts him to the Lord of Death, Nachiketa acts upon it immediately without the slightest hesitation. At the abode of Death, Nachiketa austerely waits for three days without food in order to meet Yama. This earns him three boons and after quickly addressing his mundane concerns with the first two boons, he asks the all-important question: ‘When a man dies there is this doubt: some say that he exists; some say that he does not exist. This I should like to know, being taught by you.’ Though Yama tries to tempt him with various sensual pleasures, Nachiketa remains firm in his pursuit of Truth and thus earns his right to an answer. A pleased Yama declares, ‘I consider that the mansion (of Brahman) is wide open to Nachiketa.’ He again expresses his appreciation saying, ‘You are endowed with true resolution. May our questioners be like you, O Nachiketa.’

To progress on the path of self-discovery we should constantly be asking ourselves questions like ‘What exactly is it that I seek?’, ‘What should I do to realize it?’, ‘Why am I doing japa/meditation now?’, and ‘How can my work be transformed into Karma Yoga?’ Clarity about these questions will empower us to choose wisely. When Sri Ramakrishna saw something as an obstacle to his spiritual progress, he gave it up at once. Similarly, if any idea or practice would aid his progress, he embraced it with great earnestness and assimilated it into his life forever. Thus, free from the enervating strain of indecision and guilt, he was always full of immense energy that propelled him onwards in his inner journey.

A question energized by a definite sense of purpose, will certainly be answered by the inner Guru, the Antaryamin, the inmost Self of all.

9


||9||3.6.59

Premesh Maharaj is keeping well today. He walked for a long time.

Attendant: Maharaj, did you ever get angry?

Maharaj: Yes. I used to perform puja when I was young. The preparations would be done by the womenfolk of the house. But one day I found no arrangements had been done for the puja. I became angry and wept. Besides this, I have been displeased many times.

Attendant: Have you hurt anybody?Maharaj: I have. That was in Dhaka

Ashrama. When I was engaged in some work, a beggar came at an odd time and asked for something. I told him, ‘It is not possible now; go away.’

A sannyasi’s pre-monastic house was at Berhampore. His mother lived there. Once

Reminiscences of SargachhiSWAMI SUHITANANDA

(Continued from the previous issue. . .)

Sargachhi, located in Murshidabad district of West Bengal, is well-known to the devotees of Ramakrishna Order for being associated with Swami Akhandananda, a direct disciple of Sri Ramakrishna. This write-up is about another revered monk who lived in Sargachhi, Swami Premeshananda (1884-1967), a disciple of Holy Mother and well known for encouraging many young men and women, as also many married people to live a life of spirituality and service. The following reminiscences in Bengali, Sargachhir Smriti, is by Swami Suhitananda, the General Secretary of Ramakrishna Math and Ramakrishna Mission, Belur Math. He was a personal attendant of Swami Premeshananda for several years and while serving him noted his conversations and teachings in his diary. The same is being serially published in the Udbodhan (our Bengali monthly published from Kolkata) from its Jyaishtha, B.S. 1419 issue. These reminiscences have been translated by Sri Shoutir Kishore Chatterjee, a long-standing devotee from Kolkata. English words and expressions which appear in the original have been put within single inverted commas. The numbers ||1||, ||2||, etc., denote the serial numbers of the Udbodhan instalments.

when he went there, instead of eating with his mother he had his meal at his teacher’s house.

Maharaj: Mother’s case is different. Our Thakur himself left Vrindavan and came back for the sake of his mother. If that sannyasi had eaten at his mother’s place what sin would have occurred?

In another context Maharaj said, ‘If you are too extroverted, you won’t be able to sit still towards the end of your life. You are very fortunate. What great trouble I had in comprehending the anandamaya kosa (blissful sheath)! You will certainly achieve. Whoever has come here, will become jivanmukta (free while living).

To understand a song means to know many a ‘deep thought’. There is such ‘sublime thought’ in Rabindranath’s songs, which common people can hardly understand. However much you may intellectualize and

Reminiscences

10


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engage in discrimination, keep in mind that nothing is achieved without love for Sri Ramakrishna. That is the real thing. All this discrimination is to attain this love.

4.6.59In the afternoon Premesh Maharaj said:

Listen. You have come to become sannyasis. Take care not to be ensnared by anything.

Attendant: Maharaj, did you write poems even from your boyhood?

Maharaj: No. It was only after I grew up and became a youth. Krtyam karoti kalusam (Lord, holy and sanctifying is Thy name—Sri Ramakrishna-stotram). The passion for poetry turned towards Sri Ramakrishna. The body was ‘unfit’. In the environment where I was born, nobody would tell me to study. I went to school and the Sanskrit school of my own wish. There, at first I would not offer any salutations. The teacher too was reluctant to teach me because I belonged to the family of spiritual preceptors. It was only after a long time, coming under the spell of Sri Ramakrishna, that I started saluting – even non-brahmins.

Attendant: How did you first come to know about Thakur?

Maharaj: That was an amazing thing. I don’t know what happened and how it happened. I used to read the name of Vivekananda in ‘Basumati’ and other newspapers which participated in the struggle for independence. It was 1905. I came to know about Sri Ramakrishna through the writings of Aurobindo. When I desired to learn more about him, one of my friends told me that Sri Ramakrishna’s teachings are found in the book called ‘Kathamrita.’ As I read it I became excited. I had passed the Entrance Examination and under the pressure of my family and neighbours I went to study law. I

got the opportunity to think over how I would lead my life. I found that life would be terrible without spiritual practice.

Later I came to know about the sannyasis of the Math. I wrote on a three-pice postcard to Master Mahasaya and presented myself before him. He sent me to Mother at Udbodhan. I saluted mother and most probably touched my head to her feet. I didn’t speak with her. Downstairs a sannyasi gave me sweet prasad.

I had gone with two friends. They commented about Mother, ‘Probably this is her last birth — that is why she has been born as Ramakrishna’s wife.’ At that time I did not know much. I thought perhaps it was so.

After this I once went to Jayrambati. Mokshada Babu was with me. I said, ‘Mother, I will take initiation from you.’ Mother said, ‘My child, you have a Kulaguru (family preceptor). You must have taken initiation from him.’ I said very earnestly, ‘No! Mother, If I cannot come to you, where shall I go?’ I didn’t utter these words ‘consciously’. They simply blurted out. Mother said, ‘Okay. Tomorrow at ten o’clock.’

Next day, the initiation took place. Nothing special. She only showed twice how to count on the fingers and gave with slight rearrangement the same mantra which my Kulaguru had given me. Did I know then that she knew everything!

Attendant: What about Swami Brahma- nanda? What was he like?

Maharaj: Could I comprehend them? I would go and simply sit with my mouth agape. Once I went from Sylhet with two friends. Maharaj was then staying at Balaram Mandir. The sannyasis said, ‘You can’t meet him now.’ I was crestfallen. Wouldn’t we be able to even just see him? Standing on the road with a sad mind, we looked upstairs and saw an amazing thing—Brahmanandaji maharaj


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was looking down facing us and his eyes were right on us! They were antaryamin (i.e. able to read other’s mind).

Attendant: What holy company you have had!

Maharaj: Why, in what way are you a loser? You are the (spiritual) son of Mother’s son!

Attendant: Besides, I am living with Mother’s son. That gives me strength to do everything.

Maharaj: The body has to be kept pure and pleasant. The mind has to be kept steady; it won’t do if it deviates in any direction. And there must be a firm intellectual conviction that I desire Sri Ramakrishna alone; everything else in this world is ‘rejectable.’ If you don’t have this then you are in danger.

I couldn’t understand Mother. I should have told her— Mother, mould me as you wish. Instead, I said—Give me initiation, so that I may get you. That is why I suffer so much. Otherwise, what is there to cause our suffering?

11.6.59Maharaj: See, two gentlemen came and

immediately sat on my bed. But they cannot be blamed. They see that this fellow is living like a Babu. There are attendants, mattresses, pillows and furniture in the room. So naturally he will take me for a Babu. If you mix too much with people, then in the evening you will feel disinclined to sit alone in contemplation.

There are various kinds of tushti (contentment). Asrama-tushti—attached to a particular ashram, some are contented to just stay there.

Vesha-tushti—Without doing any spiritual practice being just happy to wear the ochre robe.

Dharma-tushti—contentment in going around preaching religion.

Karma-tushti—happy to earn fame as a good worker.

The four yogas mentioned in the rules of the Math are interpreted by some in this manner—some members of the Order will be workers, some philosophers, some yogis, and some will be devotees. But it is not so, and that is why I persistently point out that the four yogas are but one.

There are gurus who initiate, and gurus who educate. Presidents of our Order give the mantra. It is the responsibility of heads of centres to educate. Chaitanyadeva gave Raghunatha the garb of a Vaishnava sannyasin and sent him to Sanatana to learn the rules of conduct.

21.6.59Attendant: In this photograph (the one

in which Hriday is holding Thakur) it is seen that Thakur’s teeth is not broken. Only the gap between the teeth is slightly large.

Maharaj: I also asked Ramlal’s paternal aunt. She said, “Where? The tooth was not broken.” But what’s the utility of discussing things like broken teeth. The real thing is to know what he intended to say; to understand his message.

Early in the afternoon a discussion began on Thakur’s handwriting.

Maharaj: The play of Mahi-Ravana was copied by Thakur in his own hand. The letters of that writing are close to Sanskrit. At home I was quite familiar with such writings. A sannyasi had asked me to decipher illegible writings and note them down.

4.7.59Maharaj: For a long time I wished that

somebody would write an ‘article’ on sleep in the Udbodhan magazine. Sleep means peace by forgetting this body, mind and intellect. In our mundane world, when we are fed up working all day long with this body, mind and intellect, then sleep comes and makes us forget them


13

and we sleep in ultimate contentment. This means the main purpose is to get peace and the way for that is to forget this body, mind and intellect. How strange! We ‘experience’ this fact every day, and yet none wants ‘eternal’ peace. In the Upanishad there is the statement Aharaha Brahma gamayati {everyday (during sleep) leads (the mind) to Brahman. Prasnopanishad 4.4}. Even though there is experience of bliss in deep sleep, we are unaware of it because we remain enveloped by nescience.

5.7.59Maharaj: See, when you were reading

the Punthi (the Life of Sri Ramakrishna in Bengali verse by Akshay Kumar Sen), I was feeling very happy. Today you read the chronicle of Jatadhari. In our shrine room songs can be sung about Jesus, Krishna, Kali, Brahman, God with form or without form; we have no aversion to any of them. The reason is we know each of them is a circular hole. And beyond each there is Sacchidananda (Existence-Knowledge-Bliss infinite). But Jatadhari didn’t know this. Through sustained spiritual practice he went up to God with form, but didn’t reach the real truth. He didn’t know that his Ramlala was an eternal companion of akhanda (indivisible Absolute). That is why he had to come to Thakur to get full knowledge.

In the meantime a beggar woman came wearing tattered clothes.

Maharaj: Oh! I can’t bear this sight! Being a lady of independent India, she has to roam about with a beggar’s bowl.

6.7.59Maharaj: Strength is of four kinds —of

body, of vital force, of mind and of intellect. We discriminate with intellect and attain knowledge, feeling grows in the mind and we

attain devotion, and so long as there is vital force, bodily activity must be there. Na hi kascit kshanamapi (Bhagavad Gita 3.5).

Attendant: What a trouble! It is not possible to live without doing work and when we work we are entangled in various problems.

Maharaj: That is why work has to be converted into worship. There is no way out since you cannot stay without doing work. Listen, if not for the knowledge of Brahman where is the necessity for a sannyasi to renounce the world. Compassion, benevolence, redemption of the world, serving others looking upon them as God—all these could have been practiced even while living at home.

Attendant: Yes, even while living at home it is possible to regard one’s son as Hari.

Maharaj: Exactly. A sannyasi’s only goal is how to attain the knowledge of Brahman. But if one stays at home one is bound to serve the relatives and do good to others and in doing this there is a great possibility of developing ‘attachment’. Besides, there are other matters like social ‘obligations’ and relationships. But here, even when you are serving a person you know that he is unrelated to you and you too are unrelated to him. You part as soon as the work is over.

11.7.59 Maharaj: Many do not know that the

four yoga’s are one and the same.Attendant: Yes, three yoga’s are but one.

Karma Yoga is there in every yoga —that is not a ‘separate’ yoga.

‘Maharaj: That’s right. You see you can learn these things by reading scriptures. But when heard from a ‘practical man’ these are understood still better. Had I remained engaged in work, I would have been able to make you understand how one can stay ‘unagitated’. (To be continued. . .)


Unpublished Letters of Swami Saradananda1

New Find

Feb. 10. 1913The Udbodhan Office.

Baghbazar. Calcutta.Dear Sir,With reference to your kind letter dated 31.1.13 I beg to inform

you that we have not at present amongst us such workers as you have requested us to send you to help you in the school. I have given your address however to a friend, who is acquainted with many an unselfish young man and have told him to communicate directly with you in the matter, if he find one willing to cooperate with you in the work. But I must tell you, as I have already told him that we are not to be held responsible for those, who go to serve the school or those who have started the work.

As regards your not asking for official aid at present to start the work, you need not say anything in apology. You are in the place yourself and can therefore see best what will further the work. We need only be careful not to hinder the progress of the work by getting moved by any of our prejudices or preconcerted inclinations.

Praying for the success of your endeavours and with our best wishes to you, I beg to remain,Yours in the Lord

Saradananda* * *

The Udbodhan Office12, 13 Gopal Chandra Neogi’s lane

Or No.1, Mukherjee Lane,Baghbazar, Calcutta.

Dated: 18th June 1914.My dear Miss Fox2,Your very kind letter of May 3rd duly to hand. I am so glad to get it and thank you so much

for the same. The Bank has informed me of the arrival of your kind contribution of $5 = Rs. 15/- of Indian money, and I will do with the sum as desired.

You need not have been so penitent for keeping my letters unanswered for a short time. If you had only known my omissions on that respect—and I trust you had had some past experience about the same—you would have seen yourself standing before me as a saint before a hardened sinner!—especially when your omission was made to give us such an interesting surprise.

Every one of us is so glad to meet Noresh after twelve long years. But the sad changes brought about by time during those years are many; they must have made him sad after all. We do not think he has changed at all in any vital point, except that he has become more manly and therefore

14


1. A direct disciple of Sri Ramakrishna 2. American disciple of Swami Saradananda

Courtesy: Ramakrishna Museum, Belur Math

more loving. We tried hard to secure a good position for him here, but to no effect. The mineral resources of India though great, are receiving little attention on account of many hindrances on the way, and the mining industry though well-developed in places are closed door to us, the natives of the soil. Considering all these conditions Noresh has thought it best to return to America. Most probably he will start by the middle of July next.

I am perfectly well now, thank you for the inquiry. I am glad to learn you have found the first volume of my book interesting. The book is not really on the Life of Sri Ramakrishna but on Sri Ramakrishna as the Spiritual Guide and can be counted as a philosophical analysis of that side of His character only. Another volume of the series treating on Sri Ramakrishna’s spiritual practices as a devotee, has been published a few days before Noresh came to Calcutta. My plan is to present a complete picture of Sri Ramakrishna (the various phases of His Character) when the series will be completed. The series is more along the line of writing, which has been called in German as Characterbuild.

I am glad to hear you appreciate Mr.Tagore so much. He is indeed a genius.With kind regards and best wishes to your sister and yourself I remain, dear miss Fox,

Yours in the LordSaradananda

* * *Udbodhan Office,

12, 13, Gopal Chadra Neogi Lane,Baghbazar P.O.Calcutta

Dated: 13.3.1914ToS.Muniswami Chetty,Dear Sir,Your kind letter of Feb.20th and M.O. for Rs 5/- came to hand duly. The sum has been used

as desired. The Holy Mother desires Her blessings on you. In conclusion I must say, that it is great pleasure to learn that you are a student of the S. Ramakrishnananda, and if you hold fast to what you have learned from him & have faith on the Lord everything will come right and in the [end] you are sure to get light & peace. With our blessings

Yours in the LordSaradananda

[On the postcard:]Mr.S.Muniswami Chetty.7 B[…] St.WashermanpetMadras

References

15


The Four Visions of ‘M’SWAMI SUNIRMALANANDA

The author is the Minister of Ramakrishna Vedanta Society, Netherlands.

Article

The Buddha had four visions when he was 29 years old. Seeing those visions, his life underwent a great transformation. He renounced everything, went away to the forest and brought peace to the world. It appears that Mahendranath Gupta or ‘M’ was shown four visions when he was 28 years old. This story is about his visions. This is also a story about how Sri Ramakrishna can transform souls in just a short time.

Mahendranath Gupta (‘M’) was no ordinary person. He was to play a unique role in the Ramakrishna Movement. His role was, in fact, vital. As we know now, he was to record Sri Ramakrishna’s words and actions and present them to humanity. And he did this with monumental success.

Mahendra was the headmaster of an educational institution where many of Sri Ramakrishna’s disciples and well-known personalities like Paramahamsa Yoga- nanda studied. This apart, Mahendra wrote his monumental work, The Gospel of Sri Ramakrishna, which is transforming countless lives already and is bound to illumine millions in the future. He was a Paul, Matthews, John and Mark—all rolled in one. There is a debate going on even now as to how long it took for the Biblical gospels to be written after Christ spent his life on earth. The Gospel of Sri Ramakrishna, however, is different. It is a monumental work by a single individual, and is straight from the horse’s mouth, as it were. It has been authenticated by none other than

Holy Mother, Swami Vivekananda and the other direct disciples of Sri Ramakrishna. It has already found a special place in the world of spiritual literature as a work of eternal value.

However, this scripture did not take shape all that easily. Just before ‘M’ began his work, a tsunami attacked his personal life. ‘M’ was in need of a great transformation in 1882. He was at the crossroads. The reason was this: Mahendranath suffered tremendous agony as a young man, thanks to the boiling cauldron called the world. His residence housed not one but several families. So there was constant friction within the household and this led to untold misery. ‘M’ was never the quarrelling type. He was a contemplative and a yogi by birth and was naturally indrawn. The constant bickering, which peaked during the cold months of January and February 1882, made Mahendranath take a tragic decision. He decided to end his life. He left home at night and walked to his sister’s house for an overnight’s stay, and then things changed forever. This was how.

The morning after his arrival at his sister’s place, his nephew Sidhu took him from garden to garden till they arrived at the ‘destination’, the temple of Kali in Dakshineswar. The garden thrilled ‘M’. He and Sidhu, came to Sri Ramakrishna’s room. And there ‘M’ had the first of his four visions.

1. Mahendra’s First Vision: The Supremely Perfect Yogi.

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‘M’, accustomed to children chattering in school and elders bickering at home, had perhaps not seen much of yogis and monks. He had definitely not seen a supremely perfect paramahamsa or an Incarnation in his life. And so, as he entered Sri Ramakrishna’s room, he was thrilled beyond measure. He saw Sri Ramakrishna seated on a couch, discussing divine subjects with a group of eager aspirants. What ‘M’ felt is best described in his own words: ‘It was as if he were standing where all the holy places met and as if Shukadeva himself were speaking the word of God, or as if Sri Chaitanya were singing the name and glories of the Lord in Puri with Ramananda, Swarup, and the other devotees.’ This extraordinary vision of Sri Ramakrishna and listening to his words changed ‘M’s mind. He was not going to commit suicide.

The Buddha’s fourth and last vision was of a mendicant while Mahendra’s first vision was of the incarnation, the greatest yogi. Further, Sri Ramakrishna’s words touched him deeply. The first teaching that ‘M’ heard from Sri Ramakrishna was related to the latter’s novel ideal: ‘The sandhya merges into the Gayatri, and the Gayatri merges in Om.’ Here, as the scholarly ‘M’ could see, was a phrase that harmonized all the paths: ritual leading to yearning, and yearning to attainment. Naturally enough, these remarkable words registered deeply in ‘M’’s mind. He had never heard of such things. For one who was suffering from the tumult of the world these words must have come as otherworldly music. And then he had the other three visions.

2. Mahendra’s Second Vision: God’s Love for the Devotee.

During his second visit to Sri Rama- krishna, ‘M’ was shown three visions in quick succession. These visions were not

actual, physical scenes but were powerful and intense mental pictures that Sri Ramakrishna projected. These three projections became three visions to ‘M’.

So the second vision of ‘M’ was of a diseased person. Keshab was seriously ill and Sri Ramakrishna painted the scene before ‘M’s mind. In this vision, ‘M’ did not see the ailing Keshab, but saw God’s intense love for the devotee. Sri Ramakrishna said to him: ‘I made a vow to worship the Mother with green coconut and sugar on Keshab’s recovery. Sometimes, in the early hours of the morning, I would wake up and cry before Her: “Mother, please make Keshab well again. If Keshab doesn’t live, whom shall I talk with when I go to Calcutta?”’

This second vision was extraordinary for Mahendra. He had experienced only bitterness in family life and had been accustomed to see only acts of selfishness. But, for the first time in his life, he was hearing something unique. He was hearing, to his utter astonishment, that Sri Ramakrishna would weep before the Divine Mother for Keshab’s sake!

As all saints declare, God loves us. His love is far more intense than that of relatives and friends. It is far more intense than one can ever imagine. It’s true that everyone must die. But death is only shedding the clay garment to take up another. Nobody lives forever. Yet, if one receives such extraordinary love and affection, one’s life attains peace and fulfilment. Thus, one ray of God’s grace and we are saved from the cycle of births and deaths. Keshab had received this grace.

‘M’ must have realized that God is there in our sufferings and sorrows if we think of Him. Thus, through just a few words, Sri Ramakrishna had revealed to ‘M’ what it is to think of God. If one thinks of God, as Keshab

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did, God would be mad for the devotee. Keshab, moreover, was a preacher of God’s word and had earned His special love.

Sri Ramakrishna had remarked, ‘whom shall I talk with when I go to Calcutta?’ What does this mean? Sri Ramakrishna knew nothing but God. He constantly spoke about God. And his words were life-saving, salvation-giving divine words. A single remark from him would bring illumination to someone. And it was not necessary that this someone belonged to any particular race or class. For, are not all human beings one?

This was made clear in the next vision that ‘M’ was shown.

3. Mahendra’s Third Vision: The World Needs the Message.

Sri Ramakrishna brought before ‘M’ another scene now. He said: ‘Tell me, do you know of a certain Mr Cook, who has come to Calcutta? Is it true that he is giving lectures? Once Keshab took me on a steamer, and this Mr Cook, too, was in the party.’ ‘M’ had not heard of him. Mr Joseph Cook, the Protestant minister from the New England Church, had come from the USA to deliver lectures on his religion. He was in the party that took the steamer ride, organised by Keshab Chandra Sen just a few days before ‘M’s visit to Sri Ramakrishna, and Cook was impressed by Sri Ramakrishna’s Samadhi. Being a missionary, Joseph Cook was careful not to mention Sri Ramakrishna in his writings; but his expressions were recorded and published in the Brahmo journal. That Cook had never seen a person completely in union with God was clear from his words. Due to ignorance, wrong knowledge and egotism, people hold on to narrow ideas. They need broad ideals. Thus, Sri Ramakrishna and his message were important for all races of the world.

4. Mahendra’s Fourth Vision: You Must Work!

This fourth vision was of a person who wanted to escape troubles in a negative way. Sri Ramakrishna said, ‘Pratap’s brother came here. He stayed a few days. He had nothing to do and said he wanted to live here. I came to know that he had left his wife and children with his father-in-law. So I took him to task. Just fancy! He is the father of so many children! Will people from the neighbourhood feed them and bring them up? I scolded him very hard and asked him to look for a job. Then he was willing to leave here.’

This was another vision related in powerful words. Not only did the Incarnation pray for the ill Keshab, he also took an erring head of the family to task for neglecting his duties.

‘M’ too had come away from home, disgusted with the strife in the family. To him, the message was clear: In the ordinary sense, dear Mahendra, you have a responsibility—family, your work, etc. But, you have a higher calling. I see those signs in you. You have a job to do. The job which you will do will not only save you but millions from the boiling cauldron of the world and lead them to immortality. My time is up. I can speak only for the next three years. Now, begin your work of noting down what I say and do. They are for the good of not just people around, but for the whole world. Through this little service, your name will be immortal and you will attain immortality.

Then, after some of his doubts regarding image worship, God being with or without form, etc were cleared, ‘M’ dedicated himself to Sri Ramakrishna. And thus we have the holy work, The Gospel of Sri Ramakrishna. The words that inspired the well-known Keshab and Cook would inspire millions all over the globe.

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Freedom as Envisaged by Swami Vivekananda

L.VIJAI

Dr.L.Vijai is Assistant Professor, Department of Philosophy, Government College for Women, Thiruvanantha- puram.

Article

From time immemorial freedom has been the most sought after and treasured value. For Swami Vivekananda, freedom is both an ontological as well as moral ideal. He points out, ‘The greatest goodness is the highest freedom. Our aim should be to allow the individual to move towards this freedom.’1

Freedom from What?The analysis of freedom first raises

the question, freedom from what? Swami Vivekananda asserts that the idea of freedom is the only true idea of salvation. It is freedom from the clutches of senses, from the vagaries of the mind, from the dualities of life like pleasure and pain, good and evil, from death and from the life itself that begets death. Everything in time, space, and causation is bound and this is called nature. But the soul is beyond all time, all space, and all causation. All nature is bound by law, the law of its own action; and this law can never be broken. He who attains freedom breaks the bonds of nature, and for him nature fades away and has no more power over him. This is salvation or liberation.

Why Freedom?Why should freedom be sought? Swami

Vivekananda says that everything that we perceive around us from the lifeless particle

of matter to the human soul is struggling for freedom. All that we see in the universe has for its basis this one struggle towards freedom. It is under the impulse of this tendency that the saint prays and the robber robs. When the line of action is not proper we call it evil, and when it is otherwise we call it good. But the impulse is the same -- the struggle towards freedom. The freedom that the saint seeks leads him to the enjoyment of infinite, unspeakable bliss. When the robber steals he gets the same happiness as the saint; but it is only a speck of what the saint experiences and moreover it is followed by a mass of misery. Real freedom is happiness and perfect freedom is God. The effort to attain freedom underlies all forms of worship. Swamiji proclaims that freedom is the motive and the goal of the universe. This universal struggle for freedom attains its highest expression in man in the conscious desire to be free.

The Aftermath of FreedomWhat becomes of a man when he attains

perfection through perfect freedom? Swamiji declares that he enjoys infinite and perfect bliss having obtained the only thing worth longing for, namely God. When a man becomes free he will be more active than any other being because while others act under compulsion he acts through freedom. All the great systems of

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ethics preach unselfishness as the goal. When a man achieves this goal, through freedom, he is no more a little Mr. So-and-so. He has an infinite expansion. Swamiji declares that the goal is to detach the soul from all things, mental and physical. When this freedom is realized, the soul finds that it was alone all the time and it requires none to make it happy. Salvation means knowing this truth. We do not become anything; we are what we are.

How to Attain Freedom?In Swamiji’s philosophy, freedom is

attained by the threefold means of work, worship, and knowledge. (a) Work -- constant, unceasing effort to serve others and love others. (b) Worship -- prayer, praise and meditation. (c) Knowledge -- that which follows meditation. Swamiji declares that unselfish work, worship of God and the holy ones, concentration and meditation are the ways of breaking away from Maya’s net. But we must first have the strong desire to get free. The flash of light that dispels darkness is within us; it is the knowledge that is our true nature. All that we have to do is to blow away the clouds that cover it. Man is already free, but unaware of it. So he will have to discover it. This discovering, consciously or unconsciously, is the whole life of each one of us. The difference between the sage and the ignorant man is that one does it consciously and the other unconsciously. In Swamiji’s words, ‘We are ever free if we believe it, only have faith enough. You are the soul, free and eternal, ever free, ever blessed. Have faith enough and you will be free in a minute. Everything in time, space, and causation is bound. The soul is beyond all time, all space, all causation. That which is bound is nature, not soul. Therefore proclaim your freedom and be what you are—ever free, ever blessed’.2

To acquire freedom we have to go beyond the limitations of this world. Perfect equilibrium, or what the Bible calls the peace that passeth all understanding, cannot be had in this world, nor in heaven, nor in any place where our mind, and thoughts can go, where the senses can feel, or which the imagination can conceive. No such place can give us perfect freedom, because all such places are limited by space, time and causation. He alone, who is always awake to the idea of freedom, becomes free; he who thinks he is bound, endures life after life in the state of bondage.

Law and FreedomFreedom primarily refers to the

overcoming of base animalistic instincts in a human being. It is the conquest of lower laws through the higher ones. But even here, the conquering mind is only trying to be free; and as soon as it finds that the struggle is also through law, it seeks to conquer that too. So the ideal is freedom in every case. The trees never disobey law. An oyster never told a lie. Yet they are not greater than man. Eternal law cannot be freedom, because to say that the eternal is inside law is to limit it. There is no purpose in view with God, because if there were some purpose, He would be nothing better than a man. Just as the greatest emperors sometimes play with dolls, so God is in play with this nature; and what we call law is this. We call it law, because we can see only little bits which are orderly. In God and freedom we began, and freedom and God will be the end. These laws are in the mid strata through which we have to pass. Vedanta is the assertion of freedom always. The very idea of law will seem antithetical to the Vedantist; and eternal law is a very dreadful thing for him, because there would then be no escape. If there is to be an eternal law binding him all the time,

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where is the difference between him and a blade of grass? The ignorant man is satisfied if he can get freedom within a certain limit—if he can get rid of the bondage of hunger or of being thirsty. But the sage feels that there is a stronger bondage that has to be thrown off.

Absolute and Relative FreedomIn the philosophy of Swami Viveka-

nanda, freedom has a wide connotation. He speaks of freedom in both absolute and relative terms. Absolute freedom stands for spiritual freedom. It is inseparable from the essential nature of man. It is not a mere abstraction. It has a definite individual and social connotation. The individual and the society must move up to freedom. Human beings aspire for many higher things of life which society cannot itself provide. However society can help a person to realize these higher goals. Any society becomes truly civilized only when it encourages greater individual freedom. Belief in the absolute or spiritual freedom made Swamiji assert that individual freedom is no threat to social freedom. Individual freedom helps a person to identify himself with society and such a person would in turn encourage and pave the way for the realization of individual freedom in others. ‘Freedom’ Swamiji says, ‘is the only condition of growth, take that off, the result is degeneration’.3

Relative freedom stands for the social and political freedom of man. Breaking privileges and elimination of all propitiations is Swamiji’s view of freedom in its social character. Every privilege is a hindrance on the journey to freedom. Swamiji has enriched the Indian concept of freedom, which is essentially spiritual, by incorporating into it the ideas of western social and political liberty. In his philosophy, internal and external freedom

are fused into one thereby providing for the full growth of the individual personality. Swamiji could not accept the idea of sacrificing individual liberty for social supremacy. He said that a society cannot be called so which is formed by an aggregate of human beings who are like lumps of clay or lifeless machines. The democratic ideal of individual liberty is held in high esteem in his philosophy of Vedanta. He was also not for the individualism of the nineteenth century which was characterised by an absence of restraint. For him liberty meant the natural right to be allowed to use our body, intelligence or wealth according to our will, without harming others. This is a socialistic interpretation of liberty, where liberty is not a negative concept but a positive one, where it refers not to absence of restraints but to positive opportunities. He believed that even though laws are indispensable for social life, too many of them can only destroy liberty. He observed ‘This life is a tremendous assertion of freedom, and this obedience to law carried far enough, would make us simply matter – either in society, or in politics or in religion… Whenever in any society there are too many laws it is a sure sign that society will soon die’.4 However this is not to be construed as favoring the abolition of laws in social life, for he said that when we live in society, we have to comply with its rules and regulations. Swamiji’s approach is similar to the General Will of Rousseau who combined social life with the freedom of the individuals.

In Swamiji’s philosophy, liberty is interchangeable with equality. Liberty stands for the removal of all the shackles that hinder the manifestation of the true nature of individuals. These shackles are created by ignorance and ignorance leads to all kinds of privileges and inequalities. In the state of

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self-realization, one attains full liberty and he perceives the reality of oneness of existence.

ConclusionIndian society is in a state of transition

and metamorphosis. Living conditions have changed considerably over the years. The exponential growth of Information Technology has exposed our society to global cultures and value patterns. Reactions to this exposure have been manifold. On the one hand we find a strong line of resentment to native values rising among the youth who are carried away by the new lifestyles and values of a globalized society and who rebel against the ethnic Indian culture, lifestyle and value systems. They decry and look down upon anything Indian. On the other hand we also come across those who fervently attempt to guard themselves against all winds of change; who are suspicious of anything that attempts to bring a change in the society. Caught between these two extremes the average Indian is generally confused and is like a ship that has lost all sense of direction. In such a situation we need role models and

intellectual icons to fall back upon and to draw inspiration and seek direction to guide our lives safely. Swami Vivekananda provides that most needed light and direction to our society. In him we find the perfect synthesis of modernity and tradition, and rationalism and intuitionism. In a society where freedom is often confused with capriciousness and chaos, Swamiji gives us a true insight into the concept of freedom. He sends across a strong message that freedom is not lawlessness, and certainly not indulgence; it is mastery over the senses and mind. Sensual indulgence is nothing but slavery to the senses that makes our mind and body fickle and weak. Strength and purity are for him the watchwords. At the same time he does not take an uncritical attitude towards the Indian society. He strongly denounces evils like caste and superstitions.

The search for freedom is one of the most basic urges of a human life. This urge when properly channelized and directed leads to everlasting freedom and blessedness. Swami Vivekananda helps us to tread the real path towards freedom and pursue it to its culmination.

1. Swami Vivekananda, The Complete Works of Swami Vivekananda, Vol. VI, 1947. p.66

2. Ibid.p.66.

3. Swami Vivekananda., State Society and Socialism, Advaita Ashrama, Calcutta, 1989, p.124.

4. Swami Vivekananda, The Complete Works of Swami Vivekananda, 1963, Vol. V, p.287.

References

We are continually making this mistake; we are regarding nature as ourselves and are becoming attached to it; and as soon as this attachment comes, there is the deep impression on the soul, which binds us down and makes us work not from freedom but like slaves.


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Guna Vratas: Three merit vows or supporting restraints

The three Guna Vratas are Dig-parimana- vrata, Desavakasikavrata and Anartha-danda- vrata. These are intended to impose restraints of long duration on the activities of a householder so that the chances of his committing transgressions of other vows are reduced. They are supplementary vows, which help the individual in his observance of the Anu Vratas.

6. Dig-parimana Vrata--Geographical restraints

It is to voluntarily limit the area of activity. The householder vows not to travel beyond predetermined limits in the ten directions. This helps him to curtail his activities so that his passions, particularly greed, could be curbed.

Five transgressions of this vow(i) Not limiting the extent to which

one can move upwards; (ii) Not limiting the extent to which one can move downwards into an underground vault or into the deeper levels of the sea; (iii) Travelling in any of the eight directions beyond the fixed limits;

Code of Conduct for Householders according to Jainism

SWAMI BRAHMESHANANDA

(Continued from the previous issue. . .)

A former editor of the Vedanta Kesari, the author is a senior monk of the Ramakrishna Order, now living at the Ramakrishna Advaita Ashrama, Varanasi.

Article

(iv) Extending the already set limits of travel; (v) Forgetting the set limits and transgressing them.9

7. Desavakasika--Stricter geographical restrictions

The basic idea underlying both the Digvrata and the Desavakasikavrata is that if a person restricts his movements, it will amount to keeping the Mahavratas, the rigid vows of an ascetic, in that little area. Besides, constant awareness of these spatial limits will result in increased vigilance in the observation of Anuvratas. This vow requires an individual to determine and limit his movements to a house, a part of it, a village or a town. The period for the observance of this vow may vary from a day to a few days, a month, a few months or a year.

Five transgressions of this vow(i) Sending message to someone beyond

the fixed limit to do a required task; (ii) Sending someone beyond the limit or getting work done by a servant already stationed outside; (iii) Drawing attention of others through coughing or some other gestures; (iv) Revealing thoughts by signals or peeping

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kinds of attachments and undertakings are absent. Five transgressions of this vow

(i) Performing unwholesome, improper and undesirable bodily actions (misdirection of body); (ii) Speaking disagreeable and improper words (misdirection of speech); (iii) Thinking wicked thoughts prompted by anger, envy, hatred etc. and to keep thinking of the pros and cons of worldly matters (misdirection of mind); (iv) Lack of interest in Samayika and hence not practicing it according to laid down formalities (lack of interest or attention); (v) Forgetting about Samayika (lack of remembrance)12

10. Bhoga-upabhoga Parimana Vrata—Restraint on indulgences

This vow enjoins the householder to restrict the use of objects categorized as those for bhoga and upabhoga. Bhoga items are those that can be used only once, such as food, soft drinks, lotions, perfumes, incense,

out without making any sound; (v) Revealing one’s presence by throwing stones etc.10

8. Anartha-danda Parimana Vrata—Avoidance of purposeless activities

This vow prohibits purposeless evil activity due to idleness and negligence.

Five transgressions of this vow(i) Speaking indecent language, which

might provoke lust and infatuation in oneself or others; (ii) Making such indecent bodily gestures as might provoke laughter; (iii) Shamefully indulging in meaningless talk and gossiping; (iv)Without considering one’s need, giving articles which might be injurious to others for use; (v) Hoarding articles of sense enjoyment like garments, ornaments, scents etc. more than the requirement.11

Shiksha Vratas—Four disciplinary vows9. Samayika Vrata—Forty eight minutes of meditation and equanimity

This is a very important disciplinary vow. The practice of this vow consists in sitting quietly in a place for 48 minutes, without moving, calmly bearing cold, heat, mosquito bite, and other troubles, maintaining perfect silence and control over the activities of body, mind and speech. One should also meditate upon the transitory nature of the world, the true nature of the self and liberation and think as if one were a monk. One should chant holy texts, repent for any misdoings, resolve not to repeat them, purge the mind of like and dislike towards all beings, and with complete equanimity contemplate on the True Principles which lead to self-realization. Samayika, if practiced regularly, brings about equanimity of mind and mental concentration, and abstinence from sinful activities. During the period of practice of the Samayika, all

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etc. Upbhoga items are those that can be used repeatedly, such as houses, furniture, clothes, shoes, jewelry, vehicles etc. This vow is of two kinds: Niyama and Yama. That which is undertaken for a limited time is called Niyama, while the one which is undertaken for life, is Yama. Limitation of time could be for an hour, a day, a night, a fortnight, a month, a season or a year. Renunciation could be of food, conveyances, beds, clothes, ornaments, cohabitation, music etc.

Five transgressions of this vowThese are mainly concerned with food

and include (i) Eating green vegetables which have life; (ii) Eating non-living things which but contain living objects like ripe fruits with seeds; (iii) Consuming eatables mixed with living objects. (iv) Consuming intoxicants; (v) Consuming something not properly cooked or difficult to digest.13

In the modern context this vow also consists in renouncing the professions in which large scale violence is involved, scrupulously avoiding food, drink, clothes, ornaments, utensils, etc., whose production involves large scale violence, and limiting the quantity for one’s use, of even those things, whose production involves very little violence.

11. Paushadha Vrata—Practicing the life of a monk

The tenth vow is the same as the ninth (Samayika), but is practiced for 12 or 24 hours and accompanied by fasting. The word Posadhopavasa means fasting on the Parva or especially religious day. It could be observed at home, in a forest, temple, monastery or the prosadha shala (hall for the prosadha). One should pass the day as if he were a Sadhu, in righteous contemplation, study of scriptures, and the adoration of the Jin etc. and observe

a 12 or 24-hour long Samayika. The intention is to get trained so as to adopt that type of life whenever possible.

Five transgressions of this vow(i) Being careless in evacuation, urination

etc. and doing so at a place where there might be insects etc; (ii) Such carelessness in placing and picking up objects; (iii) Being careless in spreading of bedding; (iv) Lack of zeal in observance; (v) Forgetfulness.14

12. Atithi Samvibhag Vrata—Share and care discipline

This vow consists in service and charity. It is also known as Vaiyavruttya or (Yatha Samvibhag). Atithi Samvibhag literally means sharing with a guest. Monks, nuns, poor, destitute, and afflicted persons who might arrive unannounced and are really worthy are included in this. Five transgressions of this vow

(i) Placing food on a sentient thing (like the green leaf or mixing food with sentient things); (ii) Covering food with a sentient thing; (iii) Saying that the object does not belong to the host, ie. making an excuse for not giving; (iv) Lack of respect and veneration for the monk; (v) Not giving at the proper time.15

Sallekhana Vrata—Death in a state of equanimity

Apart from these twelve vows a Jain householder is also expected to die a glorious death in a state of equanimity. It is called Sallekhana. It is a well-ordered voluntarily chosen death which is not inspired by any passion and in which the person out of his own will, gradually gives up food in such a manner as would not disrupt one’s inner peace and dispassionate mindfulness. It is recommended only when the body is completely disabled

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by extreme old age or by incurable diseases and the person becomes conscious of the impending unavoidable death and of the necessity of concentrating on the pure qualities of the soul. For such an aspirant of holy death, there is no dissatisfaction, no sorrow, no fear, no dejection, no sinfulness; the mind is calm and composed; the heart is filled with the feeling of universal love and compassion.

He slowly gives up, first solid food, then liquid, then water and, in the end observes total fast with full resolve, fixing the mind on the holy Navakar Mantra. Thus, he peacefully and blissfully abandons the body.

Five transgressions of this vow(i) Desire to prolong life for fame of

having endured a long Sallekhana; (ii) Desire to die soon if it is painful; (iii) Having attachment for friends, sons etc.; (iv) Keeping up the memory of the pleasures enjoyed; (v) Desire for sensory pleasures in the next life.16

Avashyaka—Six Essential duties Along with these vows, every Jain

householder is ordinarily required to perform the following six daily duties:

1. Deva puja: Worship of the Arhats, the adorables.

2. Guru Bhakti: Devotion to the guru or the preceptor.

3. Swadyaya: Study of the scriptures.4. Samyama: Control of mind and senses.5. Tapas: austerities such as meditation,

fasting etc.6. Dana: Giving food, medicine, etc. to

the needy.17

In the Swetambara texts, these six essentials are given differently and are similar to those of monks.

ConclusionJainism is one of the oldest religions

of the world. These rules have grown and developed over the centuries being influenced by the changing times and situations. An interesting and unusual feature is the des- criptions of the possible transgressions of the vows. These prove as guides to a sincere householder and at the same time point to the subtle deceptions of the mind.

How relevant are these rules in modern times? Although times have changed, human mind remains the same. There are more temptations now than before but probably of a different nature. A conscientious spiritual aspirant will find enough hints in these rules to guide him to lead a sane and noble life. (Concluded)

9. Pt. Sukhalal Sanghvi commentary by, of Tatvarthasutra of Umaswati, pub. Parswanath Vidyashrama Shodha Sansthana, Varanasi, [Hindi], 1993; 25

10. Ibid, 7.26 11. Ibid. 7.27

Acknowledgements: 1. Dr. S.P. Pande, Director, Parswanath Jain Shodh Sansthan, Varanasi. 2. Wikipedia, the free encyclopedia. Jainism portal.

12. Ibid, 7.28 13. Ibid, 7. 29 14. Ibid, 7.30 15. Ibid, 7.31 16. Ibid, 7.32 17. Jain, Prof. Sagarmal, op.cit. p. 53-54.

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References


Mind-Body/ Brain RelationWestern thought for long held the

human brain and mind as two completely different substances that interact with each other. This idea is known as Cartesian Dualism, named after its propagator Rene Descartes, a 17th century French philosopher. The concept regards mind as a non-physical, non-spatial substance and brain as physical matter. Today, modern science declares that mind and brain are intimately connected both anatomically and functionally. The two are indissolubly linked and thoughts, feelings, and all other manifestations of the mind seem to be products of the activities of neurons in the brain. The genetic code was cracked in the mid-20th century. And as Dr. Eric Kandel, Nobel laureate in Physiology says, ‘Understanding the human mind in biological terms has emerged as the central challenge of science in the twenty-first century.’ The neural code is likely to be decoded sometime in this 21st century. Neuroscience is at present less accomplished than genetic biosciences.

According to Neuroscientists, the mind is not located in the brain; it envelops the body and our physical surroundings. It is not a single organ but a system of organs. The brain is most plausibly conceived of as an organ that mediates interaction between man and his environment. So human beings are much more than their brains; there is more to a person than the set of neural processes in the

In Search of Mind through Sciences GOPAL C BHAR

brain and body. Without its operator, brain is just like a piece of matter. This operator that gives life to the brain is identified as consciousness by neuroscientists. But no part of the brain is identified as the location of consciousness because all the various parts of the brain work together to produce our conscious experiences. Apart from all these, there are reasons to believe that some aspect of the mind is active during deep sleep, when the brain is apparently cut off from the body. So the brain alone cannot account for all the features of the mind. We are embodied minds in two senses: i) our mental states are generated and sustained by the brain and its interaction with external and internal features of our bodies; ii) the content and quality of our mental states is shaped by how we act within this environment. The brain is the most important factor in shaping individuality, identity, and agency. This brain is not an isolated, self-sustaining organ but an enabling or relational organ that shapes and is shaped by this interaction. The organs of the body do their jobs because each is built with a particular structure tailored to the task. For example, the heart circulates the blood because it is built like a pump; the lungs oxygenate the blood because they are built like gas exchangers. The lungs cannot pump blood and the heart cannot oxygenate it. This specialization goes all the way down. The mind is not based solely on brain structure and function, but on

Prof. Bhar is a faculty member at Ramakrishna Mission Vivekananda University, Belur Math, West Bengal.

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the continuous interaction of the brain with the body and the external world; it actually emerges from a higher level of brain function in order to promote the adaptability, survival and motivation of the organism. Neurons cannot fully represent the environment to the organism because they lack the property of intentionality, or directedness toward states of affairs with the external world. Mental states such as beliefs and emotions are intentional and their content includes these states of affairs. Although the brain generates and sustains mental states, it is not an agent that can have interests and plan and execute intentions. It is not the brain but the person constituted by the brain, body, and mind that acts and interacts with others in the world.

Mind as Neural ComputerAnother way of looking at the mind is as

a neural analogue computer, fitted by natural selection with combinatorial algorithms for causal and probabilistic reasoning about plants, animals, objects, and people. It is driven by goal states such as food, sex, safety, parenthood, friendship, status, and knowledge that served biological fitness in ancient environments. The human brain is a volumetric entity whereas a computer, as electronic circuitry on the surface of silica chip, is an areal entity. This explains the vast processing power and exceptional capabilities of the human brain. The brain does come equipped with its basic structure; but this structure is constantly being changed through our experience in the world. This is not like changing a program on a computer, where the ‘hardware’ remains the same but the ‘software’ changes. In the brain there is no distinction between ‘hardware’ and ‘software.’ Every change is a change of hardware. Every time we learn something new, every time we see a

new scene, hear a new sentence or tune, touch a new fabric, taste a new dessert, smell a new flower, the connections between the neurons in our brain undergo some changes, and this constitutes a change in what we know — a change in our mind.

The brain is a precision instrument that allows a creature to use information to solve the problems presented by its lifestyle. The brain’s special status comes from a special thing it does that enables us to see, think, feel, choose, and act. That special thing is information processing, While computers are serial and do one thing at a time, brains are parallel and they do millions of things at once. Computers are fast, but brains are slow. Computers have a limited number of connections, but brains have trillions of connections. Computers are assembled according to a blueprint but brains must assemble themselves. Our organs of computation are a product of natural selection. The biologist Richard Dawkins called natural selection as the Blind Watchmaker; but in the case of the mind, we can call it the Blind Programmer. Without the computational theory, it is impossible to make sense of the evolution of the mind. Most intellectuals think that the human mind must somehow have escaped the evolutionary process. They think that human behaviour is too subtle and flexible to be a product of evolution. The distributed neural networks incorporate specialized modules including Hierarchical Organizat ion, Serial and Parallel Pathways, Concurrent Processing, Feedback and Feed-forward Interactions, and Binding Mechanisms. But when unanimated it cannot think,

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feel, create or change behaviour; it is then just like a computer without power. We are consciously aware of only a portion of what is in our brain-mind. At any given time we are unconscious of the vast majority of our mental activity and its contents--even though they influence our perceptions, thoughts, feelings, motivations, and behaviours.

Conscious and Subconscious MindThe mind is distributed among the three

entities viz. brain, body, and environment as the organism engages and continues to construct meaning from its surroundings. Cognitive scientists studying information flow through the brain tell us that only a small fraction of what the mind takes in, perhaps less than 1 % ever reaches conscious awareness. The conscious mind is the reasoning mind which chooses and makes all decisions. On the other hand, the functioning of our organs and other vital functions like digestion, blood circulation, and breathing are carried on by our subconscious mind through processes independent of our conscious control. The subconscious mind is apparently impersonal, non-selective, and accepts as true whatever our conscious mind believes to be true. It is just like a bed of soil that accepts any kind of seed-- good or bad. The conscious mind may be looked upon as the objective mind whose function is to reason, select thoughts and ideas. The subconscious mind is often referred to as the subjective mind and it is aware of its environment via the conscious mind through the impressions made in the brain cells like an image. Subconscious mind is thought to be of infinite intelligence beyond time and space, and it brings us new thoughts, ideas, and discoveries. It perceives by intuition. It is the seat of our emotions and the storehouse of memory. This subjective

mind performs its highest function when our objective mind is suspended temporarily like in a drowsy state. Access to the subconscious mind, therefore comes from calming the surface, the conscious mind and this happens while going to sleep and also while being awake. The subconscious mind is always awake whether one is asleep, unconscious, under drug or alcohol effect or even in coma. It controls all the vital processes and functions of our body and knows the answers to all our problems. If properly trained, it can manifest the powers of clairvoyance and clairaudience. Albert Einstein rightly says that ‘The intuitive mind is a sacred gift and the rational mind is a faithful servant. We have created a society that honours the servant and has forgotten the gift.’ The quality of our life depends upon the quality of our thoughts and ideas. The habitual thinking of our conscious mind establishes deep grooves in our subconscious mind. If our habitual thoughts are harmonious, peaceful and constructive our subconscious mind will respond by creating harmony, peace and constructive conditions. All we have to do is to let the life-principle flow through us rhythmically and harmoniously. This is just like water flow which takes the shape of the pipe it flows through; the life principle in us flows through us according to the nature of our thoughts.

Two Hemispheres of the Brain and their Thinking

In 1981 Roger Wolcott Sperry won the Nobel Prize for his work on split-brain research. His work showed that the human brain uses two fundamentally different modes of thinking. The first is verbal, analytic and sequential thinking which is mainly located in the left hemisphere of the brain. The left brain reduces its thoughts to numbers, letters and

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words. The second mode of thinking is visual, perceptual, and simultaneous thinking which is mainly located in the right hemisphere. The right brain thinks in patterns or pictures composed of ‘whole things’. These two hemispheres of the brain handle incoming information in fundamentally different ways and they work together in a vast array of combination. Our education system, as well as science in general, tends to emphasize the left hemisphere’s verbal form of thinking. But as psychologists point out, when the mind is not wrapped in its linguistic mold, it upgrades its percept repertoire from within, and it can reflect and decide upon what is outside its reach. It is interesting to note that after visiting India in 1937, Carl Jung observed that the Indians didn’t seem to think their thoughts like the people in the West. Instead, they appeared to ‘perceive their thoughts’ as though thoughts were readymade outside the brain and simply viewed like any sensory act.

Mind-Brain according to Quantum PhysicsDavid Bohm, a prominent theoretical

physicist of 20th century, proposed that matter manifests through the interweaving of different energy vibrations. The vibratory energy out of which this interweaving manifests is called the implicate order, and that which manifests out of this implicate energy is called the explicate order. Explicate order means that which is made explicit—the physical universe. Anything manifested in the explicate order is enfolded in the implicate order. By ‘enfolded’ Bohm meant that anything in the physical universe exists within the energy of the implicate order in a potential state, as a tendency toward expression. The difficult part of Bohm’s theory and its direct correspondence with Eastern thought, is that the implicate order is consciousness, and

everything that comes out of it is conscious energy. So Consciousness is not an emergent of the brain. The brain is but the merest ripple on the surface of consciousness, or the implicate order. This brain is also the physical instrument for the functioning of the mind. In other words, mind has no physical reality except as the brain.

Mind-Brain according to NeuroscienceIn the human body, each organ is

particularly structured to perform a specialized task. But in the case of brain, it is found that discrete sections of the brain carry out distinct tasks like sensory, motor and emotional functions. In other words, the brain is an ensemble of modules. The human nervous system originating in the brain is essentially a massive mass of extensively interconnected neurons along which information flows in the form of electrical impulses controlling the different functions of the body. Neurotransmitters or chemicals like serotonin, dopamine, and adrenaline modify many functions of the brain, mind and body. These bioelectrical and biochemical activities involving interactions and exchanges among billions of neurons give shape to the mind. In other words, mental activity is basically brain activity. It is the result of interactions among the billions of neurons in the brain. So, like the brain the mind too is an ensemble of different modules or psychological faculties.

Synapses and NeurotransmittersAlmost all learning in the brain occurs

through the strengthening or weakening of the existing links between the neurons. Each time a neuron provides part of the input needed for another neuron to fire, the synapse between the two is strengthened just a little bit. As a result, the second neuron is just that

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little bit more likely to fire the next time it receives an input from the first one, and also the synapse between the two is strengthened a little more. Repetition of this process over and again results in very strong links between particular neurons. Synapses or links between neurons weaken when they are not connected regularly. The synapses between the neurons store all our memories, plans for action, knowledge of the world, and all our hopes and fears. Changes in these synapses constitute all our learning, whether from formal schooling or from our life experiences. Every aspect of mental activity, including perception, integration, and performance, is thought to be determined solely by the action of the classical neurotransmitter molecules such as serotonin, norepinephrine, dopamine, GABA, and acetylcholine in the busy space between neurons known as the synapse. The neurotransmitters ferry information across these neuronal junctures as bursts of electrochemical discharge. The whole of biological psychiatry has been rooted in an understanding and a biochemical manipulation of neurotransmitters in the synapse. The balance of chemicals in our individual brains may predispose us to react to life’s ups and downs with a characteristic tranquillity or agitation. Disturbances of that chemical balance can trigger mood disorders and mental illness.

Our attitudes and emotions, once regarded as purely a function of the mind, affect the health of the body and vice versa. Moods, emotions, and cognitions are projected to be determined solely by the amount of certain neurotransmitters present in the synapse and their actions within that space. This whole system serves as the physical basis for the phenomena called mind. Our states of mind depend, at the most fundamental

level, on this strength of neurotransmitter connections, which hinge on the nature of the frenzied molecular traffic in that tiny synaptic space. The development of objective physiological probes such as positron emission tomography (PET) and functional magnetic resonance imaging (fMRI) have enabled us to view the activity in the thinking human brain including the different states the mind undergoes like sleep, psychic disorder, and meditation. Modern brain-imaging techniques reveal regions of the brain that are active under different circumstances. The hardware connections between the mind-brain, through nervous, endocrine, gastrointestinal, cardiovascular, reproductive, and immune systems can inform but cannot accurately reflect an emerging understanding of the human organism, even though deep brain stimulation i.e. by modulation of neural circuitry of patient undergoing psychiatric disorders has validated the neural bases of mind and behaviour. We know that when people’s brains are damaged their ability to think is blunted. Assuming each neuron as the unit of consciousness in the brain, the tentative seat of mind is apparently at the synapse. This could mean a change in the synaptic chemistry could be the cause of a change in the mind. As for example, the biochemical serotonin leads to a depressed state, the cannabioids lead to an intense feeling of well-being, excitement and hunger, and the opioids lead to a painless state. We all know that when people take narcotic drugs, or drink too much alcohol, these bodily activities affect the brain, which in turn affects the thoughts they have. Damage to discrete areas within the brain can produce a variety of disorders in the mind. Scientists are finding more and more detailed correlations between psychological disorders and specific chemicals in the brain.

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The EEG picture of the brain identifies brain wave activity through rhythm and pattern of Beta, Alpha, Theta, and Delta frequencies at varying levels over the course of a day as our brain modulates them to match our activities. The beta waves ranging between 13-40 Hz state is associated with peak concentration, heightened alertness, hand eye coordination and visual acuity. Alpha waves ranging between 7-12 Hz is an indication of deep relaxation. Theta waves 4-7 Hz rests directly on the threshold of our subconscious and is most commonly associated with the deepest levels of meditation. Delta waves 0-4 Hz is the slowest of all four brain wave frequencies most commonly associated with deep sleep. Certain frequencies in the Delta range also trigger the release of Human Growth Hormone which is beneficial for healing and regeneration. Delta is the brain wave signal of the subconscious, the seat from which intuition arises.

NeuroethicsThe relation of self to brain is more

direct than that of self to genome. Neural interventions are generally more easily accomplished than genetic interventions like alleviation from genetic diseases, enhancing crop-yield through genetically modified seeds. So there is a possibility of breaching the privacy of the human mind, and judging people not just by their actions, but by their thoughts. Neuroethics is an emerging field of ethical study that examines ‘what is right and wrong, good and bad about the treatment of, perfection of, or unwelcome invasions of and worrisome manipulation of the human brain.’ Morality is made up of complex cognitive processes, deployed across many domains in the brain. But how to take advantage of technologies for manipulation of brains for

achieving certain results like a happy mood or a focused mind is the question. Is it ethical to use cognitive enhancing drugs to perform better in school, workplace or in sports? Is it ethical to take medication to erase traumatic memories, or to improve the sense of ethics and responsibility?

Many human neuroimaging studies have provided strong evidence for a close link between the mind and the brain. So it should, at least in principle, be possible to decode what an individual is thinking from his/her brain activity. Human functional magnetic resonance imaging (fMRI) is a key neural machinery for ethical enquiry, though others like positron emission tomography (PET) as well as the electroencephalography-derived methods of event-related potentials (ERPs) and magneto-encephalography (MEG) may also be used. When activity in a certain part of the brain increases, blood rushes in, causing the MR signal to increase. The patterns of mental activity are measured by blood traffic to movement and imagery centers in the brain. Brain imaging is at best a rough measure of personality, but this is not to say it is uninformative even in its current state of development. Conventional studies leave many important questions unanswered. How accurately and efficiently can a mental state be inferred? Is the person’s compliance required? Is it possible to decode concealed thoughts or even unconscious mental states?

Most brain states and mental states are linked not by a one–one relation but many–many relations. Multiple interacting regions of the brain can mediate a particular mental state. Because neuro-imaging at the present state of development does not provide direct evidence of what actually occurs in the brain, since the brain states cannot completely

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Mind According to VedantaThe mind in its functional aspect has four faculties, viz. manas, buddhi, ahamkara and

citta. Manas is that modification of the internal instrument (antahkarana) which considers the pros and cons of a subject. Buddhi is that modification of the internal instrument which determines. Citta is that modification of the inner instrument which remembers. Ahamkara is that modification of the inner instrument which is characterized by self-consciousness. In every external perception these four functions of the mind are involved. These four functions follow one another so rapidly that they seem instantaneous.

The mind manifests itself in five conditions: ‘scattering, darkening, gathering, one-pointed and concentrated.’ As Swami Vivekananda explains:

The scattering form is activity. Its tendency is to manifest in the form of pleasure or of pain. The darkening form is dullness which tends to injury. . . The commentator says, the third

form is natural to devas and angels, and the first and second to the demons. The gathering form is when it struggles to centre itself. The

one-pointed form is when it tries to concentrate, and the concentrated

form is what brings us to samadhi.


account for the content and quality of mental states, neuroimaging will always come up short in describing and explaining the mind. Several problems remain to be solved which includes decoding dynamic mental states, decoding unconscious or covert mental states, and decoding the contents of consciousness.

Swami Bhajanananda. ‘Knowledge and Consciousness: An Integral Approach’ in RMIC Conference ‘Understanding Consciousness: Recent Advances,’ 2009

R.J. Davidson, ‘Hemispheric asymmetry and emotion’ In K. Scherer and P. Ekman

(eds), Approaches to Emotion, NJ Hillsdale, 1984, 39-57.

R J. Davidson, ‘Anterior cerebral asymmetry and the nature of emotion’. Brain and Cognition

Further the sensitivity of human neuroimaging needs to be dramatically increased by taking into account the full spatial pattern of brain activity, measured simultaneously at many locations. So it is safe at present to conjecture that no one will be able to read one’s mind entirely by reading one’s brain.

1992.20: 125-51. Mario Bunge, Matter and Mind: A Philosophical

Inquiry Springer, 2010. Mark D. Forman, A Guide to Integral

Psychotherapy: Complexity, Integration, and Spirituality in Practice, SUNY Press 2010. Werner Heisenberg: http://blog.hasslberger.

com/2007/04/science_and_spirituality_heise.html.

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Bibliography


Ganesha: The Foremost GodOne day while living at Dakshineswar, the Master made mention of

his lifelong filial attitude towards all women and told us a story from the Puranas. The story describes how firmly the knowledge of filial relation with all women without any exception was established in the heart of Ganesha, the chief of the illumined ones. Before we were told that story, we did not have much of devotion to, and reverence for, this pot-bellied, elephant-faced god with the exudation flowing from his temples. But, since we heard the story from the Master’s holy mouth, we have the conviction that Ganesha was truly fit to be worshipped before all the gods, as indeed he is worshipped. The story is this:

One day, in his tender age, Ganesha, while playing, saw a cat which he, in his boyish playfulness beat, wounded and tortured in various ways. The cat escaped somehow with life and limb.

When Ganesha became quiet and came to his mother, he saw to his surprise marks of injury on various parts of the holy person of the Devi. Very much pained to see that condition of his mother, the boy asked her the reason of it. The Devi answered in a melancholy mood, ‘You yourself are the cause of this sad condition of mine!’ More pained than surprised at it, the devoted Ganesha said with tears in his eyes, ‘How strange! Mother, when did I beat you? And I don’t remember that this child of yours, ignorant as he is, has done any wicked action for which you have to suffer such insults at the hands of anyone.’

Parvati Devi, whose gross external form the universe is, said, ‘Try to remember if you have beaten any living creature today.’ ‘Yes,’ said Ganesha. ‘I did so; I beat a cat a short time ago.’ Ganesha thought that the person, to whom the cat belonged, beat his mother that way. Ganesha’s mother took the repentant boy to her bosom and consoled him, saying, ‘It is not so, my child; nobody beat this body of mine; but it is I who have assumed the form of the cat; that is why you see the marks of your beating on my person. You have done so without knowing it; so, don’t be sorry for it; but remember henceforward that all the Jivas of the world having female forms are parts of me and those having male forms are parts of your father. There are no persons or things in the world other than Siva and Sakti.’ Ganesha had faith in those words and enshrined them in his heart. When he reached the marriageable age, he did not consent to marry lest he should have to marry his mother. Ganesha thus remained a Brahmacharin all his life and became foremost among the illumined ones; in as much as he always had the conviction in his heart that the universe was of

the nature of Siva and Sakti, Brahman and its Power.(Sri Ramakrishna: the Great Master, p.227-228)

5 Sep. Ganesha Chaturthi 5 Sep. Teachers’ Day24 Sep. Swami Abhedananda Jayanti30 Sep. Swami Akhandananda Jayanti

Celebrating our Heritage

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TeachingsCertainly, He will come to you. Only one thing is needed: your yearning, your earnest

longing… Not that you have to repeat His name so many hundreds of times, or that you have to do so much penance. But you have to cry aloud earnestly and piteously.

—Swami Akhandananda

Swami Akhandananda: Initiator of Serving God in ManKnown as Gangadhar Ghatak in his premonastic life, Swami Akhandananda(1864-1937) came to Sri

Ramakrishna in 1883 and later became one of his 16 direct disciples. Inspired by Sri Ramakrishna’s saying that ‘one can have no idea of the Infinite unless one has seen the Himalayas or the ocean,’ Akhandanandaji travelled penniless and alone in the Himalayas and Tibet for over three and half years. He also travelled across the desert plains in Gujarat and Rajputana where he served the poor and the destitute.

In 1897 while seeing the notable places in Bengal he came to Murshidabad which was reeling from a severe famine. Hundreds of people were dying of starvation. One early morning, in one of the villages near Mahula, when he was about to leave for the district town, he heard distinctly three times someone say in his ears: ‘Where will you go? You have much to do here. … You are to stay here.’ He decided to stay back and feed and serve thousands of suffering villagers.

Swami Vivekananda sent him 150 rupees and on 15 May 1897 Akhandananda started the first public relief work of Ramakrishna Mission. Soon he was feeding hundreds of people. Swami Ramakrishnananda regularly published in

Brahmavadin (the earlier name of The Vedanta Kesari) news of the relief work and devotees from Madras contributed substantial monetary help. Whenever

Akhandananda saw a dirty, ill-fed boy in the street he would take him to the Ashrama and with great affection massage the boy with oil

and bathe him with warm water and soap. All the while he would chant with deep feeling the Purusasukta as is done when bathing the Deity Narayana ‘That God with thousands of heads, eyes, and feet, who covers the whole universe…’ A permanent ashram was eventually setup with an orphanage. In a letter written to Swami Ramakrishnananda which was published in The Brahmavadin in

June 1898, he wrote ‘I mean to educate my orphans in such a way as will enable them to know all works from ploughing and filling the trees

to the mysteries of the Vedanta. I mean to make them as much self-helping as possible.’Swami Akhandananda was later the President of the Ramakrishna Order from

1934 until his mahasamadhi. The Ramakrishna Mission Ashrama Sargachi, established by him, is today rendering yeomen service in four thrust areas – medical, education, vocational

training, value education and rural development.

Swami Akhandananda with his boys at Sargachhi


Education becomes an issue of prime importance in colonial and post-colonial situations. While the colonizer through his education programmes tries to replace native culture by his own, the colonized, especially when engaged in a struggle for freedom, incorporates in his notion of education his own traditional values as well as certain features from the colonizer’s programmes. In this sense the colonized people’s conception of education is likely to be more complex. In a country like India where the ascetic spirit played a key role in the process of decolonization, education assumed an even greater intensity. Men such as Swami Vivekananda, Rabindranath Tagore and Mahatma Gandhi who hated colonialism without hating the colonizer envisaged humanizing projects for both the colonized and the colonizer. They knew well that colonization dehumanizes both the oppressor and the oppressed. One such noble spirit in the line of Vivekananda and Gandhi who expressed concerns about education in the broader framework of humanity was Swami Abhedananda.

Abhedananda was, like Vivekananda, a direct disciple of Sri Ramakrishna. During his second trip to the West, Vivekananda, in order to spread his Master’s message sought this gurubhai’s assistance. Abhedananda’s response resulted in his stay in the U. S. for twenty-five years. He it was who ensured the full harvest of the seed that Vivekananda sowed in that land.

Swami Abhedananda and EducationR RAMACHANDRA

There are interesting features of Abheda- nanda’s personality. Though a school dropout,

Dr. R. Ramachandra is a retired Professor of English, University of Mysore.

he made an extensive and independent study of philosophy and related subjects. His scholastic compulsions earned him the name ‘Tapasvi’ from Vivekananda and other brother-disciples. Sri Ramakrishna would declare proudly that Kali - Abhedananda - was one of the most intelligent of his disciples. Abhedananda donned the ochre when he was barely twenty, and after Sri Ramakrishna’s Samadhi, wandered barefoot as ‘parivrajaka’. Such a man who remained at the fringes of society was abruptly called by Vivekananda for the work the latter had initiated in the

Swami Abhedananda

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If you desire to have firm and unshakable faith and devotion to the Lord, you should also take to Tapasya, hard austerities. Tapasya does not mean aimless wandering hither and thither, it really means regular steadfast Japa, meditation, and self-control.

—Swami Abhedananda


West. The very first task that Vivekananda assigned to him was that of addressing a learned gathering in London. Unacquainted with western culture and ways of life, and with little time to formally prepare for his first lecture in English before an English audience—Abhedananda did his leader’s bidding. Soon after the event a reassured Vivekananda said: ‘Even if I perish on this plane, my message will be sounded through these dear lips and the world will hear it’. Ample indication indeed of the quality of thought and speech of a man who, in the course of his wanderings, had avoided the paths human feet had trodden! During his stay in America he was frequently invited to lecture on Philosophy, Political Science, Sociology and English at Harvard and Brooklyn Universities. Incidentally, he was rated among the three or four most influential orators in America at that time. The prestigious Harvard University offered him the Chairmanship of the English Department and Brooklyn University would confer on him an honorary Doctorate, both of which he declined on grounds that he was a sannyasi.

Abhedananda had addressed inter- national conferences on Education in America and India. A brief summing up of his views on Education is attempted here.

In Abhedananda’s perception ‘the governing principle’ of Western civilization is ‘the doctrine of right’ which allows scope for thought and speech on majority rights, minority rights, women’s rights and so on. ‘Right’ implies, among other things

individuality. In the Eastern set of values the emphasis is on kartavya—a broader term than ‘duty’—that makes one conscious of what one owes to oneself, to society, to one’s country and to the whole world. Commitment to ‘right’ makes one think of what others owe to oneself; subscription to the idea of kartavya makes one consider what one owes to others. In a multi-cultural context (—the world has always been multi-cultural, but at this point in history it is so in the sense nothing can happen in a culture without global culture being affected—) it is imperative to achieve a balance between ‘rights’ and kartavya. In the ‘fast-moving’, ‘dynamic’ western civilization exaltation of rights may result in conflicts, while fidelity to kartavya in the ‘slow-moving’ Eastern societies may invite self-ruin. Implied in this strain of thought is the relevance and need for educational schemes on global scale. The notion is one of education of a whole humanity. Education in any region of the world will have to relate to education for all humanity. According to Abhedananda, ‘the individual can full-fill himself only in and through society even as this society can fulfill its collective life only in and through the fullfillment of the individual ends of the numerous humans composing it’. The responsibility is to create space for the manifestation of the ‘infinite potentiality’ of each human being in accordance with ‘the natural inclination of the individual soul’. Such an observation is very much in tune with Gandhi’s conception of Nayee Taleem or New Education.

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True ReligionDR. S. RADHAKRISHNAN

This is an edited transcript of a talk delivered by Dr. S.Radhakrishnan, as the President of India, when he laid the foundation stone of a private Ramakrishna Ashram in Gwalior on 11 Dec 1964. Reprinted from ‘Divya’ - Souvenir of Ramakrishna Vidya Mandir (CBSE) Gwalior. Article sourced through Dr. Sanjay Palsule, IIT Roorkee.

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Article


Dr. S. Radhakrishnan

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The only true teacher is he who can immediately come down to the level of the student, and transfer his soul to the student’s soul and see through the student’s eyes and hear through his ears and understand through his mind. Such a teacher can really teach and none else.

—The Complete Works of Swami Vivekananda 4,183


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(L-R) Swami Divyananda, Srimat Swami Prabhananda, Srimat Swami Suhitananda


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Ramakrishna Mission Vidyamandira: 75 Glorious Years

Special Reports

A vision, born of the irresistible character-force of a mighty spiritual genius, ceases to belong to the realm of speculation – instead it becomes a living force working itself out imperceptibly to find its fulfilment sooner or later. What is today the Ramakrishna Mission Vidyamandira, does indeed trace its origin to such a vision of Swami Vivekananda. True to the Prophet’s vision as early as 1898 of a temple of learning combining the elements of the ancient ‘Gurukula’ tradition of India and the scientific temper of the West, Ramakrishna Mission Vidyamandira came into being on 4 July 1941.

For history to be made, there must be long gruelling years of toil. From an Intermediate Arts college in 1941 to a three-year degree college in 1960 through to becoming ‘a College with Potential for Excellence’ as also being conferred with the autonomy status by UGC in 2010, Vidyamandira’s onward march through the passage of years is a fascinating study of an educational Institute’s bold strides, despite various odds, into the arena of higher education. Also, during the academic session 2006-2007, post-graduate teaching was introduced, and in the year 2013 the college established ‘Swami Vivekananda Research Centre’ to run PhD programmes. Currently, with as many as 13 Undergraduate Honours Courses, 5 Post-graduate courses, researches in various disciplines and a plethora of Certificate and Add-on courses running apace, Vidyamandira can well be likened to a mini-University. It has, all through these years, created its quiet yet unmistakable impact on the society by sending out academically skilled individuals with high character efficiency. Vidyamandira also has this unique distinction that some of its students have responded to Swami Vivekananda’s call of ‘Atmano mokshartham jagat hitaya cha,’ or ‘For one’s own salvation and for the welfare of the world.’ Down the years over 40 ex-students have joined the Ramakrishna Order and embraced the monastic life.

This year, on 4 July 2016, Vidyamandira stepped into its seventy fifth year. To mark this important milestone in its journey, Vidyamandira embarked on a yearlong Platinum Jubilee celebration with the inaugural function held on 4th and 5th of July 2016.


On 4 July, Most Revered Swami Prabhanandaji Maharaj, Vice-President of Ramakrishna Math and Ramakrishna Mission, inaugurated the first phase of the Platinum Jubilee celebration. Revered Swami Suhitanandaji Maharaj, General Secretary of Ramakrishna Math and Ramakrishna Mission, also graced the occasion and delivered ‘Swami Vimuktananda Memorial Lecture’. In their speeches, both Vice-President Maharaj and General Secretary Maharaj dwelt on how well Vidyamandira had lived up to the ideal of education as envisaged by Swamiji. They also drew attention to the areas of excellence yet to be explored.

Representatives from some of the units of Vidyamandira, in their short speeches, captured the spirit of Vidyamandira which is like a close-knit family. The close kinship that the alumnus enjoys with Vidyamandira was witnessed when ‘Roll No 1 of the 1st batch of the college’ was specially felicitated by Roll No. 1 of the 75th year’s batch!

The session of 5 July was aptly named ‘Revisiting the past’. On the dais were present three former Principals and three former Vice-Principals of Vidyamandira. Listening enraptured to the nostalgic reminiscences of these beloved monks of Vidyamandira family, the audience was transported to the past decades of Vidyamandira. The reminiscences shared by some ex-teachers and ex-non-teaching staff were also an added attraction in the session.

The two-day inaugural programme was attended by current and former monks, students and employees of Vidyamandira as well as some devotees. The programme turned out to be a joyous and fulfilling occasion for all concerned.

Ramakrishna Math, Chandipur: Centenary Celebrations

The Chandipur Math is celebrating its centenary. In the first phase of the yearlong celebrations, the Math conducted a teachers’ seminar attended by 160 teachers, a doctors’ seminar attended by 155 doctors, a youth convention with 190 participants, a blood donation camp and various cultural programmes.

Some of the regular service activities in the Math include allopathic and homeopathic medical treatments, free coaching class for poor students, computer and yoga training, scholarships for deserving students and rendering relief in times of distress.

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News and Notes from Ramakrishna Math and Ramakrishna Mission

The Order On The March

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Celebration of the 150th Birth Anniversary of Sister Nivedita

Baranagar Math held a students’ convention on 26 June in which about 130 students participated.Kankurgachhi Math conducted a devotees’ convention on 24 July which was attended by 800

devotees.Swamiji’s Ancestral House held two lectures on 27 June and 9 July which were attended altogether

by 500 people.

News of Branch Centres (in India)

Sri Tathagata Roy, Governor of Tripura, visited Agartala centre on 9 June.The renovated emergency department at Itanagar hospital was inaugurated on 28 June.Saradapitha celebrated its platinum jubilee from 1 to 3 July. Swami Smarananandaji presided over the

inaugural session. Swami Gautamanandaji and several other monks addressed the different sessions which were attended by a good number of monks and devotees. A devotees’ convention, cultural programmes and a documentary show formed part of the three-day programme.

The eleventh foundation day celebration and the annual convocation of Vivekananda University were held at Narendrapur centre on 2 July. Dr Jitendra Singh, Union Minister of State, Ministry of Development of North Eastern Region, delivered the convocation address. In all, 89 students received their degrees.

Agartala centre organized a blood donation camp on 3 July which was inaugurated by Sri Manik Sarkar, Chief Minister of Tripura. A total of 37 persons donated blood in the camp.

On the sacred occasion of Ratha Yatra, Puri Math conducted a medical camp from 6 to 14 July in which 1256 patients were treated. The Ashrama also served sharbat to 15,000 pilgrims.

Puri Mission Ashrama served lemonade to about 15,000 pilgrims and distributed 13,000 pouches of drinking water among them during the Ratha Yatra festival. In the medical camp organized on this occasion 296 patients were treated.

By the joint efforts of Almora centre and several other institutions, a sapling of the historic peepal tree, under which Swamiji had meditated in 1890 and had a profound realization on the relation between microcosm and macrocosm, was planted at the very place of the old tree in Kakrighat, near Almora, on 15 July. The sapling had been cloned from the original tree when it was still alive a few years ago.

Purulia Vidyapith was awarded Ramawatar Gupta Pratibha Puraskar 2016 by Sanmarg Foundation, Kolkata, for achieving the best results in Hindi in class-10 examination conducted by WBBSE. Sri Keshari Nath Tripathi, Governor of West Bengal, handed over the award consisting of a certificate and trophy in a function held at Kolkata on 25 June.


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26 students of Ekalavya Model Residential School, Jhargram, based on their good performance in Jagadis Bose National Science Talent Search (JBNSTS) examination, have been selected to participate in a workshop to be held at JBNSTS, Kolkata, from 30 August to 3 September. The process of taking over the school and starting a branch of the Mission on the school campus is underway.

Swachchha Bharat Abhiyan (Clean India Campaign)

Baranagar Mission Ashrama conducted a cleaning programme on 30 June in which 550 students and others cleaned the roads and lanes of Baranagar locality and the Ashrama premises.

Students from different institutions under Coimbatore Mission took a pledge for a clean India and attended special lectures on cleanliness. They also cleaned several government offices, temple premises, roads and a hospital.

Naora centre held six cleanliness drives in Jibantala block of South 24 Paraganas district between 26 and 30 June. In all, about 700 people, comprising mainly students, cleaned several playgrounds, school premises, religious places and roads.

Values Education and Youth-related Programmes conducted by Centres in India Vadodara centre conducted a youth convention from 3 to 5 July in which 650 youths from 15 states

participated.Hyderabad Math held a residential youth camp from 1 to 3 July in which 250 youths participated.Koyilandy centre conducted a youth camp on 29 May in which 83 youths took part.Port Blair centre arranged two values education workshops on 20 and 21 July in which about 450

students and teachers participated.Rajamahendravaram centre held a youth convention on 31 July in which 1250 youths took part.

Devotees’ Conventions Chennai Math conducted a 3-day partly-residential devotees’ convention from 29 July in which 349

people participated.Dhaka centre conducted a devotees’ convention on 19 July which was attended by about 800 people.

Relief Work

1. Flood Relief:(a) Uttarakhand: Shyamla Tal centre conducted relief operations among the victims of the flash

floods and landslides at Bastari and Deval Majhera villages in Pithoragarh district caused by heavy rains in the first week of July. 75 affected families received food, cloths, tarpaulin and other necessary items.

(b) West Bengal: Cooch Behar centre distributed relief material among 151 flood-affected families in Kamrangaguri village in Cooch Behar district on 25 July.

2. Drought Relief: Maharashtra: In the wake of a drought-like situation, the following centres conducted relief operations as per the details given below:

(a) Aurangabad centre distributed 11.22 lakh litres of drinking water among 25,810 people of 26 villages in Aurangabad district from 15 to 30 June.

(b) Pune centre distributed 8.64 lakh litres of drinking water among 8295 people of 3 villages in Ahmednagar district from 26 June to 7 July.


Twelve AzhvArs. By Smt. Gowri Rajagopal

Published by Sri Rama- krishna Math, Mylapore, Chennai - 600004. E-mail: [email protected], 2015, Paperback, art paper, pp.94, Rs.125.

The Azhvars (3rd to 9th century AD) heralded an altogether new turn

in the religious and spiritual history of India. One thousand years ago, their Tamil hymns were anthologized. The Nalayira Divya Prabandham forms a pellucid lake of devotion, marking the Bhakti Movement which would inspire other Indian languages to follow their foot prints down the centuries. They have also been the cause of the spread of the Ramanuja Darsana as the Ubhaya Vedanta that brings together the Sanskrit and Tamil heritage of India as an inspiring helix.

Apart from bhakti, the Azhvars also heralded a reform movement. No more were the women excluded from becoming the guardian angels of the way to guide the aspirants to the Divine. Andal, is one of the Azhvars. Interestingly enough she is also the one poetess in Indian culture who has been elevated to the position of a goddess. Again, the Azhvar phenomenon cut down the brambles of casteism. A poet of the farming caste, Nammalvar, is hailed as the Chief of these Awakened Souls.

The Azhvar experience was also instrumental in drawing the marginalized Dalits into the mainstream. Though one-sixth of the population, they have yet been denied their rightful place in the society due to inexplicable factors. Acharya Nathamuni boldly included the hymns of a Dalit devotee, Tiruppan Azhvar in the anthology. Thus, in every way, Twelve Azhvars by Gowri Rajagopal is most welcome. Its simple language, choice illustrations and excellent get-up make it an ideal gift for the younger generations. The one drawback

is the absence of translations for the chosen Tamil hymns published in the book, a lacuna which can surely be removed easily in the second edition.___________________________ PREMA NANDAKUMAR, TRICHY

GuruvAyur, God’s own Temple by Prof. S.S.Warrier

Publ ished by Samrat Pub l i she r s , Th r i s su r , Kerala - 680 001. E-mail: [email protected], 2014, hardbound, pp.179, Rs.480. DVD on Thrissur Pooram, Rs.80.

Temple legends can be fascinating. We find devotees

with supplication or merely enjoying darshan and love of God; caste wars restricting entry into temples, infighting for positions and privileges, marauding invaders to plunder, and desecrate sacred idols and treasure, colourful festivals and temple rituals, exquisite architecture and last but not least, miracles. Warrier’s research publication contains these and more.

Officials managing Guruvayur possessed humility, faith and honesty. In the early phase, the practice of ‘…reading the Tirthola’ (sacred palm leaf record) ‘showing the daily income and expenditure of the temple by the Pathukar Varyar before the Lord just before closing of the temple in the night’ (Chapter IV) stands out as testimony.

‘God’s Own Temple’ in God’s Own Country written with verve about a hugely popular temple is dedicated to Sri Krishna as Guruvayurappan. Vadakkunathar (Lord Siva) in Thrissur, near Guruvayur, is known for the annual Pooram festival. A two-hour long playing DVD accompanies the book.

The DVD shows the two century old Pooram, a colourful event adorned by a row of decorated elephants accompanied by drummers performing

Book ReviewsFor review in The VedanTa Kesari,

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

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in perfect rhythm (for long duration), and fireworks (vedikettu). The large crowd of devotees and Indian and foreign tourists is proof of its popularity.

Guruvayur and Sabarimala are ‘oasis in the desert’, possessing valuable resources, says the Preface.

Located almost at sea level, not atop a hill, the temple has no ‘hidden treasure’ or chambers. It is not listed in the 108 Vaishnava shrines of Alwars. It does not boast of gigantic gopurams or sprawling prakaarams. Yet this Bhuloka Vaikunta is among the most sought after pilgrimage destination. Guruvayur is the home of Narayaneeyam of Melputhur in Sanskrit, considered the ‘Gospel of Guruvayur’, and Jnanappana of Poonthanam (Malayalam) both popular psalms. Guruvayur’s greatness springs mainly from the sanctity of the Idol. Guru, the preceptor of Gods and Vayu are believed to have installed the deity. (Ch. II).

The temple suffered raids by the Dutch, Hyder Ali and Tippu Sultan. ‘Tippu was more a conqueror than a religious fanatic’ (page 35). The British are credited with introducing administrative reforms. Henry Cotton, Collector of Malabar, earned goodwill with his management skills.

Guruvayur, an apolitical and sacred entity, became a centre of political action with Guruvayur Satyagraha. Struggle for eradication of untouchability and casteist temple entry regulations received support of Mahatma Gandhi. In due course the temple was thrown open to all Hindus. During the 1990s ‘namaskara sadya’ a privilege enjoyed by Brahmins was opened to all Hindus.

A calendar of daily poojas, the anayottam (elephant race), bhajans for specific rewards, choroonnu (feed of cooked food to infants), thulabharam (a photograph shows Smt. Indira Gandhi being weighed against her offering), and several other rituals is informative. Vazhipaadu in various forms signify surrender of some possessions by devotees, ‘…and not bribes to the Lord.’ The temple had a major role in promoting fine arts and literature. (Chapter VII). Krishnanattam and Chembai Music Festival are examples.

Guruvayur generated an economic boom. The temple consumes large quantities of rice, oils, ghee, sandal (two tons of sandal wood annually), four thousand ‘kadali’ and other fruits daily, grams and pulses, etc. Differently-abled, destitutes, even anti social elements partake of food from the temple.

A long list of activities unique to Guruvayur is found in the chapter ‘Greater Guruvayur’. Letters exchanged between Gandhiji and the Zamorins during 1933 about temple entry for all, and the ‘Glossary’ are noteworthy.

Warrier’s book serves two purposes; a source material for historians and researchers while spiritual seekers will be attracted by the hallowed atmosphere in Guruvayur. The book has a number of attractive pictures, some in colour. Spelling and related errors should receive attention._______________________________ P. S. SUNDARAM, MUMBAI

‘A pioneerinG visionAry – Glimpses of The life And work of v. seshAsAyee’ by Dr. S. Sudharssanam and G. M. Rajendran.Published by Seshasayee Institute of Technology, A l u m n i A s s o c i a t i o n , Tiruchirappally – 620 001. Pages 120. Paper back. Price Rs. 150/-.

T h e e n t e r p r i s e a n d v i s i o n o f a y o u n g m a n

who brought e lec t r i c i ty to T i ruch i ra - ppally and set up a variety of manufacturing units in Tamilnadu/Kerala, are recalled in this biography. V. Seshasayee was born in 1890 in a middle class family. After matriculation on merit scholarship he mastered electrical and automobile engineering along with his equally enterprising cousin.

Mettur Chemicals, FACT, road transport, aluminium, paper manufacturing, and Seshasayee Institute of Technology are symbols of his remarkable entrepreneurial skills. He managed severe constraints with courage, candour and humility, served society in many ways, and passed away at the age of 68.

V. Seshasayee exemplified Swami Viveka- nanda’s concept of education as one ‘…by which character is formed, strength of mind is increased…and by which one can stand on one’s own feet.’

This small publication will serve as an inspiration to the young generation._______________________________ P. S. SUNDARAM, MUMBAI

RAMAKRISHNA ADVAITA ASHRAMA D-45/6, LUXA, VARANASI -221010 (0542) 2393975 ,

E-mail: [email protected]

A Branch of Ramakrishna Math, Belur Math, Howrah 711202

An AppealSituated in the holiest of the holy city of Lord Vishwanath, Ramakrishna Advaita Ashrama

Varanasi is one of the oldest branch centres of the Ramakrishna Order. Swami Shivananda, a direct disciple of Sri Ramakrishna, started this ashrama on 4 July 1902 at the bidding of Swami Vivekananda. This ashrama has been sanctified by the holy visit of Sri Maa Saradadevi, Swami Brahmananda, Swami Saradananda and other direct disciples of Sri Ramakrishna. Here is the first temple of Sri Ramakrishna wherein his first image is daily worshipped with food offering. Regular scriptural classes and discourses are held every day, and all the important religious festivals are celebrated. The Ashrama is also the home for senior and retired monks. The learned monks also go out for preaching. There is also a Public Library with 17000 books.

The main building of the Ashrama is 125 years old. The other buildings added later are 85 years old. The old temple and buildings need urgent repairs. The Library requires replacement of many old books and an up-gradation for which a scheme has been chalked out.

Uninterrupted economic power supply is essential for any institution. Solar power generation is well recognized universally for regular power supply and will reduce the increasing financial burden on the ashrama. We therefore have planned to install a 30 kw solar power generation set on the roof top of the ashrama building.

The estimated cost for the above activities is as follows:

1. Fitting an electric lift Rs. 15,00,000.00

2. Purchase of New books and furniture in library Rs. 10,00,000.00

3. Repair and renovation of temple and buildings Rs.25,00,000.00

4. 30 KW Solar electricity Generating System Rs.30,00,000.00

5. Corpus fund for maintenance of old retired monks Rs.50,00,000.00

6. Corpus Fund for maintenance of temple Rs.30,00,000.00

Total Rs.1,60,00000.00We earnestly request all devotees, friends and well-wishes, philanthropic organizations

and corporate houses to kindly help financially in this extremely important task of upgrading and repair of the Ashrama.

All donations to Ramakrishna Math and Ramakrishna Mission are exempt from income tax u/s 80 G of income tax act. 1961. Remittance may be addressed to and cheques drawn in favour of Ramakrishna Advaita Ashrama, Varanasi. Your donation may be E-deposited in the name of

1. Indian Bank Godowlia, D-48/122, Missirpokha Godowlia, Varanasi. Account No: 449844434. IFSC Code: IDIB000G0352.State Bank of India, Godowlia, Jangambari, Varanasi. Account No: 10528315009. IFSC Code: SBIN0001190

Yours in the Lord, Swami Vishwatmananda

Adhyaksha


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

Bhakti – The Path of Divine LovePages: 512 Rs.140/- Postage: Rs.30/-for single copy. Originally published as the annual number of The Vedanta Kesari, the book explores the rich tradition of Bhakti and different forms of its practice and how one can cultivate it in life.

Saints Of IndiaPages: 208 Rs. 65/- Postage: Rs.30/-for single copy. The book is a compilation of talks given to college students by Sri ‘Anna’ N.Subramanian. He was a householder-disciple of Swami Shivananda and served for many years in the Ramakrishna Mission educational institutions in Chennai.

Sri Ramakrishna: Story for ChildrenPages: 28 Rs. 45/- Postage: Rs.30/-for single copy. With colourful drawings and a simple and lucid English, the book presents the life of Sri Ramakrishna for young readers.

Sankara Dig VijayaPages: 408 Rs.250/- Postage: Rs.60/-for single copy. The book is an English translation of Madhava-Vidyaranya’s traditional life of Sri Sankaracharya. It also has a profound and penetrating exposition of some of the moot points in Advaita metaphysics. It is translated by Swami Tapasyananda who was a Vice President of the Ramakrishna Order.

NEW RELEASES

No request for VPP entertained



Goddess Durga: The Divine Energy


A HUMBLE REQUESTNew Universal Meditation Hall, Educational and Cultural Complex at Chandigarh Ashrama

Dear devotees, well-wishers and friends,Ramakrishna Mission Ashrama at Chandigarh was started in 1955 in the aftermath of

India’s partition. Since then the Ashrama has been providing spiritual solace to seekers in search of peace, free mobile medical service, a Boys’ Hostel for college students, value education programs in schools and colleges, spread of inspirational and ennobling literature among the masses, etc.

Over the years, these activities have steadily increased and so also the number of devotees attending these programs as well as morning and evening prayers, and those coming for meditation, spiritual retreats/ satsangs. To meet the increasing needs for space, it has been decided to construct a new building having

a) A spacious Meditation Hall and Monks Quarters - Rs. 1.3 Crores (approx.)

b) Educational & Cultural Centre: Rs. 2.1 Crores (approx.)

Total cost of the project: Rs. 3.4 crores (approx.)Cheques/ Demand Drafts may be drawn in

favour of ‘RAMAKRISHNA MISSION ASHRAMA, CHANDIGARH’ and can be sent to the address given above. Contributions, from within India, can also be directly deposited in any of the following banks:

1) ICICI A/c No. – 001301029198, Branch – Sector 15-C, Chandigarh, IFSC – ICIC0002429

2) IDBI A/c No. – 003104000083216, Branch – Sector 8-C, Chandigarh, IFSC – IBKL0000003 (Kindly intimate us the details of the deposit, your address and phone number by e-mail on the same day)

Contributions to the Ramakrishna Mission are exempted from Income Tax u/s 80(G) of I.T. Act, 1961.

Yours in the service of Bhagavan Sri RamakrishnaSwami Satyeshananda, Secretary

Ramakrishna Mission Ashrama(A Branch of Ramakrishna Mission, Belur Math)

Sector 15-B, Madhya Marg, Chandigarh – 160015Tel: 0172-2549477 E-mail: [email protected] Website: www.rkmachandigarh.org

Proposed Hall and Complex

Foundation Stone laying for the Universal Meditation Hall on 24.11.1985—by Swami

Gambhiranandaji, 11th President of the Ramakrishna Order

Construction in progress


NAVAJEEVAN BLIND RELIEF CENTRE

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

K. Sridhar AcharyaFounder/ President

1. Navajeevan School & Hostel for Blind Children

– Tirupati, Parlekhimundi, Golamunda

2. Navajeevan Free Eye Hospital – Tirupati

3. Navajeevan Free Home for Aged – Tirupati, Rishikesh, Parlekhimundi and Chennai

4. Navajeevan Dumb & Deaf Home - Patapatnam

5. Navajeevan Sharanagati Vridhashram – Tirupati

6. Navajeevan Rural Medical Centres - Berhampur [Orissa]

7. Navajeevan Eye Care Centres - Serango & Kalahandi [Orissa]

8. Navajeevan Orphanage Children Homes – Tirupati, Parlehkimundi, Saluru, Golamunda, Berhampur, Pandukal, Vizag & Araku, Dundelmal

9. Navajeevan Atharvana Veda Pathasala - Tirupati

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

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

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

An Appeal37 Years of Service to Humanity 1979–2016

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

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

A Humble Request for Donation


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A nation may conquer the waves, control the elements, develop the utilitarian problems of life seemingly to the utmost limits, and yet not realise that in the individual, the highest type of civilization is found in him who has learned to conquer self.

True civilization should mean the power of taking the animal-man out of his sense-life — by giving him visions and tastes of planes much higher — and not external comforts. —Swami Vivekananda


Vol.103-9 The Vedanta Kesari (English Monthly) September 2016. Regd. with the Registrar of Newspapers for India under No.1084 / 1957. POSTAL REGISTRATION NUMBER:TN / CH (C) / 190 / 15-17. LICENSED TO POST

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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-con-scious activity.


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