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The Vedanta Kesari 103

Year of
rd
Publication
VOL. 103, No. 2 ISSN 0042-2983
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
CONTENTS
FEBRUARY 2016
Gita Verse for Reflection 45

Editorial
 ‘A Rare Wise Man of Inward Gaze’ 46
Articles
 Holy Mother—The Divine Consort of Sri Ramakrishna 52
Sudesh
 Vedanta and Swami Vivekananda 64
Swami Tathagatananda
 Baba Premananda Bharati and the Vedanta Society 72
Gopal Stavig
 Theory and Practice of Eco-Yoga: Thoughts on How Yoga Can
Help Remedy Environmental Issues 75
K.V.Raghupathi
Reminiscences
 Reminiscences of Sargachhi 56
Swami Suhitananda
New Find
 Unpublished Letters of Swami Saradananda 70
Annual Report
 Ramakrishna Math and Ramakrishna Mission
Synopsis of the Governing Body Report for 2014-15 61
The Order on the March 80
Book Reviews 82
Feature
 Simhâvalokanam (The Birthday Celebration of Swami Vivekananda) 50
Cover Story: Page 6
T h e V e d a n t a K e s a r i 4 F E B R U A R Y 2 0 1 6
The Vedanta Kesari

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‘Doing is very good, but that comes from thinking. . . .

Fill the brain, therefore, with high thoughts, highest ideals,
place them day and night before you, and out of that will
come great work.’ —Swami Vivekananda
N Cover Story N
Ramakrishna Mission, Fiji
The Republic of Fiji is an island country in the South Pacific Ocean northeast of New
Zealand. Fiji is an archipelago of more than 332 islands, spread over the total land area
of about 18,300 square kilometres and has one of
the most developed economies in the Pacific due to
abundance of forest, mineral, and marine resources.
A centre of Ramakrishna Mission was started in Fiji
(which has a sizable population of Indian origin) in
1937 and was affiliated to the Belur Math in 1952. The
centre runs a high school named Swami Vivekananda
College, a vocational training centre, a primary school,
a medical centre besides conducting a number of welfare, cultural and spiritual activities. The
Universal Meditation Centre (featured on the cover page) at the Fiji Ashrama was consecrated
on 26 November 2014 by Swami Suhitanandaji, General Secretary, Ramakrishna Math and
Ramakrishna Mission. Built with the idea ‘to equip the youth with a disciplined, focused
mind and a strong will-power with high moral and ethical values’, the Universal Meditation
Centre, situated on a hill side, is used for conducting a number of programmes including
classes on moral and spiritual values. For more details visit: www.rkmfiji.org o
T he V edanta K esari P atrons ’ S cheme

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PATRONS DONOR
720. Sri S. Sivagnanam, Chennai Sri N. Krishnamurthy, Chennai Rs. 1000
721. Sri Nitish Chandra Mitra, Nagpur
The Vedanta Kesari Library Scheme

SL.NO. NAMES OF SPONSORS AWARDEE INSTITUTIONS
5906. Prof. Gopal Chandra Bhar, W.B. Govt. Degree College, Sitapur, U.P. - 262 203
5907. -do- Govt. Degree College, Maunath Banjan, U.P. - 275 101
5908. -do- Govt. Degree College, Obra, U.P. - 231 219
5909. -do- Govt. Degree College, Unchahar, U.P. - 229 001
5910. -do- Govt. Degree College, Berinag, Uttranchal - 262 531
5911. -do- Govt. Degree College, Khatima, Uttaranchal - 262 308
5912. -do- Govt. Degree College, Purola, Uttaranchal - 249 185
To be continued . . .
The Vedanta Kesari
VOL. 103, No. 2, FEBRUARY 2016 ISSN 0042-2983
E ACH SOUL IS POTENTIALLY DIVINE. T HE GOAL IS TO MANIFEST THE DIVINITY WITHIN.

7
Gita Verse for Reflection

Tr. by Swami Tapasyananda
—Bhagavad Gita, 12-17

He who is free from elation, anger, sorrow, and craving,
who neither seeks the pleasant nor shuns the unpleasant—
dear to Me is the man who is thus devoted.
God is the one goal of all our passions and emotions. If you
want to be angry, be angry with Him. Chide your Beloved,
chide your Friend. Whom else can you safely chide? Mortal
man will not patiently put up with your anger; there will be
a reaction. If you are angry with me I am sure quickly to
react, because I cannot patiently put up with your anger. Say
unto the Beloved, ‘Why do You not come to me; why do You
leave me thus alone?’ Where is there any enjoyment but in
Him? What enjoyment can there be in little clods of earth?
It is the crystallised essence of infinite enjoyment that we
have to seek, and that is in God. Let all our passions and
emotions go up unto Him. They are meant for Him, for if they
miss their mark and go lower, they become vile; and when
they go straight to the mark, to the Lord, even the lowest of
them becomes transfigured. All of the energies of the human
body and mind, howsoever they may express themselves,
have the Lord as their one goal, as their Ekayana. All loves
and all passions of the human heart must go to God. He is
the Beloved. Whom else can this heart love? He is the most
beautiful, the most sublime, He is beauty itself, sublimity itself.
Who in this universe is more beautiful than He? Who in this
universe is more fit to become the husband than He? Who in
this universe is fitter to be loved than He? So let Him be the
husband, let Him be the Beloved.
—Swami Vivekananda, CW,3.97
T h e V e d a n t a K e s a r i ~ 45 ~ F E B R U A R Y 2 0 1 6
8
Editorial
‘A Rare Wise Man of Inward Gaze’

The Window Seat experiences that senses bring. We then think
‘Window seat—I want window seat!’ that nothing lies beyond them. And thus
cried young Sunil as he climbed the tourist we suffer, feel frustrated and dejected, not
cab. Not only Sunil, most of us, with some knowing that there is an experience higher,
exceptions, wish to have the window seat more satisfying.
while we travel. Seeing through the window
the passing landscape of nature and man-made The Inside View
constructions, men and women working or Brahman! Where to find ‘It’? The seers
walking, animals, moving vehicles and all that of Vedic traditions as well as the mystics
comes in the range of our vision—we wish to of all religions point that Brahman, though
see the world around us, enjoy its beauty, feel omnipresent and all-pervasive, can be
free to partake of the air, light and warmth that perceived only when we turn within. Turning
a window seat offers. within may sound anti-senses but strangely
Not only in a bus or car or flight, we wish the view of truth that senses present us is
the same with the way we look at life. We look so elusive and incomplete that it is sheer
or perceive the world around us through our deception to depend on them in our quest to
senses, the Indriyas. They are the windows know the Ultimate Source of peace and joy—
or gateways through which we look at the Brahman. Always turning without, we only
world. We wish to ‘enjoy’ life through the clasp the virtual and miss the actual. Swamiji
senses, through the experience they provide points out,
us. While this is natural to human experience, From our childhood upwards we have been
what is forgotten is that sitting on the window taught only to pay attention to things external,
seats of our senses, we get only a limited view but never to things internal; hence most of us
and understanding of life. We observe the have nearly lost the faculty of observing the
ever-changing scene, the world that is in flux. internal mechanism. To turn the mind, as it were,
Jagat, as the world is called means ‘that which inside, stop it from going outside, and then to
is ever moving’ (gata). But how can there be a concentrate all its powers, and throw them upon
change without the changeless! The observed the mind itself, in order that it may know its
without the observer! Alongside the ever- own nature, analyse itself, is very hard work. Yet
changing world exists the unchanging reality that is the only way to anything which will be a
called in Sanskrit as Brahman (in the sense of scientific approach to the subject.1
individuals Brahman is called Atman) which This tendency to observe the outside as
we rarely acknowledge or pay attention to! well to observe the inside gets manifested and
Added to it, we get terribly attached crystallized through the two racial types—the
to and depend on pleasant and unpleasant Greek and the Oriental or Indian. After all it
9
is the individuals that make a society or race. That man’s senses and mind are outgoing in
Individuals are the units that make the whole their disposition. The result is, they can know
called society. Points out Swamiji: the truth only of what is outside and not of
what is within. This is a natural state of the
Two nations of yore, namely the Greek and the
human system. Will it ever remain so? Can we
Aryan, placed in different environments and
defy nature and start an inward movement of
circumstances—the former, surrounded by
the psychic energy? One courageous pioneer,
all that was beautiful, sweet, and tempting in
not satisfied with this situation, took up this
nature, with an invigorating climate, and the
challenge. See the language used there—kaschit
latter, surrounded on every side by all that was
dhirah, a certain courageous, intelligent person.
sublime, and born and nurtured in a climate
‘Why should I be merely a plaything of nature?
which did not allow of much physical exercise—
Nature says, “Do this” and I do. I am now going
developed two peculiar and different ideals of
to defy this nature itself.’ Swami Vivekananda
civilisation. The study of the Greeks was the
put this truth in a wonderful language. He said
outer infinite, while that of the Aryans was the
that the whole of human civilization has been
inner infinite; one studied the macrocosm, and
achieved by defying nature. Nature says, ‘do
the other the microcosm. Each had its distinct
this.’ Man says ‘No, I will be free, I will take my
part to play in the civilisation of the world. Not
life into my hands away from you, I will develop
that one was required to borrow from the other,
it myself, shape it myself, and you must never
but if they compared notes both would be the
do so.’4
gainers.2
Why do most of us look outwards and
A Rare, Wise Man
not inwards? The Katha Upanishad says that
A rare, wise man is an awakened person.
we are, in our present state of ignorance, made
He has risen from the sleep of senses, making
like that. We suffer from a manufacturing
him see a higher reality, different from what
defect! Of course, we can rectify it and discover
the senses bring before us. He is not satisfied
the truth within but that requires training,
with what makes others happy, who are
hard training For the time being, we are, in the
asleep in the world of senses. Being awake,
language of Upanishads, glued to our outgoing
he sees life differently. Points out Swami
senses and miss the ever present Ultimate
Ranganathananda further,
Reality. Says the Katha Upanishad (II.i.I, trans.
by Swamiji), Dhirah is a great word in Sanskrit. It contains
two elements. Dhi means Buddhi or reason
The Self-existent One projected the senses
and dhirah means also heroic, intelligent and
outwards and, therefore, a man looks outward,
courageous. We don’t know who he was—kaschit
not within himself. A rare wise one, desiring
dhirah. They are the pioneers; nobody can be a
immortality, with inverted senses, perceived the
pioneer in a field by mere heroism. There must
Self within.3
be understanding, there must be intelligence.
Explaining this verse, Swami Ranga- Mere intelligence is not enough because many
nathananda, the thirteenth President of intelligent people are very cowardly also.
Ramakrishna Math and Mission, said, Unless these two combine, no great thing can
The verse says that nature or nature as God be done. The word dhirah applies to all the
constructed this human system with many great discoveries that have transformed human
powers, but an initial defect. What is the defect? civilization. . .
10
Everywhere you need this quality, but the field everywhere. What makes you fearless? When
where this quality is needed utmost is in dealing you have realised what you are—that infinite
with oneself. ‘Can I turn the energies of my mind spirit, deathless, birthless. Him no fire can burn,
and senses inward to penetrate into the depth no instrument kill, no poison hurt.8
of my spirit?’ This sage took up this challenge Men bereft of the knowledge of the Self
and said, ‘I shall do it. I shall discover what is are caught in the ever-going cycle of birth and
hidden behind the senses.’ This is what we call
death—like riding a roller coaster, up-down,
in today’s language—in several books you find
down-up and so on.
these words—searching for the hinterland of
our consciousness. What is there? There is some
Discovering the Truth Within
truth hiding there. We have not tried turning the
senses inwards as yet.
What happens when we turn our vision
Like in animals, the senses go out; we eat and within? Of course, physically speaking that
drink and handle the world, and we think cannot be done. Eye cannot look within; they
ourselves also as part of that world: that we are are designed to see objects and that involves
an object. But now someone, kaschit dhirah, has the image of an object falling on the retina and
taken up this challenge. He realized the infinite, getting recognized. The inward gaze therefore
the immortal dimension of man. He discovered is a reference to understand or comprehend
man the unknown. How did he do it? He quietly whatever is happening in our mind, in our
gave a right-about-turn to his psychic energies.5 thoughts and feelings and our intentions.
A wise man of this type is rare indeed. It is a study of ourselves, not of objects
The Bhagavad Gita6: that senses perceive. This looking within is
One, perchance, in thousands of men, strives for further elucidated thus by Swami Ranga-
perfection, and one perchance among the blessed nathananda:
ones, striving thus, knows the Highest Truth in This is expressed in one single Sanskrit phrase—
reality. avritta-chakshu. Chakshu means eye. It is symbolic
It is rare because, according to Hindu of all sense organs. My skin gives me knowledge
sages, one has to undergo much experience of tangible things, my nose gives knowledge of
to realize the futility of sensory enjoyments; smell, my ear gives me knowledge of sound.
that only can make one disillusioned and seek All the five sense organs give us sensory
something beyond. The Katha Upanishad7 information about the world. This wonderful
calls people who are busy with the world of scientist-researcher-experimenter, the dhirah, is
courageous and intelligent. He made a right-
senses as ‘children’:
about-turn to all these energies and to his great
The unintelligent people follow the external
joy he discovered his true dimension: I am
desire. They get entangled in the snares of the
not this tiny little body, not a speck of dust in
wide-spread death. Therefore, the discriminating
this world; I am infinite, I am immortal, I am
people having known what true immortality is in
divine. This is the experience and the joy that
the midst of impermanent things do not pray for
came: I am free, I am free, I am free. Nothing
anything here.
in the world is free, everything is conditioned
Such people are free of all fear and by time, space and causality. Everything in this
anxiety. Swami Vivekananda says, world, even my body and mind is conditioned.
There is death, you know, inevitable death, in According to Vedanta, mind also is only a
water, in air, in the palace, in the prison—death subtle form of matter. Beyond all this, the sage
11
discovered his true dimension—the infinite tremendous energy, and tremendous purity of
Atman. Pratyagatmanam aikshat. . . . the inner life. Hence, he could achieve it without
Pratyak in Sanskrit means inward; the opposite much difficulty. This pioneering spirit laid the
is parak (outward). Every object is referred to road on which many have travelled. He blazed
as parak. Our sages have studied these words a trail through which many have achieved these
very thoroughly. Whenever you point your great things.
finger out and say ‘this, this, this’, that is called A thousand years before came Buddha. He did
parak—outgoing understanding of things. Is this the same thing: just turned the energy inward. He
all the reality? No. Reality has parak and pratyak discovered the immortal man behind the mortal
dimensions. We study objects that are near, man, the infinite man behind the finite man. After
and we use instruments like telescopes or radio he attained enlightenment, Buddha said that
telescopes to study objects that are far away, and he experienced this immortal dimension. What
microscope to study smaller things. But all they tremendous energy came out of that experience!
study is parak—only objects. If you want to study The whole of Asia felt the touch of that experience.
the subject, you have to change the direction; the Buddha got it silently at midnight, on a full moon
finger must point to oneself. This finger turning night, and yet, the repercussions of that experience
inward is called pratyak. To turn to the pratyak were tremendous. How much of peace and
direction is to discover an infinite consciousness well-being came to millions of people thereby!
hidden in the human being. Today Sri Ramakrishna, sitting in the temple of
There is a Sanskrit word, pratyak-chaitanya. Dakshineswar, far away from human contact,
Chaitanya means pure consciousness. This did this very thing, as a scientist. He just went
refers to our true nature. We do not understand in an inward direction and made tremendous
this truth at first, and take ourselves to be discoveries.9
an object among objects. We begin like that,
but if we investigate, this knowledge of pure Conclusion
consciousness will dawn upon us. . . . Think of
While as human beings, we depend
a river flowing from west to east. Technology
on our senses for all experiences, we cannot
comes and makes it flow from east to west.
remain satisfied with only the experience and
Plenty of these things happen these days.
information that our senses bring. However rare
Similarly, here is a technology of inner life,
leading to tremendous consequences for man
it might happen, we must dig deeper into our
and human civilization—that of turning the mind and personality to know who we really
energies from outward to inward. This is a are—seek what lies beyond the senses. We need
wonderful idea and we express this in our to move forward, go higher, dive deeper to
day-to-day life. When you close your eyes and come face to face with the truth of our being—
sit for meditation, what are you trying to do? the Brahman or Atman or Divinity within. It
Exactly what the pioneer of inner quest (the is, as Sri Ramakrishna would say, ‘aiming a
dhirah of the Upanishad) achieved in his time. lighted torch not on others but one’s own divine
He [Adi Shankara] had tremendous courage, essence.’ o
References
1. CW 1.129 2. CW, 3.184 3. CW, 2.175 4. Man The Known And Man The Unknown, Swami
Ranganathananda. Sri Ramakrishna Math, Chennai, p. 14—(hereafter Man) 5. Man, p.16 6. The Bhagavad
Gita, 7.3 7. The Katha Upanishad, II.i.I 8. CW, 4.245 9. Man, p. 17-19
Simhâvalokanam
From the Archives of The Vedanta Kesari
(February, 1915-16, p. 316-318)
The Birthday Celebration of

Swami Vivekananda
At Madras
The 54th Birthday of Sri Swami Vivekananda was celebrated
with usual devotion and enthusiasm by his numerous disciples, friends and admirers, ever
growing in number, on Sunday, the 30th ultimo, in a spacious pandal specially erected for
the occasion at the Ramakrishna Home premises, Brodies Road, Mylapore.
The functions of the day commenced in the morning with Bhajana in which people of
all sects, castes and creeds, took part with intense devotion and which lasted till 12 o’clock
in the noon. Then about 2,000 poor people were sumptuously fed through the aid and
kind co-operation of the generous local public and of the mofussil. In the afternoon, Mr. M.
K. Tatacharyar, B.A., of the Public Works Secretariat, entertained his big audience with a
Harikatha Kalakshepam on Kuchalopakhyanam of absorbing interest. At 5-30 p.m., a public
meeting was held in the pandal with the Hon’ble Rai Bahadur B. N. Sarma, B.A., B.L., in
the chair, when Dr. T. S. S. Rajan, M.R.C.S., L.R.C.P., of Srirangam, delivered a stirring and
edifying lecture on the ‘Place of Religion in our National Development as interpreted by
Swami Vivekananda,’ the full text of which we publish elsewhere. The Hon’ble Mr. Sarma
in winding up the proceedings of the day expressed his emphatic belief that without religion
as its basis the complete regeneration of India could never be properly accomplished.
Indian mind gave always ready responses to calls that were religious. He was not one of
those, he said, who believed that the present state of the Hindu Society was due to Hindu
Religion, but rather it was due to the wrong conception of the Religion of Vedanta prevalent
in the popular mind, which was mainly responsible for so much unpractical dreaminess
or self-centred coldness found in the society. Hence the preaching of the true Vedanta of
which Swami Vivekananda was the modern prophet, should be disseminated widely. Even
the consciousness that we were spiritually great would sustain the nation to a very great
extent. ‘Faith in the Atman will make us believe that we are equal in every respect, at least
potentially, to any people however great, on the face of the earth, and we have the power
too to manifest that greatness, and we must manifest it.’
Lastly, he said that money or wealth was necessary for the growth of national life and it
should not be shunned. It symbolised power. The defect lay not in the acquisition of wealth,
13
but in its misuse. So he exhorted not to despise wealth but to acquire it to be utilised only
for the good of the nation.
The function of the day was concluded with Aratrikam and distribution of Prasadam.
At Bangalore
On Thursday, the 27th of January, after the Tithi Puja in the presence of a large
gathering, Prasadam was distributed to all who were fortunate enough to be present on the
auspicious occasion. On the following Sunday, the public celebration was a grand success.
From the early hours of the morning, many loving hands were busy in doing the
various little offices, necessary to make the function a success. At about eleven, Sankirtan
parties began to arrive and the air resounded with the name of the Lord Almighty, who has
us all in his merciful keeping. One such party came from Ellegowdanpalayam, a suburb
of Bangalore, with a photograph of Swamiji placed on a Ratham beautifully and tastefully
decorated. These parties were welcomed cordially at the entrance to the Ashrama by Swami
Nirmalanandaji, the President of the local branch of the Sri Ramakrishna Mission. This
photograph was then placed in a prominent position inside the spacious pandal, and the
decorated photographs brought by two other parties supported it on the right and on the
left. At about twelve in the noon the feeding of the poor began with great enthusiasm in the
premises of the ‘Chatram’ adjoining the Anjaneya Temple, Basavangudi, and lasted on till
about half-past three.
Over a thousand ‘Poor Narayanas’ were fed by young men animated by the spirit of
true social service. Surely Swamiji must have been present in spirit throughout the whole
day. In the afternoon, Sriman Belur Kesava Murti Doss entertained the audience with his
Harikatha. Gradually, people numbering nearly two thousand began to pour in from all
sides, till the spacious pandal was almost full, a prominent feature of the gathering being
the presence of about two hundred ladies. At about half-past five, when the pandal was
full of eager listeners, Sriman Chenna Kesava Iyengar began his lecture in Kannada. He
spoke for about an hour on the import of Swamiji’s work for Aryavartha. Then Brahmasri
Pandit D. Narayan Sastri, a prominent representative of the orthodox community, spoke on
the reshaping of the entire contents of the Sanatana Dharma by Swamiji to suit the needs
of Modern India. Mr. N. N. Murthi followed him with a very interesting paper on ‘Swami
Vivekananda and Modern India.’ A brief report of the celebration of the anniversaries during
the year 1915 was, afterwards, read by Mr. Kunhi Raman.
Finally Mr. M. A. Narayana Iyengar, a staunch friend of the Mission, rose up and read
a letter from His Highness the Yuvaraja who therein regretted his inability to be present on
the occasion. As usual, His Highness had sent in his subscription of a hundred rupees. After
Arati and the distribution of Prasadam the huge crowd dispersed. o
14
Article
Holy Mother—The Divine Consort

of Sri Ramakrishna
SUDESH
(Continued from the previous issue. . .)
The Eternal Spouse worshipped become one. . . a spiritual state

The night of 15 th August 1886—the known as tadatmya-bhava, being at one with
disciples of Sri Ramakrishna found him God . . . the Mother too forgot her own separate
immersed in Eternal Silence. When the Mother, existence and acted just like the Master.17
crying bitterly, was about to take off her gold The passionate anguish of separation
bracelets, the signs of a married woman, gradually turned into the bliss of union. A
Thakur [Sri Ramakrishna] appeared before her sense of joy and peace filled her whole being.
and forbade her to do so. He had only passed Thus convinced of Thakur’s living presence
from one room to another. Though
she had the vision of Thakur’s
imperishable divine body, yet the
emptiness and physical separation
from him was unbearable to her.
The disciples, therefore, sent her to
places of pilgrimages, so that she
might recover somewhat from her
mental anguish.
Like the gopis who were
overpowered with grief when
Krishna disappeared and longing
for him all the more, and were
so much absorbed in thought of
Him that they came to identify
themselves with Krishna, a similar
self-absorption was seen in body
and mind of Holy Mother. Swami
Yogananda said: even after he cast off his mortal coil, she
One day her lady companions found her did not discard fully the signs of a married
absorbed in Samadhi. . . We have heard that woman. She did not get her head shaved
in deep meditation the worshipper and the clean like Lakshmi Devi at Allahabad—the
o A devotee from Ambala, Sudesh regularly contributes inspiring articles to The Vedanta Kesari.
15
sacred confluence of the Ganges and the As Thakur had not visited the temple
Yamuna, according to custom of the place. of Jagannath at Puri in his lifetime she took
After returning from her pilgrimage Sarada his photograph to the temple and showed it
Ma went to stay at Kamarpukur as per to the image during her pilgrimage to Puri
Thakur’s wish. At the sight of a young widow in November 1888. When a devotee told her
wearing bracelets and a thin red-boarded that he could not concentrate his mind in
cloth there was a lot of vociferous criticism meditation, Mother advised him to look at
and antagonism. She now decided to silence the picture of Thakur with his mind fixed on
her critics by removing her bracelets but was him. To another who asked if the Master was
prevented by a vision of Thakur. Thakur present in the picture, ‘Why should he not
told her that Gauri-Ma would explain to her. be?’ Mother replied. ‘Is he present in all the
Gauri-Ma did come and explained to her with pictures?’ ‘Yes, his presence can be felt after
the help of Vaishnava scriptures how there repeated prayer.’20
could be no widowhood for Mother, since her To some intimate disciples Mother
husband’s body was not material but spiritual. revealed that she was Thakur’s Shakti and
Prasannamayi, the aged sister of the Lahas, came with him through all his previous
silenced the scurrilous women by declaring incarnations, that they were eternally united
that Gadai and his wife were no ordinary and wedded to each other. Nalini Sarkar of
beings but divine, and Gadai’s wife was a Midnapur asked her once, ‘Mother, did you
veritable goddess. Mother herself declared come with all the incarnations?’ ‘Yes, my son’,
that she was deathless when once at Banaras replied the Mother. 21
the mad aunt had cursed her the whole night,
saying, ‘Let. . . my sister-in-law die.’18 Helpmate in Thakur’s Mission
Thakur and Ma were no ordinary mortals Our scriptures say that for the sake of
born on earth to reap the fruits of their karma Bhaktas, the formless, attributeless Brahman
or to attain personal salvation. Those who hold assumes forms and descends in the world,
the key to others’ liberation do not pass out of accompanied by his Shakti, as his consort.
the cosmic sphere with physical death. They Thus Sati and Sita as the consorts of Shiva and
continue to shower their divine mercy on all Rama showed unparalleled devotion to their
who take shelter in them. husbands and Radha illustrated the madhur
Even after Thakur’s demise, a keen sense bhava. In the life of Holy Mother alone we
of his presence as living palpitating reality see where the consort of an Avatara became
continued to be the firm ground of Mother’s actively associated with the act of bringing
consciousness. She visualized his physical about a new spiritual renaissance in the world.
presence even in his picture. At the time She played a vital role in his noble mission of
of worship it seemed as if she were sitting calling humanity back to an awareness of its
in his living presence and was in intimate inborn divine nature. Before his departure
communion with him. In November 1914, a from this playfield of world’s theatre, Thakur
woman devotee entering the chapel heard the had told her that the people of Calcutta were
Mother addressing the Master like a bashful wallowing in darkness. Looking after the
newly married maiden, ‘Come, come for spiritual destiny of jivas was not his burden
food.’19 alone, it was her responsibility too.
16
Her Spiritual Ministry concentrating the mind in the head, the mind
For thirty four years of her earthly should be brought down to the heart and there
existence, after Thakur’s maha-samadhi, it the Ishta must be meditated upon.’
was Mother who continued his spiritual What many treatments, regulations and
ministry. The tremendous power of her love diets could not achieve, this simple advice of
drew aspirants from all parts of the globe, the Holy Mother had made possible! Within
seeking guidance in spiritual life, initiation a few days Virajananda revised his process of
and succour from worldly afflictions. In her meditation and felt marvellously benefited.22
they found a unique mother, Guru and Ishta Knowing that the spiritual Guru has
who had the power to soothe the afflicted to take the responsibility of his disciples
and awaken the slumbering souls. She gave through eternity and has to suffer the adverse
the mantra which welled up spontaneously effects of the bad karmas of his disciples, she
from her heart and was always proved right still did not refuse anyone who implored
according to mental make-up of the aspirant. her for initiation. Consequently she suffered
In many cases the candidates felt as though an vicariously from various physical diseases
electric current darted through their body and and terrible burning sensation in her feet.
filled them with peace and joy. She could with Perhaps that is why the monastic disciples
her supernal insight divine a person’s spiritual of Thakur were very discriminative about
malady and guide accordingly. giving initiation. But Mother in her infinite
Swami Virajananda once resolved to mercy, willingly swallowed the poison by
plunge one-pointedly into a life of intensive giving refuge to everyone. Through her tireless
contemplation. For fifteen hours each day he spiritual ministry innumerable devotees got
would engage in Japa and meditation. Finally a new awakening. A true Sahadharmini, of
a day came when his brain seemed wholly the Yugavatara, she became the channel of
dull. Utter fatigue settled over his body and Thakur’s universal benevolence and trans-
mind. Immensely concerned for Virajananda’s muting compassion. She was, as it were, the
welfare, Swami Brahmananda secured the light and warmth of Thakur, the visible Flame
services of a famous Ayurvedic physician. of Ma Kali, from which spiritual light and
Under his care three or four months passed. redeeming love flowed into the world.
Still Virajananda’s numbness of brain and
bodily languor persisted. As the month of As Sangh Janani
March 1904 came, Virajananda conceived After Thakur’s final beatitude, his young
an intense desire to journey to Jayrambati. disciples felt like orphans. Forlorn and lonely
Holy Mother instantly realized merely by they were roaming about hither and thither.
glancing at him, that his malady was not of In this moment of their indefinable grief they
his body. Immediately She asked, ‘Where found solace in the Mother who now became
do you concentrate—in the heart or in the to them the Master cum Mother—an orbit of
head?’ ‘In the head, at the Sahasrara, Mother,’ protection, a source of inspiration, guidance
replied Virajananda. ‘What have you done, my and encouragement. In every emergency or
son? That is the final stage—the stage of the resolution of a doubt they resorted to her
Paramahamsa. Is it possible to raise the mind and she invariably gave them the conclusive
to such a height all of a sudden? At first, after solution. To spiritual giants like Swami
17
Vivekananda and Swami Brahmananda why you came. My heart is pained to see them
her words were law and inviolable. Swami wandering.23
Vivekananda embarked on his momentous It was the result of her motherly solici-
mission of going to the Parliament of Religions tude and her heart-felt prayer that the
only when she nodded approval and assured Ramakrishna Movement and the Organization
him of Thakur’s will and protection. have sprung up. It will be no exaggeration to
Swami Vivekananda had got together all say that she is the real power, the bed-rock on
the young disciples of Thakur and prevailed which the edifice built by Sri Ramakrishna
upon them to become Sannyasins. Yet, their rests.
tendency was to roam about as wandering Though not actively involved with the
Sannyasins in search of peace and Self- management of the Order, she became its
realization. This had not given them the sense unseen axis and gave it the unerring direction.
of a monastic community holding together for She did her utmost to see the Order well
a definite purpose. It was Holy Mother who established as an integrated brotherhood with
realized the need of propagating Thakur’s love as its life-force. She is rightly revered as
unique message. She prayed to Thakur to the Sangh Janani—the Mother of the Sangha.
consolidate his disciples into an Order of Thus we see the divine consort that
monks: Sri Sarada Devi was and the divine role she
My prayer is that those who leave the world played in the celestial play of Ramakrishna-
in your name may never be in need of bare Vivekananda tradition. Her extraordinary
subsistence. They will all live together holding life, nestled in the utterly simple and ordinary
to your ideas and ideals and the people afflicted settings, is a source of inspiration and strength
by the worries of the world will resort to them to millions of her devotee-children the world
and be solaced by hearing about you. That’s over. (Concluded.)
vvv
References
17. Sri Sarada Devi the Great Wonder, 27-28. 21. Holy Mother Sri Sarada Devi, 460.
18. Holy Mother Sri Sarada Devi, 436. 22. Swami Shraddhananda, The Story of an Epoch
19. Holy Mother Sri Sarada Devi, 455. (Madras: Sri Ramakrishna Math, 1982), 100-102.
20. In the Company of the Holy Mother, 77. 23. Holy Mother Sri Sarada Devi, 332.
If We were Really Unattached

We think that we have helped some man and expect him to thank us, and because he
does not, unhappiness comes to us. Why should we expect anything in return for what
we do? Be grateful to the man you help, think of him as God. Is it not a great privilege to
be allowed to worship God by helping our fellow men? If we were really unattached, we
should escape all this pain of vain expectation, and could cheerfully do good work in the
world. Never will unhappiness or misery come through work done without attachment.
The world will go on with its happiness and misery through eternity.
—Swami Vivekananda
18
Reminiscences
Reminiscences of Sargachhi
SWAMI SUHITANANDA
(Continued from the previous issue. . .)
Sargachhi is located in Murshidabad district of West Bengal and is well-known to the devotees
of Ramakrishna Order for being associated with Swami Akhandananda, a direct disciple of Sri
Ramakrishna. The following writing is about another revered monk who lived in Sargachhi, Swami
Premeshananda (1894-1967), 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.
||2|| (The enigmatic apparent meaning of

A Brahmacharin asked: We hear about this verse is: Seeing that Keshava has fallen,
the society of that time that there were many Drona became delighted; all the Pandavas
wise and virtuous people then; nowadays cried shouting, ‘Oh Keshava! Oh Keshava!’)
perhaps all are rather superficial-minded. But actually here there is a pun on the words:
Swami Premeshananda: If I get chance ka—water, shava—dead body, pandava—jackal,
I will tell you one day about the society of drone—crow. Thus the hidden meaning is:
that time. If you hear, you would put your Seeing the dead body in the water, the crow
hands on your ears and run away. There were is delighted, but the jackals lament that the
scholars no doubt, but they passed their time dead body is in water (and therefore we will
on flippant trivialities. Had it not been like be unable to feed on it).
that, why would Thakur [Sri Ramakrishna] Attendant: Maharaj, you didn’t tell the
come? I will recite to you two verses. Can you other verse.
make any meaning out of them? The scholars Maharaj: I see you remember what I said.
would remain engrossed in these. Who cares Hanumatahatarama Sita harshamupagata |
for God! Who cares for renunciation! [The Rudanti rakshasah sarve harama harama ||
verses are:] (This verse apparently means: Rama
Keshavam patitam drishtva drona harshamupagatam | having been killed by Hanuman, Sita is
Rudanti pandavah sarve ha keshava ha keshava || delighted; the Rakshasas are all crying,
19
Oh Rama! Oh Rama! But actually here, the 11.10.1958

meaning of Arama is garden; therefore what Maharaj: If you can understand the
is meant is: The garden Ashokavana having difference between chit and chetana then I can
been destroyed by Hanuman, Sita becomes die in peace. Tell me a little what are chit and
delighted; the Rakshasas are all lamenting, ‘Oh chetana.
garden! Oh garden!’) Attendant: When chit expresses itself
through the fivefold sheath (pancha-kosha), it
11.10. 1958 becomes chetana. That is the sensibility present
Maharaj: I go on talking about gross in this body of mine, or in other words, what
body, subtle body and causal body. Do you does say ‘I,’ ‘I’ is chetana. As soon as someone
follow anything? Do you know what a monk touches my body, I feel that my body has been
said the other day?—‘Premesh Maharaj would touched. That is chetana. But this chetana can
tire the ears of the boy by constantly talking exist only because there is chit inside. Chetana
about Brahman and at the end he would run is just a little bit of expression of chit.
away.’ That is why I ask, ‘Do you follow? Are Maharaj: Well said. Rice is boiling in a
you feeling bad?’ pot. From above we see the rice is hot. This
Attendant: Had I felt bad, would I stay on? is because fire has heating power. Here the
Maharaj: Let me see how far you have heating power of fire is chit and the hotness of
followed. the rice is chetana. This chit verily is Existence-
Attendant: The bodies are three—gross Knowledge-Bliss. Each soul (jivatman) verily is
body, subtle body and causal body. When Existence-Knowledge-Bliss.
one assumes the subtle body [without the That undivided chit decided—‘I will
gross body], one becomes a ghost or spirit, or become many.’ Then he became many. As if
in most cases roam about in an unconscious the water in the sea has frozen and turned
state. When one is in the causal body one into ice. Ice is just another manifestation of
understands, ‘I am not the body, nor the vital water. The ice knows that it is only another
force, nor the mind, nor the intellect. I am of manifestation of water. After this the jivatman
the nature of Existence-Knowledge-Bliss. It has in the form of ice covers itself with a veil of
neither death nor birth.’ Maya. Then it enters inside the body, the vital
Question: When a person dies, we think force, the mind and the intellect and forgets
the person is no more. Then where do such that it is the jivatman. It looks upon itself as
persons or entities stay? man. As it experiences various shocks, it thinks
Maharaj: The chit (consciousness) in there is no way out. It is then that renunciation
the body manifests itself in various degrees begins. And then comes the thought of God.
in various bodies; thus a man has more Attendant: Will you please say a little
sensibility, a dog has less. Don’t you see that about veiling (avarana) and projecting (vikshepa)
a person with a large sword in hand can cut [powers of Maya]?
more than one with a billhook? The body Maharaj: Suppose two boys are playing
of a man and the bodies of animals, etc., are by the bank of the river. Suddenly one boy
like that. Chit (consciousness) and chetana goes to the brink. One step more and he would
(sensibility) are two different things. Chetana be carried away by the deep and swift current.
is only the manifestation of chit. I look at the scene from my seat at a safe
20
distance. As soon as I see the boy at that point I with his hands, Srinath said that Maharaj
feel a great anxiety in my heart and I shout out. had given that thing to the Brahmacharin.
This means I have forgotten my own ‘identity’ The gentleman exclaimed, ‘Oh, so that’s it!
and have mixed up myself with the ‘identity’ Otherwise, I have been wondering how a
of the boy. In other words, ‘for the time being’ Brahmacharin could use such a [luxurious]
I have veiled the knowledge that I am at a safe thing.’ Srinath Maharaj reported it to Premesh
place and identified myself with the boy. This Maharaj. After that whenever we went to
is called veiling and projection. Premesh Maharaj he would say, ‘Oh, that’s
You have a beautiful torch; somebody it! Otherwise, I have been wondering how a
has given you that a few days ago. Suddenly Brahmacharin could use such a thing.’ We
one evening you see a torch as beautiful as would also burst into laughter.
that in the hands of someone else; immediately One day Maharaj was telling us some
you would think—how is it that my torch incidents of his life. He said, ‘In Sylhet all
has gone to his hands? What a play of veiling of us—Gopesh, Soumyananda, Debesh and
and projection in the incident! Firstly, getting myself—used to make merry in the name of
possession of that torch of yours, and having Thakur. One day a gentleman grave-facedly
had it with yourself for two days, you identify told Soumyananda, “Laugh not, you laugh
yourself with it and forget that you did not not. You are Brahmacharins; so do not laugh”
have such a torch earlier. Secondly, you also (he said this in the peculiar dialect current in
forget that there may exist other torches of the Sylhet). We too would make merry among
same type. Exactly like that, we consider this ourselves and say in jest, ‘Laugh not, you
body as mine own. Yet how many times had I laugh not.’ (mimicking the same Sylhetese
assumed bodies of how many different types intonation).*
in earlier births! Each time I had forgotten my One day we were discussing scriptures
real identity and felt happiness or misery when with Maharaj—I do not remember the date.
the body had been happy or miserable. Maharaj: I have explained the three states
and the witness to you over a long time. Tell
Premesh Maharaj had a good sense me a little what you have understood about
of humour. He used to make fun in course these.
of discussing scriptures. I remember an Attendant: Ordinary people have three
incident. Some people have the bad habit of types of state: (1) waking state, (2) dreaming
eavesdropping others’ words. A gentleman state, (3) state of deep sleep. In the waking
had given Premesh Maharaj a Sitalpati (a kind state we are active. Then our physical and
of mat that cools the body when one lies on vital sheaths remain conscious. The physical
it). As Maharaj had already had one, he gave and vital sheaths act through the organs of
it to a Brahmacharin. Now a fellow would work and perception. In the dreaming state the
occasionally go to the latter’s room to meet mind and the intellect are active. The mental
Srinath who also lived in the same room and and intellectual sheaths remain conscious, but
used to work in the field and the farmhouse. the awareness of the physical world remains
Once the same man went to that room and
saw the Sitalpati spread on the bed of the * Sylheti is the Bengali spoken in Sylhet Division
of Bangladesh and the Barak Valley region of
Brahmacharin. As he examined the Sitalpati southern Assam.
21
veiled. In the state of deep sleep nothing

other than the vital principle is active. As if ‘I’
become totally non-existent. The mind merges
in the intellect, intellect merges in nescience
(ajnana). I experience the original I-ness (mula).
Maharaj: So you see the same ‘I’ is
undergoing the three states one after another.
I am not stable in any of these. So I am the
witness of the three states. In that case the
question arises—who am I?
Attendant: Why can I not recognize my
own true nature?
Maharaj: Whatever I think, the same
thought arises in my intellect and directs the
mind in that direction. For great many aeons
we have directed our intellect towards eating,
sleeping, etc. So it has become habituated to go
that way. If for several years we turn it again
towards what is good, it would run towards
that. It is itself insentient. It would go as it is Swami Premeshananda
directed.
One can dominate over body and mind as it is touched. Or to take another example
if one wills so. If Aurobindo wants to save the papaya tree rises upwards in search of
himself from the Britishers, he has to take light.
asylum in Pondicherry [which was a French Maharaj: Yes. See that the upper branches
territory]. Like that if the mind has to be saved and twigs spread themselves to respire.
from lust and anger, then one must take refuge Similarly small roots at the bottom spread
in God. themselves like tongues to take nourishment
Attendant: Why? from the earth.
Maharaj: One has to know how a person Attendant: So it is consciousness which
who has conquered lust, anger and greed has works through the ‘medium’ of the vital
done that and follow such a person. This also principle (prana). That means in the absence
results in thinking about and meditating on of consciousness there is no work for the vital
God. principle too.
Maharaj: You sow a seed in the ground;
17.10.1958 you would see how two roots come out
Maharaj: There are two [kinds of] of it. From the ant to man, all have that
entities—one is insentient, the other is sentient. Consciousness in them. That indivisible chit
Tell me what you have understood. desired that it would experience the life of an
Attendant: The tree is ‘apparently’ ant. So it entered the body of the ant. But after
insentient. But it has consciousness in it, thus entering that, it forgets that it is the indivisible
the lajjavati (mimosa) plant shrinks as soon chit. It thinks that it is an ant. In this way
22
after assuming 84 hundred thousand births it samskara of a Brahmin—not to those who have
becomes a man. Then for 100 human births, only been born in a Brahmin family. Once
after being knocked about and finding no Swami Shivananda said to a Brahmacharin,
happiness in the world, it searches other things ‘Go and offer the bhoga [food offerings].’ He
and tries to understand itself. Had Thakur not said, ‘I do not have a Brahmin body.’ Then
come we would have been compelled to wait Maharaj (Swami Shivananda) said, ‘What did
for another 100 births. you say? Why can one not be a Brahmin if one
Attendant: How does Yoga-kshema- is not born in a Brahmin family?’
vahamyaham (‘I [the Lord] carry what they lack To take the responsibility of an Ashrama
and preserve what they already have’, Gita is not an easy proposition. To do that one
9/22) happen? has to take the responsibility of the ‘spiritual
Maharaj: The answer is simple. Suppose life’ of all. It will not do if one can deliver a
a monk has become tired and hunger-stricken. nice lecture or write a few lines of excellent
There is no hope of a meal. Suddenly a party English. One will have to apply one’s mind to
of picnickers comes. They feed the monk to his the situation of the Ashrama one is in. There
satisfaction. has not been as yet any arrangement for giving
‘training’ on these.
22.10.1958 An ideological movement centred at
Maharaj saw a labourer in a beautiful Sylhet had begun in that region. There should
dress, passing by the Ashrama and said: not be too much mixing of householders
The country has awakened. But there is with monks. If one aims at getting honour in
dearth of money and a lot of suffering in the society, one should not take to monkhood.
country. Yet there will be progress and the Where can religion be found? Religion
country will rise. It is not easy to repair an old rests in one’s hair. See that the Mohammedans,
dilapidated house. There is need of new ‘idea’. Christians, the saints and sages among the
If one talks about continence, they say — that Hindus, all use hair in one form or other.
would be violation of the dictates of God. One Again the monks here discard their hair. Do
will have to inject Swamiji’s ‘idea’ into this you understand the situation? All had been
stale, rotten society. Our priests had kept the busying themselves with the outer shell
non-Brahmins as untouchables. There can be leaving out inner life. That is why Thakur
Brahminhood in anybody. Duties in the shrine came and set up a new ideal.
should be assigned to persons who have the (To be continued . . . .)
India’s Timeless Wisdom
Kabir says, do not flaunt yourself and laugh at the poor, for, your boat is still afloat on
the ocean (of life). Who knows what would happen next!
—Sant Kabir
23
Annual Report
Ramakrishna Math and Ramakrishna Mission

Synopsis of the Governing Body Report for 2014-15
The 106th Annual General Meeting of the Ramakrishna Mission was held at Belur Math
on Sunday, the 27th December 2015 at 3.30 p.m. Following is the synopsis of the annual report
presented at the meeting which was attended by monastic and lay members. The meeting also
included presentation of the Report on the Commemoration of the 150th Birth Anniversary of Swami
Vivekananda.
UNESCO has established an official A new branch centre of Ramakrishna
relationship with the Ramakrishna Mission Mission was started at Shimla, Himachal
in the areas of inter-cultural dialogue, social Pradesh. ‘Sevavrata’ a new sub-centre of
cohesion and a culture of peace and non- Ramakrishna Mission Ashrama Sargachhi,
violence for a period of six years. was started at Bairgachhi village, Dist
Foundation stone for the proposed Murshidabad, West Bengal. Outside India,
Centre for Human Excellence and Social Sciences, a new sub-centre of Jessore (Bangladesh)
‘Viveka Tirtha’, at Rajarhat, New Town, Mission centre was started at Narail,
Kolkata, was laid by the Chief Minister of Bangladesh.
West Bengal. International Diabetes Federation In educational field, the following
(IDF), Brussels, Belgium, awarded recognition new developments deserve special mention:
to the Certified Diabetes Educator-India (i) Smart Class facilities (computer-aided
(CDEI) programme at Vrindaban centre teaching tools) were introduced in our
for excellence in providing diabetes schools at Aalo (Arunachal Pradesh),
education to healthcare professionals. Chennai Mission Ashrama (Tamil
Shillong centre was conferred Nadu) and Deoghar (Jharkhand)
Youth and Education Award 2014, by centres; (ii) Karimganj (Assam)
‘Christ School International’ and ‘Don centre started a computer centre;
Bosco Centre for Indigenous Cultures’ in (iii) Delhi centre trained 1700 teachers
recognition of the centre’s excellent service in of 700 CBSE schools in Delhi NCR, Bhopal,
Northeast India. Cleanliness, a hallmark of our Hyderabad, Chennai and Kolkata in imparting
tradition, got an impromptu recognition under values education to students; (iv) Guwahati
the Swachh Bharat Abhiyan of the Government centre launched a quarterly journal in
of India and the centres enthusiastically Assamese language, entitled Vivek Bltaskar.
undertook cleanliness drives in their localities. In medical field, the following new
The four-year-long service programme developments deserve special mention: (i)
was run in different parts of the country from two modular operation theatres with advanced
2010 to 2014. A sum of Rs. 93 crore was spent facilities and a new acupuncture clinic, etc., in
on these central-government-aided service Lucknow hospital; (ii) a cardiac care centre
projects. which includes a high dependency unit, cath.
24
lab and cardio-thoracic vascular surgery tailoring, handloom, motor vehicle driving,
unit etc at Seva Pratishthan, Kolkata; (iii) naturopathy assistant; (iv) The renovated
Vrindaban centre opened a new emergency Dilaram Bungalow (sanctified by Swamiji’s
block; (iv) Delhi centre upgraded the Fundus stay in 1892) at Vadodara (Gujarat) centre was
Fluorescein Angiography (FFA) equipment at inaugurated.
its TB clinic. Outside India, the following new
In rural development field, the following developments deserve special mention: (i)
new projects deserve special mention: (i) Colombo centre, unveiled a bronze statue
Ranchi (Morabadi) centre constructed 228 of Swamiji at Sri Ponnambala Vaneshwarar
percolation tanks under the IWMP (Integrated temple in Colombo which was visited by
Watershed Management Programme), con- Swamiji in 1897; (ii) Sacramento centre
structed gravity irrigation systems, which do celebrated its golden jubilee; (iii) A newly
not need any power, at Piprabera, Simrabera, built Universal Meditation Centre at Swami
Rupru and Jharna Pani villages of Angara Vivekananda College of Fiji centre was
Block; (ii) A water treatment plant with a inaugurated.
capacity of 2000 litres per hour was installed During the year, the Mission undertook
by Rajahmundry centre at Rampachodavaram Welfare work by way of providing scholar-
in East Godavari district of Andhra Pradesh for ships to poor students, pecuniary help to old,
the local tribal people; (iii) Narainpur centre sick and destitute people, etc (about 8.22 lakh
started various projects to develop 105 hectares beneficiaries); expenditure incurred Rs. 14.74
of land in 6 villages and 20 Anganwadis crore.
helping 600 children. Medical service was rendered to more
Under the Math, following new projects than 81.62 lakh people through 10 hospitals,
deserve special mention: (i) Ma Sarada Voca- 74 dispensaries, 44 mobile medical units and
tional Training Centre was started at Baghbazar 963 medical camps; expenditure incurred Rs.
(West Bengal) centre; (ii) A newly constructed 167.08 crore.
homeopathy dispensary was inaugurated Nearly 3.18 lakh students were study-
at Palai (Kerala) Ashrama; (iii) Ponnampet ing in our educational institutions from
(Karnataka) centre started a Vocational kindergarten to university level, non-formal
Training Centre for providing training in education centres, night schools, coaching
classes, etc. A sum of Rs.267 crore was spent
on educational work.
A number of rural and tribal develop-
ment projects were undertaken with a total
expenditure of Rs. 11.74 crore benefiting about
16.96 lakh rural people.
The Mission and Math undertook
several relief and rehabilitation
programmes in different parts of the
country involving an expenditure of Rs. 6.34
crore, benefiting 2.98 lakh people of 1.18
lakh families.
25
Commemoration of the 150th Birth Anniversary of Swami Vivekananda

A final report of the Central-Govern- 7. Special Programmes for the Youth:
ment-grant-aided service projects from Youth Counseling Cells in 12 cities - counseled
08.10.2010 to 31.10.2014 48,714 youths; Organized 3 National Level,
1. Gadadhar Abhyudaya Prakalpa 6 Regional Level and 18 State Level Youth
(Integrated Child Development): Implemented Conventions / Camps—total participants:
through 174 units in 23 states. About 18,300 88,600; Held competitions in essay-writing,
children were benefited. A sum of Rs. 25.95 quiz, etc.,: 1 National Level, 4 Regional Level
crore was spent. and 13 State Level (total 4,57,304 participants);
2. Vivekananda Swasthya Parisheva Conducted Sustained Graded Value Education
Prakalpa (Health Services Project for Mothers Programmes through (a) 397 units (Non-formal
& Children): About 13,700 mothers and type) in 14 states with 17,904 students of 246
children were benefited through 126 units in institutions; and (b) 2,692 units (Classroom-
22 states. A sum of Rs. 17.98 crore was spent. based) in 18 states with 1,23,165 students of 774
3. Sarada Palli Vikas Prakalpa (Women schools. A sum of Rs. 28.74 crore was spent.
Self-Empowerment): Implemented at 11 8. Electronic Media Project: Two docu-
villages in 8 states. In all, 3194 women were mentaries—‘Women of India’ & ‘A Poet, a Man,
benefited. A sum of Rs. 2.04 crore was spent. a Monk’, an e-book on Personality Development,
4. Swami Akhandananda Seva Pra- a multimedia presentation on Education, all
kalpa (Poverty Alleviation): Project was based on the teachings of Swami Vivekananda.
implemented through 12 units in 7 states. A documentary Rising India on the activities
Altogether 3109 people were benefited. A sum for the disadvantaged; 26-episode Vivekananda
of Rs. 2.01 crore was spent. Answers, an interactive programme for the
5. Special Service Activities (For youth, aired on Doordarshan. A sum of Rs. 2.87
Professionals and Parents): Altogether 50,863 crores was spent.
parents and professionals were benefited in 13 9. Cultural Programmes Project: Organi-
states. A sum of Rs. 99.32 lakh was spent. zed 2 International, 1 National, 3 Regi-
6. Print Media Project : In all, 49.55 lakh onal-Level, 10 State-Level Seminars & 5 Regi-
copies of books were printed, which included onal-Level Conferences on ‘Relevance of
short life and teachings of Swami Vivekananda Swami Vivekananda in meeting the challenges
in 24 Indian & 3 Foreign (German, Japanese in the 21st century’, ‘Religious Harmony’ and
& Zulu) languages, 75,000 copies on National ‘Unity in Diversity’, etc. 19 Classical Music
Leaders of India, The Cultural Heritage of programmes. A sum of Rs. 5.34 crores was
India—1100 sets (8 volumes), The Complete spent.
Works of Swami Vivekananda - 1200 sets (9 In all, a sum of Rs. 93 crore was spent on
volumes), etc. A sum of Rs. 6.16 crore was the above projects.
spent.
We take this opportunity to express our heartfelt thanks to our members and friends for their
kind cooperation and help.
Swami Suhitananda
General Secretary
26
Article
Vedanta and Swami Vivekananda

SWAMI TATHAGATANANDA
‘The Great Mine of Strength’ forces of nature and a slave to irresistible

In his lecture, ‘Vedanta and Indian Life’, passions. The consciousness of bondage, of
Swami Vivekananda remarked: weakness and of impurity is present in us,
The Upanishads are the great mine of strength.
Therein lies strength enough to invigorate the
whole world; the whole world can be vivified,
made strong, energized through them. They
will call with trumpet voice to the weak, the
miserable and the downtrodden of all races, all
creeds and all sects, to stand on their feet and be
free. Freedom, physical freedom, mental freedom
and spiritual freedom are the watchwords of the
Upanishads.1
And in his lecture, ‘The Mission of the
Vedanta’, he said:
Teach yourselves, teach everyone his real
nature, call upon the sleeping soul and see how
it awakes. Power will come, glory will come,
goodness will come, and everything that is
excellent will come when this sleeping soul is
roused to self-conscious activity.2
Swamiji looked upon Vedanta as a great
source of inspiration. The Vedantic doctrines
of Atman points out that the human spirit is
in reality identical with the Supreme Being.
Atman is one and universal. The primary
message of Vedanta, according to Swamiji, is Swami Vivekananda
the proclamation of man’s true nature as the because we have forgotten our identity, and
birthless, deathless Spirit, ever free, perfect and the moment we assert our divinity again, the
ever pure. The human being is not really the inalienable nature of ours, which no amount of
weak and groveling creature that he seems to self-hypnosis can really change, it will manifest
be—a creature who is at the mercy of hundred itself. The world of matter which appears so
The author is a senior monk of the Ramakrishna Order, and the Head of Vedanta Society, New York. His
books include The Journey of the Upanishads to the West, and Light from the Orient, among others. o
27
vast and so overpowering is only a misreading previously for the elevation of the collective
of the nature of the Supreme Atman. life of the people and for providing a solid
The next important teachings of Vedanta basis for all-round prosperity.
that caught the imagination of Swamiji were In the light of the gospel of Neo-Vedanta,
those about abhaya (fearlessness), shraddha there is ‘no distinction henceforth between
(faith and reverence) and tyaga (renunciation). sacred and secular. To labour is to pray. To
conquer is to renounce. Life is itself religion.
Vedanta View of Life To have and to hold is as stern a trust as to
Vedanta does not preach a static view quit and avoid.’3 Taking his stand on this set
of life. It is a perennial source of strength principle, the great Swami deduced a series of
and creativity. Its theme is the freedom of consequences bearing vitally on the entirety of
the human spirit. It underlines the infinite life, thought and activity.
dimensions of the human personality. It The situation that faced Swamiji in his
explains every great movement, social, time was a very complex and baffling one.
political or religious—nay, the entire gamut India was groaning under the heels of the
of life itself as an expression of the urge for foreign conqueror. It was no longer isolated
freedom that is inherent in man. The Atman is and was exposed to the influence of the
the basis of our consciousness, our happiness, Christian missions, English education, Western
even of our very existence. One man differs culture, and materialism augmented by science
from another in body, colour, race or mental and technology. Hence the Indian renaissance
attitudes, but not in this essential truth of his that began with the advent of Rammohan
being, his self. This is the real point behind Roy was not confined to religion. People were
universal religion and the brotherhood of interested in many things—politics, social
man. The discovery of this truth is indeed of reform, science and materialism. Religion itself
momentous importance. was caste-ridden; rituals and superstition were
Sister Nivedita has aptly described choking it. Atheism was rampant; poverty,
Swamiji as ‘the worker at foundations’. stagnation and exploitation were the order
He is the only man who has utilized the of the day. What was needed was all-round
life-giving message of Vedanta for the reconstruction at a rapid pace.
regeneration of India and for the establishment The modern age was different from
of Universal Religion. The base of his the age of religious revolution of the
mission is a spiritual non-dualism and any Upanishadic era and the times of expansion
eclectic, exotic, superficial, pseudo-universal and consolidation of the message of Gita.
religious propaganda indulged in by modern In Swamiji’s view, man had too long been
intellectuals have no insight into the spiritual obsessed with the idea of sin and weakness.
unity of man. Vivekananda saw to it that It was high time for man to wake up to the
Vedanta no longer remained confined to the consciousness of his own divine nature
forest and given over to scholastic speculation, which was his birthright. This alone was
but was made the property of the masses for rightly considered to be a panacea for all
lifting them up in the spiritual scale, as well maladies of stagnant and moribund life. Self-
as for sustaining them in the struggle of life. knowledge alone could foster love and mutual
The concept of Atman has not been applied understanding between man and man.
28
It alone would summon men and new knowledge for the improvement of
women everywhere to the mighty adventure the secular life of people. He also made
of freedom and fearlessness, sympathy Hinduism dynamic by enkindling in it the
and service, and to the spiritual realization zeal for dissemination of the gospel of
of inner unity, and thus help the solving universal truths for the welfare of the
of the formidable problems of life. An humanity at large.
overemphasis of the jnana attitude was a Swamiji emphasized a twofold appli-
historical necessity—for counteracting the cation of Vedanta in practical life:
pernicious and debasing effects of the feeling (1) arousing man’s faith in himself, and
of unworthiness of man, which feeling was (2) serving brother-men in the spirit of
engendered by slavery. The Swami said, serving God.
‘Strength is the medicine of the world’s A distinctive character of Swamiji’s
disease.’4 To him, spirituality was strength message was its comprehensiveness. His
and strength was the test of true realization. message was meant for all grades of life.
Vedanta in his hands became a gospel of In conformity with the Vedic teachings, he
intense activity and connoted the widest recognized a twofold way—the pravritti marga
expansion of the spirit. It became a great and the nivritti marga. He declared,
force for the moral regeneration of an India Our duty is to encourage everyone in his struggle
that was haunted by the spectre of fatalism, to live up to his own highest ideal, and strive
defeat and decay. Again and again the Swami at the same time to make the ideal as near as
reminded his countrymen of their glorious possible to the truth.
spiritual heritage and stressed the special role An outstanding discovery of the
his generation had to play in the evolution of Swami has to be mentioned here. His histo-
modern renascent India. The reconstruction of rical knowledge and insight unveiled to
India had to be based, he said, on the bedrock him the supreme fact that spirituality was
of her spiritual resources, on the Upanishads, the very lifeblood of India and that her
which were an inexhaustible mine of infinite regeneration had to be worked up on a
strength. He taught that without faith in spiritual basis. Underlying all diversities of
the Atman—ever free, pure, immortal, self- sects, castes, doctrines, rites, customs, etc.,
luminous, as the Upanishads describe it, men there was a spiritual unity in Indian life
could not be strong and invincible. which his extraordinary genius clearly saw.
That period in India’s history in which No extraneous forces could, he knew, help
Swamiji lived and worked was characterized, the growth of a nation as much as the slow-
in part, by the search of ideologies. Swamiji moving yet formative forces of its own national
presented Vedanta as a fearless philosophy life could. The life force of India, he saw, was
of life which helped man to frame ideas for religion and religion alone. He said,
himself ‘with the intensity of the fanatic and In India, religious life forms the centre, the
the extensity of the materialist’. In Swamiji, keynote of the whole music of national life, and
Hinduism got a fresh lease on life and if any nation attempts to throw off its national
vigour. He infused Hinduism with the ideal vitality, the direction which has become its own
of complete self-dedication to the service through the transmission of centuries—that
of humanity. He encouraged the study of nation dies, if it succeeds in the attempt.
29
Swamiji not only preached this ideal, hear so much spoken, is due to the utter want
but he went a step further and warned the of this dharma. Without enjoyment, renunciation
country that India’s special gift to the world can never come.
throughout the ages had been the profound
truths of spiritual life and that on her A New Order of Monasticism
regeneration depended the regeneration of Hence, Swamiji deviated from the
the world. traditional way, by not imparting the
cardinal Vedic teaching of the divinity
Spirit of Tyaga—the Basis of Vedanta of the soul exclusively to the seekers of
The spirit of Vedanta, asserted Swamiji, spiritual knowledge. He democratized it
was through and through permeated by the and proclaimed its message to one and all,
idea of renunciation. The alpha and omega to the spiritual seekers as well as to the
in India was renunciation. Give up, says the materialists. He recommended its application
Veda, give up. Na karmana, na prajaya dhanena, not only for spiritual development but also
tyagenaike amritattvam anasuh (‘neither through for material and intellectual development.
karma, nor through progeny, nor through He said, ‘This infinite power of the spirit
wealth, but only through renunciation have brought to bear upon matter evolves material
some attained immortality’). So he emphasized development; made to act upon thoughts,
the twin ideals of our culture—renunciation evolves intellectually and made to act upon
and service. itself, makes man a God. Manifest the divinity
It was Swamiji’s philosophy of mobility within and everything will be harmoniously
and vitality based on the message of the arranged around it.’
Aitareya Brahmana—charaiveti—‘move on’, He also enjoined on the monks of
which gave a tremendous inspiration to the Ramakrishna Order a twofold duty: While
new forces operating in modern India. Said striving for his own liberation the seeker
he, ‘My hope is to see again the strong points should work for the good of the world as
of India, reinforced by the strong points of well. And here lay the originality of the
this age, only in a natural way. The new state Swamiji. He, with his Guru, Shri Ramakrishna,
of things must be a growth from within.’ for the first time in the history of Indian
Swamiji’s all-encompassing vision took in its philosophy, combined the monistic Vedanta
ken those who aspired after temporal values theory of the oneness of Brahman with the
as well as those who sought spiritual bliss. He monotheistic Vedanta
said, practice of universal
With us the prominent idea is mukti—there was love and service. Vedic
a time in India when dharma was compatible seers, Jains, Buddhists,
with mukti. There were worshippers of dharma Monotheistic Vedantists
such as Yudhishtira, Arjuna, Bhisma and Karna, and many others
side by side with the aspirants of mukti such as preached and practiced
Vyasa, Suka, Janaka. On the advent of Buddhism, the ideal of service to
dharma was entirely neglected and the path of humanity. But none
moksha alone became predominant. The central before had preached
fact is that the fall of our country, of which we the ideal of service to
30
man as God Himself. In fact, in the whole the spirit of service to God. His message was
history of mankind, as has been well stated, the logical conclusion of the teachings of the
none has proclaimed the glory and grandeur of Vedanta, the Gita and the Bhagavatam. Truly
man—his absolute divinity, infinite greatness, speaking, it was not at all a new message. But
and immeasurable dignity in such a vehement its practical application in every department
manner as Swamiji. of life had not been tried before. Such a course
He elevated and sublimated the em- had been recommended by Shri Ramakrishna
pirical to the transcendental, instead of himself. ‘No, not kindness to living beings, but
denying the former. service to God dwelling in them’, said he. He
The Vedanta does not in reality denounce the further said, ‘If God can be worshiped through
world—it really means deification of the world— a clay image, then why not through a man?’
giving up the world as we think of it, as we know It was to the singular credit and eternal glory
it, as it appears to us and to know what it really of Swamiji that he exhorted us to practise this
is. . . You can have your wife but you are to see teaching in the modern age for the welfare of
God in the wife. In life and in death, in happiness the suffering humanity. He blended the ethical
and in misery, the Lord is equally present. The and spiritual ideals beautifully. His message
whole world is full of the Lord. Open your eyes was for men of realization, too. Serving man
and see Him. This is what Vedanta teaches.5 even after attaining the Supreme Bliss had to
And, this may be taken as one of the be regarded as a very high state—a state of
best commentaries on the Vedanta. He super-knowledge and super-devotion.
emphasized equally the twin aspects of Shri Ramakrishna and his disciples have
Supreme Godhead—the transcendental and emphasized the ideal of living in the world as
the immanent. Swamiji pointed out that the a free soul for the well-being of the humanity.
Vedanta, in all its forms, is intensely practical. This is the vijnani stage of evolution. Swamiji
Two celebrated mantras—sarvam khaluvidam linked Vedanta and Buddhism. His view
Brahma (The world is Brahman)6, and ayamatma was that one was incomplete without the
Brahma (The soul is Brahman)7, give the most other. Swamiji felt the need of all the three
comprehensive view of the state of things systems of philosophy—Dvaita, Advaita and
in the universe. Swamiji had to deal with Vishishthadvaita. He brought out their inner
the active, busy, complex life of intellectual glory, inherent beauty, and infinite wealth
triumph and material achievement—a life through his message and synthesized in a
which demanded the spiritualizing principle simple, straightforward and charming manner.
of karma. Idleness in the garb of contemplation In his view, the oneness of Advaita had to be
was no longer to be tolerated. He had to rouse reached through Dvaita and Vishishthadvaita,
all to action. In fact, he presented karma yoga as the three were not contradictory, but
to people, with a broad and elevated outlook, complementary.
without denying the bliss and glory of the real This synthesis of Dualism, Qualified
meditative life. Monism and Monism was the work of the
mastermind of Swamiji. It was indeed a
The Ideal of Service marvelous ‘discovery’. The Advaita, as
In his view, all domestic, social, and propounded and practiced by Swamiji,
humanitarian deeds could be performed in was therefore marked by a wonderful
31
spirit of acceptance of diversity. Thus the the tenacity of a scholar and the tenderness
originality of Swamiji lies in that, though a of a lover, the devotion of a Theist and the
staunch Advaitin, he recognized the supreme spirit of service of a Humanist.’ We may call
importance and absolute necessity of feelings his interpretation of the Vedanta doctrine by a
in one’s spiritual life. ‘It is feeling that is life, new name, manava advaitavada or ‘Humanistic
the strength, the vitality, without which no Monism’. For whoever sang manava-mahatmya,
amount of intellectual activity can reach God.’ or the glory of man, in sweeter tunes than he?
This feeling or love is the logical and living Swamiji said,
outcome of his realization of the basic and No books, no scriptures, no science can ever
infinite unity of creation. Love and knowledge imagine the glory of the self that appears as
are by no means opposed, but are rather man, the most glorious God that ever was, the
complementary—like the hard stem and the only God that ever existed, exists or ever will
soft petal of a flower. exist. Bold, brave beyond the conception of the
The hiatus between the ideal and the present day stand the giant minds of the sages
practical has been beautifully bridged by his of the Upanishads, declaring the noblest truths
that have ever been preached to humanity,
emphasis on the practice of Vedanta in life.
without any compromise, without any fear.
Swamiji has thus carved a place for himself as
This, my countrymen, I want to lay before you.
modern apostle of Advaita, of cosmic unity.
. . . go back to your Upanishads, the shining,
His words have become the modern hymn of
the strengthening, the bright philosophy, and
Advaita: ‘I see God in all that exists. I see him
part from all these mysterious things, all these
as completely in the least fragment as in the weakening things. Take up this philosophy;
whole cosmos. . . .’ the greatest truths are the simplest things in the
world, simple as your existence. The truths of
Head and Heart Combination the Upanishads are before you. Take them up,
Swamiji indeed had ‘the head of live up to them, and the salvation of India will
Shankara and the heart of Chaitanya, the eyes be at hand.8
of a Monist and the hands of a Monotheist, Such were the ringing words of Swamiji. o
References
1. The Complete Works of Swami Vivekananda, Advaita 4. Ibid., Vol. II, p. 201
Ashrama, Calcutta, Vol. III, p. 238 5. Ibid., Vol. II, p. 146
2. Ibid., Vol. III, p. 193 6. Chandogya Upanishad, 3.14.1
3. Ibid., Vol. I, p. xv 7. Brihadaranyaka Upanishad, 4.4.5
8. The Complete Works, Vol. III, p. 225
Why weepest thou, brother? There is neither death nor disease for thee.
Why weepest thou, brother? There is neither misery nor misfortune for thee.
Why weepest thou, brother? Neither change nor death was predicated of thee.
Thou art Existence Absolute.... Be your own Self.
32
New Find
Unpublished Letters of
Swami Saradananda1
Math. Belur. Howrah.
India. April 30, 08.
My dear Granny2–
I am sure you will be sorry to get my last letter but those are my
present feelings.
Kindly tell Nivedita that I will try to answer her questions next
mail as I will have to consult some books for them. I hope she is well.
When do you think she will come back to us? How is her mother? I hear
that she was ill.
How is Dr.Bose? We are indeed sorry & anxious to hear that he was ill. I hope he is quite
himself again.
Will you not come to India with Nivedita & Dr.Bose? It will be so good if you can. I hope
you have fully recovered from the effects of Influenza.
How are the lectures of Abhedada received in London. May I trouble you to send the
enclosed letter to Swami Abhedananda, as I do not know his London address or the address of
the Society?
Sister Christine has gone to Mayabati for the summer. We have not had any of those
beautiful April showers & thunderstorms as yet & it is hot.
Famine is almost all over Northern India! Our Relief works have been opened this year in
April by the side of the Chilka Lake.
So many known to us have died this year of plague & Cholera & other diseases. Cholera &
Typhoid are still raging in Calcutta.
Poor India! I do not know how she will be saved from these fell diseases & especially from
famine which has now become a regular annual occurrence!
With my love to you dear Granny in which Jogin Maa has desired to join hers and prayers
to Sri RK as ever
Yours affecly
Saradananda
Math. Belur. Howrah.

India. Oct.7.09.
My dear Grannie,
I have not had the pleasure of hearing from you, since your return from Norway. I hope
this does not mean illness.
I have mailed you about ten days ago 3 photographic pictures of the Math and the grounds.
I hope these will reach you in good condition. Kindly give one to Santi and one to Agnes, with
33
my best wishes and blessings. I am sorry I have been as negligent in my correspondence with
them as ever and I believe I am too old now to correct this bad habit with such increasing amount
of work every year on me. And if my friends in America do not realize for this, that I cherish the
same warm feelings towards them as ever, I am sure I will be much misunderstood—but there is
no help. I will send you more photos of the Math if you write me for them.
I am well—only my eyes are getting weaker daily though I do not work at night, since the
doctors told me so.
Nivedita is well and in Calcutta. She intends going to Darjeeling for a few weeks soon. We
are publishing her book on “The Master as I saw him.” The book will be out by December next.
Sister Christine is in Darjeeling with the Boses. I do not know when she will be returning.
You know perhaps she is in charge of a daughter of the late Mrs. Asu Bose, who is suffering from
Pthisis seriously. The school is being conducted by the Hindu Ladies, whom the sisters have
trained by this time.
The Holy Mother is in Calcutta now and putting up in the little house, which we have built
at Baghbazar recently and of which I spoke to you in one of my former letters. The house is a tidy
one but has too little accommodation, considering Her large family of children.
Sister Nivedita & myself have found out by talking to Her that She (the Holy Mother) would
like to see a convent erected in the fashion of the Math, Belur for the women. Miss Glenn who
was here to visit the Holy Mother, and who paused here in the name of Sister Devamata (most
possibly offered to her by Swami Ramakrishnananda), had also a talk with the Holy Mother about
it and is very sanguine about the work. She has promised to help raising funds as far as she can.
She is now on her way to New York.
Now if such a women’s convent is ever to be it must have a house or wing for western ladies
and a house or wing for Indian ladies of various provinces, besides a room or two for the Holy
Mother Herself and outhouses, cowsheds & grounds etc. Then alone will it be such as Swamiji
had planned for bringing the East & West together. I write you all this so that you might lay it
on your head & see how far it might be made practicable regarding funds. I must consult Swami
Brahmananda as soon as he comes from Puri, before settling definitely on some such plan.
I am giving Sister Christine her monthly allowance of Rs 25/-. The amount that you sent will
last till December next. So kindly send another cheque by that time if it does not inconvenience
you in any way.
I hope Olea is well & the adopted girl prospering. Remember me kindly to her & to all who
care for me yet.
We are all so sorry to hear of Mr.Leggett’s death.
With my love & blessings to my grannie
The affectionate boy
Saradananda
References
1. A direct disciple of Sri Ramakrishna 2. Mrs. Sara Bull, an American disciple of Swami Vivekananda
Courtesy: Ramakrishna Museum, Belur Math
34
Article
Baba Premananda Bharati and the

Vedanta Society
GOPAL STAVIG
From A Journalist to a Vaishanava Monk evidence comes forth. According to The Gospel
Surendranath Mukherjee (or Mukherji) of Sri Ramakrishna, Ramakrishna attended the
the man later known as Baba Premananda Chaitanya Lila at the Star Theatre on Sunday,
Bharati(1858-1914) was born into an September 21, 1884. ‘He was accompanied by
orthodox family in Dhaka in January 1858.
After attending the University of Calcutta,
Surendranath became a journalist, writer and
editorial staff member of the Lahore Tribune
and the Punjab Times. He then traveled to
Calcutta and founded his own newspaper,
the Gup and Gossip. The following statement
by Professor Gerald T. Carney the leading
authority on Baba Bharati in the West describes
his personality aptly. Carney received this
information from a Bengali source:
In Calcutta Mukherjee [or Mukherji]
formed part of the cadre of young Bengali
intellectuals who gathered around Rama-
krishna, a group that included the playwright
Girish Chandra Ghosh, Narendra Datta (later,
Swami Vivekananda), and Amritlal Roy. In Baba Premananda Bharati
this company he attended a performance of the M. Baburam, Mahendra [Mukherji], and two
Chaitanya Lila, staged by Girish Chandra Ghosh or three others.’2
at Calcutta’s Star Theater from August 1884. This What has been verified is Bharati’s
experience brought about the religious conversion wonderful conversion experience discovered
of the young journalist. No exact date is given for by professor Carney in an old newspaper. It
this conversion experience.1 is to the credit of Girish Ghosh that this life
It must be cautioned that this statement transforming event occurred when Bharati was
must be considered to be tentative until further viewing one of his powerful devotional plays.
For over 50 years the author has been a member of Vedanta Society of Southern California, USA. He is the
author of the book Western Admirers of Ramakrishna and His Disciples, edited and published by Advaita
Ashrama Kolkata, and has contributed thoughtful articles to various religious and philosophical journals
including The Vedanta Kesari. o
35
In Bharati’s own words from the New York Vivekananda who was then preaching in
Herald of November 23, 1902: Chicago.4
But just at this time my religious instinct started After traveling to Suez, Paris and
to assert itself, and very soon it overcame London, on October 15, 1902, Bharati arrived
my passion for journalism. I was witnessing in New York City and soon became a popular
a performance of ‘Chaitanya Lila’ at the Star spokesman for Indian religion in the West.
Theatre. Chaitanya was an incarnation of Bharati greatly benefited from Vivekananda’s
Krishna, the Form Manifestation of the Hindoo’s success in the West and he was aided in his
absolute deity . . . This indescribable, wondrous mission by a number of devotees of Swamiji.
scene made a profound impression upon me. I His biographer Carney wrote, ‘There are
had at last found my religion of love so hazily reports that Baba Bharati had met with Swami
understood in boyhood, and resolved to give
Vivekananda in India, and may have received
my life to it. With this awakening all attraction
the names of some contacts [in the West] from
for things material left me, and in the depth of
him.’
my heart flowed a stream of nectar which every
The New York Herald of November
moment thrilled through my being. ‘Krishna,
my beloved!’ I exclaimed to myself, ‘I am
23, 1902 described him this way. ‘As Baba
thine forever. Thou art the mystery of love, the [Bharati] speaks and writes English with
universe is its expression, and Chaitanya their skill and frequency, he has great advantages
most merciful explanation. Merciful, O Lord, over many Hindoos visiting this country.
because thou art thy Chaitanya thyself, thou His personality is pleasing, fascinating and
comest again as thy own devotee to teach us the picturesque. He is a handsome man, tall,
way to thee.’3 statuesque, dignified, with dark, sparkling
As a result of this experience, Baba eyes.’ The following day an article from
Bharati became a Vaishnava sannyasin in the New York Times mentioned that Swami
1890, being a disciple of Srimad Brahmananda Abhedananda and Baba Bharati were among
Bharati and a devotee of a young Prabhu 200 hundred guests who attended the recep-
Jagadbandhu (1871-1921). He tells us, tion of Countess Zampini Salazar in New York
I then proceeded to the holy land of Brindaban,
City.
about a thousand miles from there, on foot. It A six-column feature article followed
took me about two months . . . After preaching in the New York Herald of February 23, 1903
and singing the praises of Krishna and Chaitanya subtitled ‘Growing Interest Among New York
for ten years I retired to live for good in Christians in the Philosophy Taught by Two
Radhakund in the forests of Brindaban . . . They Indian Priests.’ It deals entirely with Baba
were the holiest men I have ever seen. Bharati and Swami Abhedananda with their
photographs included, but does not mention
Towards America if they made contact with one another. Bharati
His brother wrote that Baba Bharati is pictured with his most important disciple
‘got a command from Sree Chaitanya in a Rose Reinhardt Anthon (d. 1951). Eight years
dream to proceed to America to help Swami previously, on the last day of February 1895,
Abhayananda in her mission to spread Miss Anthon sang a song at a gathering held
Vaishnavism in the world.’ Abhayananda was at the home of Mr. and Mrs. Amzi Barber. On
the former Marie Louise, a devotee of Swami that occasion Swami Vivekananda lectured
36
on ‘The Vedanta Philosophy: Soul.’ Three At Greenacre Summer Conferences

of Bharati’s sponsors were the Episcopal At Greenacre owned by Sarah Farmer
Reverend R. Heber Newton (1840-1914) a (1847-1916), Bharati shared the stage with
great admirer of Swami Abhedananda; Charles Swami Rama Tirtha (1873-1906) during July
Lanman (1850-1941) of Harvard University and August 1904. Miss Farmer had invited
who aided in producing Vivekananda’s Vivekananda whom she greatly admired to
book The Vedanta Philosophy, and as a friend the Greenacre Summer Conferences ten years
of Abhedananda was an honorary member previously. Swami Rama Tirtha, a former
of his Vedanta Society in New York; and University professor at Lahore, in 1897 was
Dr. Felix Adler (1851-1933) founder of the motivated by Swami Vivekananda to renounce
Ethical Cultural Society previously visited the world and become a monastic. The director
years earlier by Swami Saradananda who of the Monsalvat School for the Comparative
was scheduled to speak there. Adler and Study of Religion at Greenacre who selected
Vivekananda were two of three guest speakers the speakers at that time was Myron Phelps
at the Convention of the Free Religious Society (1856-1916). He had invited Vivekananda
held on August 13, 1894.5 Ella Wheeler Wilcox to his home in New York City on more than
the famous poet and a great admirer of Swami one occasion conversing on the subject of
Vivekananda attended the classes of Baba education in India. These conversations
Bharati in New York City. Concerning his brought about a radical change in Mr. Phelps
book on Sree Krishna (1904) she wrote, ‘It is who renounced his successful career as a
most interesting. I find it most clearly and lawyer and devoted his life to the betterment
simply told... It broadens and interests, and of India where he passed away in 1916.
so I enjoy your most exhaustive work on From October 1904 until June 1905, Bharati
Creation.’ In 1910 or 1911 she published a short engaged in a series of lectures in the city of
article in Bharati’s journal praising Swami Boston.7
Vivekananda.6 (To be Continued . . . )
References
1. Bharati, Baba, Sri Krishna: The Lord of Love, ed. Neal Herald (Nov. 23, 1902).
Delmonico (Kirksville, MO: Blazing Sapphire, 5. Bharati (2007), pp. xxxiv-xlii, 330-31, 339; New
2007), pp. xxviii, p. 332. The biography is this York Times (March 1, 1895), p. 8; (Nov. 24, 1902);
book was written by Professor of Religion, Gopal Stavig, Western Admirers of Ramakrishna
Gerald T. Carney of Hampden-Sydney College and His Disciples, ed. Swami Shuddhidananda
in Virginia. Gerald Carney, ‘Baba Premananda (Advaita Ashrama, 2010), pp. 397, 432, 456-57,
Bharati (1857-1914), an Early Twentieth-Century 679, 817; Marie Louise Burke, Swami Vivekananda
Encounter of Vaishnava Devotion with American in the West (Calcutta: Advaita Ashrama, 1987), II,
Culture,’ Journal of Vaishnava Studies (Spring pp. 161-62.
1998), pp. 161-88. 6. Bharati (2007), pp. lxxv; Los Angeles Times (May
2. Gospel of Sri Ramakrishna, pp. 550-51. 13, 1906), p. VI18; Prabuddha Bharata (Feb-March
3. New York Herald (Nov. 23, 1902) found in Bharati 1911), p. 58.
(2007), pp. xxix, 332-33. 7. Bharati (2007), pp. xlii-vii; Stavig (2010), pp. 333,
4. Bharati (2007), pp. xxx-xxxii, 334-36; New York 361.
37
Article
Theory and Practice of Eco-Yoga

Thoughts on How Yoga Can Help Remedy Environmental Issues
K.V.RAGHUPATHI
The Contemporary Scene work, how we talk and behave, how we

Over the past few decades since the maintain relationship and even how we study
Second World War, there has been a deep and interact are interrelated activities. Our
concern over the environment destruction. earth is a beautiful planet where we have to
For every creature to live happily and co-exist, live with all creatures in a harmonious way
not merely human beings, balance has to be without taking away the life by reckless killing
maintained between nature and us. There and indiscriminate destruction. This earth does
has been no problem with the animals and not belong to any particular human being/s
birds as they do not know what destruction or creature/s. It belongs to all. Everyone
is. They live perfectly in tune with nature. It is including tiny ants have a place in it. As Walter
instinctive and inherent. The problem is with Rojas Perez, a Latin American advocate-critic
man. He is the prime cause for disturbing of environment, says, ‘our home planet is our
the balance in nature caused by his own “Spaceship Earth”, a place where none are
selfish motives. As a result there has been an conquerors but all crew members’ (Bressler,
incredible change in climate as well as in the 231).
survival of several creatures. Unfortunately, this most beautiful
In the beginning, until the advent of planet is being exploited indiscriminately
Industrial Revolution in Europe man was by killing and eliminating flora and fauna.
maintaining balance with nature. Man was in Before the advent of human civilization,
harmony with nature. Only after the advent of man was a hunter. He was surviving only on
technology, man has increasingly become self- killing animals and birds. As the civilization
centered, selfish and greedy. Natural resources began expanding more and more, as man
have been systematically exploited to meet became increasingly conscious of himself,
and satisfy man’s greed and ambition. With he has increasingly become greedy. With
the result, he has lost balance with nature. the advent of Industrial Revolution coupled
Therefore the need of the hour is restoring this with numerous scientific discoveries and
balance between man and nature. inventions, man instead of making himself
Ecology, to put it simple, is a study of more sensible and sensitive to the environment
nexus between man and nature. It emphasizes became the potential cause for damaging
that all life is interconnected. How we live, ecological balance. He became more ruthless,
how and what we eat, how and where we greedy, lustful and self-centered. As these evil
Dr. K.V. Raghupathi is Senior Assistant Professor in English, Central University of Tamil Nadu. Thiruvarur,
Tamil Nadu. He has a number of articles and books to his credit. o
38
thoughts, feelings and emotions enveloped an earth centered approach to literary studies.
him leading to destruction all around and (Bressler, 231-2).
further plunged the earth into a deep crisis Eco-criticism has now become a legiti-
by emptying the resources and dwindling the mate field of study in literary criticism with its
rare species, there arose a desperate cry and canonical status dating from 1993. The term
need for preserving the balance on this planet ‘Eco-criticism’ was first coined by William H.
as well as life. Ruckert in his article, ‘Literature and Ecology:
These environmental concerns and An Experiment in Eco-criticism’ (1978).
studies have not been confined only to Life Writing about nature is not a recent
Sciences but have become chief concerns phenomenon. It is found in all continental
of several social science disciplines such as literatures in all traditions and cultures.
Sociology, Anthropology, Economics and These writings called ‘nature literature’ are
Political Science. In Literary world these as old as world literature itself. When we
environmental studies have been dubbed talk about such writings we are immediately
with a variety of names: green studies, green struck by writers such as Ralph Waldo
cultural studies, green criticism, Eco poetics, Emerson whose essay on ‘Nature’ has been
literary ecology, environmental literary considered a treatise on nature, Henry David
criticism, and perhaps, the most popular name, Thoreau, Margaret Fuller, Bronson Alcott
eco-criticism. who are popularly known as ‘American
Transcendentalists’ and the English Romantic
Nature Writings and Eco-criticism poets such as William Wordsworth, John
What is Eco-criticism? Eco-criticism is Keats, P.B. Shelley, S.T. Coleridge, Robert
the latest emerging field in literary studies Southey and William Blake. These writers,
that directly relates who we are as human most of them were poets, have celebrated
beings to the environment. This has been beauty in nature; and some like Emerson and
developed in the west in late 1980s. The Wordsworth have said that one can derive
practitioners of eco-criticism emphasize place, immense spiritual and moral discipline from
nature and the physical world attesting to her, and recognized the Supreme Principle
the interconnectedness between humans, / Power in her. Long before these writers,
their culture and nature. Perhaps the most the Greeks and Romans authored texts that
succinct and best definition of Eco-criticism contained pastoral scenes that highlight setting
has been found in the book The Eco-criticism and the natural world.
Reader: Landmarks in Literary Ecology (1995) Lawrence Buell in The Future of Environ-
jointly edited by Cheryll Glotfelty and Harold mental Criticism: Environmental Crisis and
Fromm: Literary Imagination (2005) identified two
Simply put, Eco-criticism is the study of the waves in the field of eco-criticism. The first
relationship between literature and the physical wave (from the mid-1980s to the late 1990s),
environment. Just as Feminist Criticism examines according to him, is the somewhat older
language and literature from a gender conscious environmental criticism of the twentieth
perspective and Marxist criticism brings an century that reread and examined ‘nature
awareness of modes of production and economic writing’ of the nineteenth century. This divides
class to its reading of texts, Eco-criticism takes itself on geographical grounds: American
39
and British. The American authors of mid- The emergence of this second wave can
nineteenth century such as Margaret Fuller be dated from the mid-1980s in America and
(1810-1850), editor of the literary mouth the early 1990s in Great Britain. A pivotal
piece for the American Transcendentalists, year for Eco-criticism is 1992. It was in this
The Dial, Ralph Waldo Emerson and Henry year the Association of Literature and the
David Thoreau set the standard for nature Environment (ASLC) was formed along with
writing. They have highlighted their chief its official academic journal Interdisciplinary
concerns on place, setting, nature, earth and Studies in Literature and Environment (ISLE)
the elemental forces embodied in nature first published in 1993. Since then the leading
itself. Simultaneously in Great Britain the eco critics have contributed significantly to eco
first wave scholars focused their attention critical theory and practice.
on the Romantic poets such as Wordsworth, These critics have focused on a set of
Keats, Shelley, Blake, Coleridge and Southey questions to be raised by the readers while
who centered their writings on nature by reading such a text where nature has been
celebrating her beauty. depicted: What do we mean by ‘nature’ both
Second wave of criticism, on the in a given text and in our world? How nature
other hand, examines more current works is portrayed in a text? How are the characters
such a Rachel Carson’s Silent Spring (1962), in a text portrayed in relationship with nature?
which focuses directly more on current How do the characters interact with nature?
environmental concerns. These critics, chiefly How does nature interact with the characters?
Richard Kerridge, have been active in the How does the text demonstrate how the
environmental justice movement. Proponents microcosm (humanity) affects the macrocosm
of this movement have highlighted questions (nature) and how the macrocosm affects the
of gender, class, race and colonialism, microcosm? How does the actual physical
challenging the first wave eco critics who setting of the text affect the texts’ plot? How
seem more interested in preserving ‘wild’ are race, class and gender illustrated in the
and untamed nature than protecting the text, and how are they related to nature or
environment. the land? What particular historical period
is depicted in the text? How is this historical
period related to issues of nature or the
land? Is the text challenging its readers to
environmental action and promoting changes
in how we treat nature? Other classes? Races?
Gender?
Integral to the second wave of Eco-
criticism was the ‘Deep Ecology Movement’.
In 1973, Norwegian philosopher Arne Naes
published the summary of a lecture at the
third World Future Research Conference
(Bucharest, September 1972). In it he
articulated the distinction between hallow
and deep approaches to environmentalism.
40
He characterized the latter by seven principles terms have been coined. All this knowledge is
(Naes, 3-6): exploding with no boundaries. But all these
(1) Rejection of the human-in-environment have served the academicians’ interest to
image in favour of the relational, total field score a point in academic promotions. Only
image. a fraction of this profusion of knowledge
(2) Bio spherical egalitarianism—Ecological finds its way into our brains, and only a small
egalitarianism implies the equal right to live proportion of that fraction is truly assimilated
and blossom. Its restriction to human is an by us. Indeed this knowledge explosion is
anthropocentrism which is detrimental to one of the problems we are facing. Like any
human themselves. explosion it leaves us with fragments. Even
(3) Principles of diversity and symbiosis. specialists are no longer able to keep abreast of
Diversity enhances the potentialities of the developments in their own discipline. They
survival. It implies respect for all creatures. know less and less about more and more. The
‘Live and let live’ is a more powerful ecological lay public is even less able to keep up with,
principle than ‘Either you or me’. or make sense of, academic knowledge. The
(4) Anti-class posture. This principle alarming truth is that we have no firm grasp
favours classless society. It is against the on all the information produced by academic
exploiter class. Both the exploiter and the institutions. Our so called Information
exploited get adversely affected. Age is rich in data but sadly lacking in
(5) Fight against pollution and resource understanding.
depletion. These numerous academic publications
(6) Complexity, not complication. This and conferences have neither stopped
principle favours division of labour, not systematic destruction of environment nor
fragmentation of labour. It favours integrated brought any significant transformation in
actions in which the whole person is active, not human consciousness. On the other hand,
mere reactions. university libraries are stuffed with such
(7) Local autonomy and decentralization. academic writings. The same proponents have
This principle lends support to strengthen recklessly indulged in wasteful expenditure,
local self-government, material and mental negligence and superfluous wastage,
self-sufficiency. indifference to environmental destruction
and pollution. For instance, in such seminars,
Inadequacy of This Approach workshops and conferences so much food
Interestingly, the eco-criticism, ecological is wasted, when millions in the world are
studies or environmental studies or green starving, water bottles are left half empty and
studies have been developed in the west in unused water is thrown, when we in India
academic institutions. In other words these are fighting among ourselves over sharing of
are purely intellectual in character. Over water, reckless use of water and so on. The
forty to fifty years numerous conferences less said about the social functions the better.
and seminars have been organized all over The ecological imbalance triggered by our
the world and numerous articles have been unwise way of life affects not only one region
published in hundreds of academic journals. or continent but every living organism on
Numerous theories have been formulated and earth. A global ecological catastrophe could
41
bring modern civilization perilously close to C.F.von Weizsacker, Robert Oppenheimer,

extinction. David Bohn and others.
One thing clear from the above dis-
cussion is that our academic knowledge The Role of Yoga
about ecology has failed to create awareness It is here that Yoga has much to teach
among the public. Clearly we moderns are us. How does Yoga help here to maintain and
in quandary. Many of us feel utterly lost and achieve this balance between man and nature?
confused. The western knowledge whose Let us examine the role of Yoga—how Yoga
tentacles reach around the globe is transitional. can create an awareness, how Yoga can restore
The transition is radical and decisive. We are the lost balance with nature, how Yoga can
in the throes of deep crisis. We need something create and establish peace and happiness for
drastic to bring in deep transformation in all, how Yoga can conserve environment, how
human psyche. When we go to the root of the Yoga can stop the destruction, how Yoga can
problem it is the crisis of consciousness. How teach and preach principles that can be put
does India help in preserving our planet? into practice, and if done so, how it can restore
India has given two powerful ideas peace and harmony.
which are integral to the Indian civilization Yoga has several meanings. ‘Union’,
to the west and the whole world: one is the ‘Equanimity’ and ‘balance’ are the inherent
idea of living in harmony with nature and the meanings of Yoga. Indeed, Yoga is defined as
other is that the reality has a scientific basis. balance. The Sanskrit word for it is ‘samata’. In
In the recent couple of centuries, these and the Bhagvadgita Yoga is defined as ‘samatvam’
other derived notions have inspired many (II.48). ‘Samatvam’ need not be understood
great scholars, scientists and literary figures: only in metaphysical sense. In fact, to achieve
Hegel, Fichte, Schlegel, Goethe, Nietzche, ‘samatvam’ at metaphysical level, one has to
Schopenhauer, Tennyson, Keats, Wordsworth, make it at the individual level. If one achieves
Carlyle, Thoreau, Emerson, A. E.Russel, an inward balance, automatically he will have
Edwin Arnold, E.M. Forster, Romain Rolland, balance and harmony with nature. Once this
Paul Brunton, Georg Feurestein, Maxmuller, happens, he will have perfect union with the
Alduous Huxley, Christopher Isherwood, entire creation/cosmos. In Yoga ‘balance’ has
to be first achieved at individual level. Once
this is established this in turn automatically
leads to balance in nature.
Who has to achieve this ‘balance’? It
is not dog or any animal or bird. It is man
who has to do this. This task of maintaining
balance is for man in order to lead a happy life.
It is man who has to maintain and preserve
this balance because the problem is with the
man as he is the sole destroyer of nature/
environment. If man doesn’t do this, this
planet shall perish.
(To be continued. . .)
42 42
The Order
on the March
News and Notes from Ramakrishna Math and Mission
Tamil Nadu Flood Relief Work: A Brief Report as on 1 January 2016
Torrential rains in many parts of Tamil Nadu in November and December caused severe inundation
in several areas of the state, affecting lakhs of families. Nine of our centres in Chennai conducted the
following relief services.
(a) Chennai Math served cooked food to 22,100 affected people and tea to 1250 people. Besides, the
centre distributed 37,185 kg rice, 2200 kg rava (semolina), 765 loaves of bread, 5647 kg dal (lentils),
6000 kg vegetables, 4022 litres of edible oil, 675 kg sambar powder, 397 kg turmeric powder, 440 kg
chilli powder, 2436 kg salt, 196 kg pickles, 13,725 packets of biscuits, 300 litres of milk, 4872 kg sugar,
27 kg tea powder, 710 packets of mosquito-repellent coils, 7862 mats, 8612 bed-sheets, 7653 saris, 3992
nightgowns, 7683 lungis, 30 shirts, 7232 towels, 200 assorted garments, 800 buckets, 200 mugs, 1006
plates, 1006 tumblers, etc among 31,703 people in various parts of Chennai city from 24 November to
25 December. Further, in Cuddalore district, the centre distributed 42,285 kg rice, 1300 kg rava, 25
kg flour, 525 loaves of bread, 6000 kg dal, 4100 kg edible oil, 120 kg sambar powder, 310 kg turmeric
Relief work by Chennai Math
43
powder, 330 kg chilli powder, 100 kg cumin seeds, 100 kg mustard seeds, 100 kg tamarind, 3100 kg salt,
7500 packets of pickles, 500 packets of rusk, 2575 packets of biscuits, 505 kg Horlicks, 3600 kg sugar,
2100 packets of mosquito-repellent coils, 25,200 matchboxes, 4313 bed-sheets, 2288 mats, 3143 saris,
224 dhotis, 2017 lungis, 2240 towels, 4500 assorted garments, 150 cooking vessels, 25 pots, 369 plates,
512 buckets and 512 mugs among 5686 people from 9 to 20 December.
(b) Chennai Students’ Home distributed 1125 kg rava, 1125 kg semiya (vermicelli), 1500 kg dal,
375 kg soybeans, 750 kg edible oil, 375 kg tamarind, 75 kg mustard seeds, 75 kg turmeric powder, 37
Relief work by Chennai Students’ Home

kg cumin seeds, 75 kg chilli powder, 750 kg salt, 75 kg pickles and 750 kg sugar among 751 families
in West Tambaram area of Kanchipuram district, and 505 kg assorted vegetables among 185 families in
Mylapore area of Chennai from 27 to 29 November. The centre also distributed 9561 packets of cooked
food (each packet containing rice, pickles and a water sachet) and 20,359 loaves of bread among 29,920
people in 16 areas of Thiruvallur, Kanchipuram and Chennai districts from 1 to 5 December.
(c) Chennai Mission Ashrama distributed 7630 packets of cooked food, 4457 kg rice, 2627 loaves of
bread, 692 kg dal, 35,349 packets of biscuits, 1880 kg of milk powder, 20,477 litres of drinking water,
1090 utensil-sets (each set containing pots, plates, kadahi, tumblers, etc), 2100 buckets, 2100 mugs, 2100
plates, 2100 bed-sheets, 1814 blankets, 4047 mats, 2100 saris, 1155 dhotis, 2100 lungis, 3054 mosquito-
repellent coils, etc among 5038 families in and around T Nagar area of Chennai from 3 to 29 December. o
Relief work by T.Nagar Ashrama
44
Book Reviews For review in The Vedanta Kesari,

publishers need to send us two copies of their latest publication.
The Life-Story of Sri That is why the book throbs with life, passion
Ramakrishna and inspiration, and educates and teaches the
reader.
Original Bengali by
The book has twenty two chapters depicting
Ramachandra Datta,
Sri Ramakrishna’s life in detail from his birth and
English Rendering based early life, childhood, his coming to Kolkata and
on the translation by accepting the post of priest at the Kali temple of
Swami Sarvadevananda Dakshineswar, his relationship with Rani Rasmani
Advaita Ashrama, 5, Dehi who built the temple; and Mathurbabu, Rani’s son-
Entally Road, Kolkata – in-law, his vision of Kali, his various sadhanas, his
700006. Email: mail@ marriage, his practicing Christianity and Islam, his
advaitaashrama.org 2014, pilgrimage, his meeting with the great people of
hardbound, pp.184, Rs.75. India, the coming of his devotees, the training of his
This is the eye-witness account of the disciples, and his passing away.
extraordinary life of Sri Ramakrishna written by his The reader is convinced from reading this
disciple Ramachandra Dutta when Sri Ramakrishna book that someone who lived so fully, burnt with
was alive. The book, originally written in Bengali divine love so ardently, and taught so profoundly
entitled ‘Sri Sri Ramakrishna Paramhamsadever walked on the earth is very rare indeed, but it is all
Jeevanbrittanta’ was published in 1890 C.E. It is the more unusual to have a detailed contemporary
noteworthy that Ramchandra was the first person account of such a life. This book not only
to publish a biography of Sri Ramakrishna, to build communicates a real sense of Sri Ramakrishna, his
a first temple of Sri Ramakrishna at Kakurgachhi, life and times, but is interpretative also in terms of
Kolkata and to announce and preach publicly Sri Ramakrishna’s actions and words as also his
that Sri Ramakrishna was an Incarnation of spiritual disciplines and experiences. The author’s
God. passionate involvement and his ardent devotion
During the years from Sri Ramakrishna’s and reverence for his Master who was proclaimed
passing away in 1886 until his own death in 1899, by him as the Incarnation of God is felt by readers
while most of Sri Ramakrishna’s young monastic very evidently. Not only that, Sri Ramakrishna’s
disciples were leading the lives of wandering transparently pure and well-documented life
monks and practicing spiritual disciplines in remains a guide and inspiration to millions on their
various places of pilgrimage, coinciding with Swami spiritual path.
Vivekananda’s stay in the West, Ramachandra The translation is faithful and clear; how-
took it upon himself to spreading the teachings ever, the narrative would have been more com-
of the Master, lecturing, writing books and prehensible, coherent and lucid, if the frequent
articles, maintaining Sri Ramakrishna’s temple, use of Bengali words in the text would have been
organizing the festivals of the Master’ birth avoided.
anniversary and giving initiations to the disciples We are indebted to Swami Sarvadevanandaji,
in and around Kolkata. The uniqueness of Minister-in-charge of Vedanta Society of
the book lies in the fact that it is written by a Southern California, and Mr. Pulak Ghosh, whose
disciple who was transformed by his Master, labour of love has enabled us to read the first
who was an eye-witness to his Master’s life, who hand account of Sri Ramakrishna’s God-centered
knew Sri Ramakrishna personally, moved with life.
him, talked with him and was blessed by him. ________________________CHETANA MANDAVIA, JUNAGADH
45
Pages from the Past – addition to the literature that informs, inspires and
Part 1 transforms.
_______________________________ P. S. SUNDARAM, MUMBAI
By Rameshwar Tantia
Published by General Sec-
retary, Ramakrishna Sarada The Hindu Mind
Mission, Daksineswar, By Bansi Pandit
Kolkata - 700 076. Published by New Age
rkaashramavns@yahoo. Books, A -44, Naraina
com; [email protected]; Industrial Area Phase-I,
2014, paperback, pp.104, New Delhi-110 028. nab@
Rs.5. newagebooksindia.com;
Many stories expose 2014, paperback, pp.448,
how the rich and mighty are shamed Rs.500.
by the standards of morality set by people who After India was
shun luxury. From personal experience Swami forced out of her self-
Vivekananda observes that the poor are more imposed cultural isolation by
willing to help and serve than the affluent. European powers, there grew a novel interest
Eleven stories by the author included in this in her religion and culture. Over the years this
book extol virtues of idealism. The eleventh is a interest grew into a discipline in many universities
heart rending tale of two sisters who sang Megh and among the elite in the West. With Swami
Malhar for Emperor Akbar and ended their lives Vivekananda’s travels to the West this interest
in surging rain water to protect their chastity. This was fanned, and the study of Hinduism was
is also a poignant tale of Emperor Akbar’s agony taken by many common people, which in the
after a series of battles leaving countless women past few decades, has grown astonishingly. With
widowed, children orphaned and his relief after New Age movements, with their smattering of
Mian Tansen sings Deepak to brighten up the Eastern spirituality and the influence of Buddhism,
atmosphere. India and Hinduism has taken centre stage in
Unrestrained enjoyment of wealth and power today’s discourse on religion and spirituality
finally results in disaster. There is joy in giving, worldwide.
renunciation being the highest virtue. Alexander’s All this interest, either for good or bad
encounter with the sage in India leading to a purposes, has spawned a vast literature on
paradigm shift in his attitude is the focus in one of Hinduism. And this interest is not only among the
the stories. people of the world but Hindus are also studying
‘The Unfortunate’ looks at the harsh realities and trying to understand this grand ancient
of life that haunt honest people. ‘Balji Burji’ is religion. Hinduism in all its dimensions—historical,
an interesting story. It reminds us of how Sri philosophical, spiritual, social, ethical, monasticism,
Ramakrishna conveyed subtle spiritual lessons ritualistic, and so on—is a staggering sight. No one
through parables with telling effect. person can be said to understand every aspect of
Like case studies, stories provide a fine Hinduism. That is because, as Swami Vivekananda
medium to inculcate virtues. In recent years says, it includes ideas ‘from the lowest fetishism
graphic novels are becoming popular and enjoyed to the highest Absolutism’. It is evolutionary and
by readers, a technique found in the Panchatantra composite. Today, many Hindu concepts, such as
series. maya, Ishvara, karma, reincarnation, samskars,
The author of ‘Pages from the Past – Part 1’ Brahman, and so on, have already crept into
has offered a useful set of stories. With financial mainstream world thought.
support from the Ministry of Culture the book has This book gives the fundamentals of
been nominally priced. Hinduism in a brief manner. The problem with
While there are some spelling/typographical many books on Hinduism is that some authors
errors for attention, the book is a welcome rely more on available literature and information
46
and put it in a book form rather than depend on Yaksha Prashna found in Mahabharata is a typical
traditional knowledge. Tradition in Hinduism is example. Yudhishtira demonstrates patience
a rigorous discipline and takes years. Of course and forbearance in answering numerous tough
there are many traditions in Hinduism and so questions by his spiritual father disguised as a
authors cannot always go through these various yaksha while his brothers dismissed the yaksha’s
disciples and so such books are superficial. This warnings and suffered. The questions posed to
book, however, has one advantage: it covers a lot Yudhistira number over a hundred (listed in the
of ground in presenting Hinduism’s concepts and Appendix) some of which sound like aphorisms.
practices. This apart, Buddhism and Jainism is also Therefore brevity of the questions as also the
briefly discussed in order to show Hindu concepts answers requires interpretation. A. V. Srinivasan
through comparison and agreement. has explained in detail. Apart from rendering the
Hinduism has survived the test of history and Sanskrit text, transliteration and translation the
also of modernity, in which many other religions commentary by the author will help readers to
have failed. It is the duty of everyone to know follow the dialogue.
what made it survive and thrive. Hinduism is The querist seeks responses on spiritual,
fascinating and its study is edifying. This book can ethical, moral values, etc. from Yudhistira. One
be recommended for all those who wish to know of them is the oft quoted wisdom of the king that
Hinduism in brief. people fail to realize the certainty of their death
_____________________ SWAMI SATYAMAYANANDA, KANPUR even when they are exposed to this inevitability.
‘What is the right time for a shraaddha?’ The
A Hindu Primer : Yaksha answer: ‘A learned brahmin’s time’. Rather than
Prashna the day (tithi), the availability of a qualified purohit
is decisive! Dharma is a complex concept that the
by Dr. A.V. Srinivasan author elaborates in one of the questions (page 57).
Published by Periplus Again, the meaning of ‘egoism’ as ‘Total
Line LLC, E. Glastonbury, ignorance’ is a riddle (page 60). Atheist, says
Connecticut, 06025, USA. Yudhistira, ‘is said to be a fool’. Swamiji, it may
[email protected]; be recalled, defined it as one who does not believe
2014, paperback, pp.86, in himself. And so perhaps, a fool! A thought
price :not mentioned. provoking answer of Yudhistira is that one’s
Mahabharata, the mother is ‘weightier than the earth’—a truth to be
Indian epic, has received remembered by all.
universal acclaim for its Even in choosing boons offered by the Lord of
poetic finesse, wealth of wisdom, abundance Dharma disguised as yaksha, Yudhistira reveals his
of ethical and moral values that transcend time fairness uninfluenced by emotions or attachments.
in their relevance. Bhagavad Gita, forming part The ‘Epilogue’ in the book gives details of the post
of this epic, is not a mere religious discourse; ‘not question/answer session.
meant merely to give peace of mind…’ as Swami Having lived abroad Srinivasan observes that
Ranganathananda said. the next generation should be exposed to ancient
The question/answer mode is often the Indian wisdom. This small book should help in this
means for imparting knowledge, secular or endeavour.
spiritual, in scriptures/epics including the Gita. _______________________________ P. S. SUNDARAM, MUMBAI
Education is not the amount of information that is put into your brain and runs riot
there, undigested, all your life. We must have life-building, man-making, character-
making assimilation of ideas. If you have assimilated five ideas and made them your life
and character, you have more education than any man who has got by heart a whole
library. —Swami Vivekananda
Sri Ramakrishna Math, Madurai

New Natham Road, Reserve Line, Madurai – 625 014, Tamil Nadu
Ph:0452-2680224, email:[email protected]
Project Swacch Vidyalaya – Inviting your participation
This project will ensure that our school has a set of well maintained toilets, so essential
for a healthy school and learning environment.
The Math runs Sarada Vidyalaya Nursery & Primary School which over the years has
swelled in strength. Presently there are more than 550 students, mostly from poorer sections.
The Math also Provides Free After School Hours Tuition, daily to about 350 students (Class 4
to 10), with parents accompanying girl students.
The number of toilets at present is insufficient to meet the usage needs of growing number
of students. Further these toilets built many years ago needs extensive restoration that it is
economically prudent to demolish some of the sections and rebuild them.
So also in the Math premises toilets built in the early 1980’s (just 3 latrines & 2 bathrooms
each for gents and ladies) is inadequate given the growing number of devotees to the math
daily, from Madurai as also neighbouring districts of Tamilnadu. They are dilapidated that it is
necessary to demolish them and build new set of toilets.
The Math also provides breakfast (Annadanam) daily to 150 school children from nearby
slums who invariably use the toilets. The number of patients coming daily for treatment in our
charitable dispensary is also on the increase, accompanied by family member.
There are regular visitors to our Vivekananda Public Library. Besides, students groups from
Tamilnadu, Karnataka and Kerala who come on educational tour to Madurai stay at our Math.
All these combined, puts additional pressure on the meagre toilets arrangements at present.
To mitigate these circumstances we have embarked on a project that will augment the
existing capacity in the Sarada Vidyalaya Nursery & Primary School wherein the existing toilets
will be restored wherever feasible and the capacity will be increased from the existing 20 to 30
toilets besides increasing the urinals from the existing 5 to 12, in an area of 406 Sq. Ft.
Similarly in the Math premises it is proposed to demolish existing toilets and build anew
10 toilets & 10 bathrooms in an area of 744 Sq. Ft. Total area of the proposed toilets, urinals
and bathrooms would be 1150 Sq. Ft and the estimated cost of construction is Rs. 22.5 lakhs.
We appeal to the generous public to liberally support us, either financially or by arranging
material supplies, to help us complete the construction. Contribution towards this project will
be thankfully acknowledged. Marble plaques with the names of those who donate rupees one
lakh and above will be fixed at a prominent place, if the donor so desires.
Donations are exempted from Income tax vide section 80-G. Please send your donations
by cheque or DD favouring Ramakrishna Math, Madurai with a note that it is for the swacch
Vidyalaya Project to:
Sri Ramakrishna Math, Reserve Line, New Natham Road, Madurai – 625014
In the service of the Lord,
Swami Kamalatmananda
President
Ramakrishna Mission Sevashrama

(A branch centre of Ramakrishna Math & Mission, Belur Math. Howrah, W.B. – 711 202)
Swami Vivekananda Path, P.O. Bela, Muzaffarpur–843 116, Ph.: 0621-2272127, 2272963
E-mail: [email protected] Website: www.rkmmuzaffarpur.org
Appeal for Vivekananda Netralaya

(Eye, ENT, Dental Clinic cum Diagnostic Centre)
Present Oldest Eye Infirmary in North Bihar established in 1947,

Infrastructure: General dispensary, Dental, Homeopathy, X-Ray, Pathology;
Service Total OPD – 74,632, Cataract Operation : Full Free – 2,470, Part Free – 1,400,
Rendered Patho Test – 2,684, Preventive Health Care for 5,000 School Students, Computer
(2014-15) : Awareness & Tailoring Training, Value Added Competition for 5,000 Students,
Disaster Management, Non-Formal Education and Coaching to 450 Children
Our Vision: A new Medical Building with Specialty Eye, ENT and Dental care, Various OPD
Sections, Well equipped Clinical Lab., R & D, Modern Diagnostic Unit, Para
medical Training.
Funds Rs.35 Lakh for remaining work of Recovery Unit,
Required: Rs.65 Lakh for remaining work of Gr Fl. and1st Fl. of Vivekananda
Netralaya
Rs.85 Lakh for construction of Doctors / Staff Qtrs.,
Rs.75 Lakh for Equipments:,
Rs.15 Lakh for Maintenance,
Rs.15 Lakh for Educational Programmes, Puja and Celebration
Rs.1 Crore for Permanent Fund (corpus)
Dear Devotees and Friends,
We appeal to you to contribute towards up-coming Vivekananda Netralaya Project (Eye, E
N T, Dental Clinic cum Diagnostic Centre) which we took up in 2011 and has made remarkable
progress with your help. Muzaffarpur in north Bihar where health infrastructure is very poor, our
Sevashrama needs to have a better set up for continuing its medical services. Your contribution
will be a real worship to Swami Vivekananda, Ma Sarada and Sri Ramakrishna who lived their
life for and whose lives embodied concern for the welfare of the poor needy, nearer to the ideals
of Atmano Moksartham Jagat Hitaya Cha (For liberation of the self and good of the world). It will
also serve the purpose of perpetuating memories and sentiments of your loved ones.
Kindly send your contribution by Cheque/DD or by NEFT/ RTGS to A/c No. 10877071752
IFS Code: SBIN0006016 (Ramakrishna Mission Sevashrama, Muzaffarpur)
Donations to Sevashrama are exempted from Income Tax u/s 80G of IT Act 1961. Details of
the Project may be had from our office.
With Prayers to Holy Trinity for you and all yours,
Swami Bhavatmananda
Secretary
Sri Ramakrishna Ashrama

Triveni, Indore Road, Ujjain MP - 456 006. India
Mobile: 07869705095, 09425195871
E-mail: [email protected]
POORNA KUMBHA (SIMHASTH) MELA CAMP - 2016

AT JYOTIRLING MAHAKAL
An Appeal
Dear Friend,
The famous Kumbha (Simhastha) Mela of Ujjain is the biggest religious
festival of the world. This time Poorna Kumbha (Simhastha) Mela is going
to be held here from 22nd April to 21st May 2016. More than a hundred fifty
lakh pilgrims and Sadhus are expected from all parts of the country and even
abroad to participate in this great event.
The Ashrama proposes, as in the previous year, to open a camp on the
Mela ground with charitable Allopathic and Homeopathic clinics and a first-
aid centre for giving free medical treatment to the assembled pilgrims and
Sadhus. Board and lodging arrangements will also be made for one thousand
pilgrims and two hundred Sadhus and volunteers. Mandir and Satsang
pandal for regular religious programmes in the camp.
The approximate expenditure of the whole camp will be almost Rs. 100
Lakhs. Ashrama therefore earnestly appeals to the generous public for help in
the noble venture as they have spontaneously done in the past. Contribution
in cash will also be thankfully received and acknowledged.
Cheques and drafts should be crossed ‘A/C Payee only’ and drawn in
favour of SRI RAMAKRISHNA ASHRAMA, UJJAIN and send preferably by
Registered/Speed Post.
Donation to the Sri Ramakrishna Ashrama are exempted from Income-
Tax under Section 80G of the Income Tax Act,1961.
Our Bank A/Cs:
State Bank of India, Ujjain - 10574419581: IFSC-SBIN003028.
I.D.B.I. - 08810400001430: IFSC - IBKL0000088.
Thanking You,
Yours in the service of lord
Swami Bhaskarananda
President
Understanding Pratika—Symbols in the Indian Tradition

A Vedanta Kesari Presentation
‘The images, crosses, and crescents are,’ says

Swami Vivekananda, ‘so many symbols—so many
pegs to hang the spiritual ideas on.’ These symbols
are scattered everywhere in our mundane as well as
spiritual lives. This new book examines 53 of such
symbols, with 2 appendices from Swami Vivekananda’s
powerful writings on ‘The Need of symbols’ and ‘The
Chief Symbols’. Two introductory chapters describe
the role and significance of symbols. The book is richly
illustrated with pictures.
Soft-bound, Pages xi + 180 Price: Rs. 55/- Postage: Rs.22/-for single copy.
No request for VPP entertained
Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004
Email : [email protected]
With Best Compliments
Innovation Root
Softech Pvt. Ltd
43, Van Marg, Raidas Ward
Near Govt Rest House
Banapura (Seoni Malwa) - 461 221
Dist. Hoshangabad (M.P.)
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1200
NAVAJEEVAN BLIND RELIEF CENTRE

(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 Appeal
37 Years of Service to Humanity 1979–2015
1. Navajeevan School & Hostel for Blind – Tirupati, Parlekhimundi, Golamunda
Children
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
A Humble Request for Donation

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

– Swami Vivekananda
K. Sridhar Acharya
Founder/ President
55
56
Vol.103-2 The Vedanta Kesari (English Monthly) February 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
WITHOUT PREPAYMENT TN/PMG(CCR)/WPP-259 / 2015-2017.
Date of Publication: 24th of every month
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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2 0 1 6

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rd 1

The Vedanta Kesari

Universal Meditation Centre,

Editor: Swami Atmashraddhananda Managing Editor: Swami Gautamananda

The Vedanta Kesari 103

VOL. 103, No. 2 ISSN 0042-2983

A CULTURAL AND SPIRITUAL MONTHLY OF THE RAMAKRISHNA ORDER

Gita Verse for Reflection 45

The Vedanta Kesari

We invite our readers to liberally contribute to the Vedanta Kesari Permanent

D o you feel that India’s timeless heritage You are welcome to

Your initiative in promoting this scheme will help a noble cause.

The Manager, Sri Ramakrishna Math,

‘Doing is very good, but that comes from thinking. . . .

T he V edanta K esari P atrons ’ S cheme

The Vedanta Kesari Library Scheme

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

Gita Verse for Reflection

—Bhagavad Gita, 12-17

‘A Rare Wise Man of Inward Gaze’

The Birthday Celebration of

Holy Mother—The Divine Consort

(Continued from the previous issue. . .)

The Eternal Spouse worshipped become one. . . a spiritual state

If We were Really Unattached

(Continued from the previous issue. . .)

||2|| (The enigmatic apparent meaning of

Oh Rama! Oh Rama! But actually here, the 11.10.1958

veiled. In the state of deep sleep nothing

India’s Timeless Wisdom

Ramakrishna Math and Ramakrishna Mission

Commemoration of the 150th Birth Anniversary of Swami Vivekananda

Vedanta and Swami Vivekananda

‘The Great Mine of Strength’ forces of nature and a slave to irresistible

Math. Belur. Howrah.

Courtesy: Ramakrishna Museum, Belur Math

Baba Premananda Bharati and the

on ‘The Vedanta Philosophy: Soul.’ Three At Greenacre Summer Conferences

Theory and Practice of Eco-Yoga

The Contemporary Scene work, how we talk and behave, how we

bring modern civilization perilously close to C.F.von Weizsacker, Robert Oppenheimer,

Relief work by Chennai Math

Relief work by Chennai Students’ Home

Relief work by T.Nagar Ashrama

Book Reviews For review in The Vedanta Kesari,

Sri Ramakrishna Math, Madurai

Ramakrishna Mission Sevashrama

Appeal for Vivekananda Netralaya

Present Oldest Eye Infirmary in North Bihar established in 1947,

Sri Ramakrishna Ashrama

POORNA KUMBHA (SIMHASTH) MELA CAMP - 2016

Understanding Pratika—Symbols in the Indian Tradition

‘The images, crosses, and crescents are,’ says

With Best Compliments

NAVAJEEVAN BLIND RELIEF CENTRE

A Humble Request for Donation

Our Bank details for online transfer :

‘We can attain salvation through social work’

Teach yourselves, teach everyone his/her real nature,