The Vedanta Kesari November 2014

The Vedanta KesariTHE LION OF VEDANTA

A Cultural and Spiritual Monthly of the Ramakrishna Order since 1914

101st

Year of Publication

N ovember 2014

Ramakrishna Math, Naora, West Bengal

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2T h e V e d a n t a K e s a r i N O V E M B E R 2 0 1 4~ ~

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

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There is no giver of happiness and unhappiness. That there is some other giver is only a product of ill-thinking. Give up the vanity that ‘I am the doer of something.’ The world is bound by the thread of one’s own karma.

—Traditional Saying

India's Timeless Wisdom

NOVEMBER 2014

A CULTURAL AND SPIRITUAL MONTHLY OF THE RAMAKRISHNA ORDER

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

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

VOL. 101, No. 11 ISSN 0042-2983

Cover Story: Page 6

CONTENTS

The Vedanta Kesari 101st

Year of Publication

Gita Verse for Reflection 445

Editorial A Moral Gymnasium 446

Articles Pilgrimage to Mount Kailash 452

Swami Damodarananda

Thakur-Ma, One Reality 457Sudesh

Coming True of a Great Vision: Contribution of Swami Vivekananda and His Disciples in starting of Indian Institute of Science, Bangalore 460

Satadal Ghosh

Sister Nivedita’s Legacy in Ireland: Some Findings 472Sarada Sarkar

New Find Unpublished Letters of Swami Saradananda 470 The Order on the March 476 Book Reviews 480

Feature Simhâvalokanam (Reason and Faith) 449

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

The Vedanta KesariSri Ramakrishna Math, Mylapore, Chennai 600 004

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Cover StoryN N

Ramakrishna Math, Naora, West Bengal

Located 35 km from Kolkata, in the village of Naora (P O Bodra, R S. Bhangar, Dist. South 24 Parganas, West Bengal), this centre of the Ramakrishna Math was started to mark the sacred memory of Swami Trigunatitananda (1865-1915), a direct disciple of Sri Ramakrishna, who was born here at his maternal uncle’s house. The Centre was started by devotees and well-wishers in 1985 as ‘Sri Sri Ramakrishna Trigunatita Sevashrama’, and was made an official centre of the Ramakrishna Math, Belur Math, in 2011. Surrounded by open and green fields, the Naora Math conducts a number of activities in the field of education, health-care, distress relief and rural development—all focusing on the weaker sections of the populace in the surrounding villages.

A temple-cum-prayer hall dedicated to Sri Ramakrishna (featured on the cover) was consecrated on January 2009 by Swami Atmasthanandaji Maharaj, President of the Ramakrishna Math and Mission, Belur Math.

696. M/s Sri Ramakrishna Neti, Mumbai697. Mr. Rajib Banerjee, West Bengal

PATRONS

698. M/s. Jayachamarajendra College of Engineering, Mysore

7

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

The Vedanta KesariVOL. 101, No. 11, NOVEMBER 2014 ISSN 0042-2983

Gita Verse for ReflectionTr. by Swami Tapasyananda

B

—Bhagavad Gita, 12-1

Arjuna said [to Sri Krishna]: There are Your ever-steadfast devotees who love and worship You in the above way (as the Divine Person); there are again others who contemplate on You as the Imperishable Unmanifest (Impersonal Absolute)—which of these has a greater un-derstanding of Yoga.


Sri Ramakrishna used to say that pure knowledge and pure Bhakti are one and the same. According to the doctrine of Bhakti, God is held to be ‘All-love’. One cannot even say, ‘I love Him’, for the reason that He is All-love. There is no love outside of Himself; the love that is in the heart with which you love Him is even He Himself. In a similar way, whatever attractions or inclinations one feels drawn by, are all He Himself. The thief steals, the harlot sells her body to prostitution, the mother loves her child—in each of these too is He! One world system attracts another—there also is He. Everywhere is He. According to the doctrine of Jnana also, He is realised by one everywhere. Here lies the

reconciliation of Jnana and Bhakti. When one is immersed in the highest ecstasy of

divine vision (Bhava), or is in the state of Samadhi, then alone the idea of

duality ceases, and the distinction between the devotee and his God vanishes.

—Swami Vivekananda, CW, 5: 336


Editorial

Getting Into a Gym‘Exercise!’ ‘Please exercise daily.’

‘Exercise is what you need.’This is the most frequently and widely

‘prescribed’ advice given by medical practitioners to deal with life-style diseases caused by sedentary habits, overeating and stress. More and more studies conducted by researchers substantiate the need for this advice. Doing physical exercises is thus getting widely accepted as a necessity for the present day lifestyle, and not just for the youth who do it for building their muscles and biceps. No wonder in most public places, especially in big cities and towns, such as parks, roadside pavements, beaches and so on, one sees, in mornings and evenings, people dressed in sportswear, in groups or individually, often with an earphone attached to an MP3 player or mobile.

Those who do not find going to open spaces feasible or for other reasons, often become members of local gymnasium. ‘Gyming’ is what they call their act of exercising their bodies there—using various equipments and especial techniques.

While setting up or becoming a member of a gym requires some space, expenditure and planning, there is another kind of gym which is much more easily accessible but is rarely recognised as such. This ‘gym’ is the world we live in—with all its complexities, challenges and experiences. Swami Vivekananda called this a ‘moral gymnasium’. In his nine-volume Complete Works, Swami Vivekananda refers to it in various contexts and ways such as:

1. We only help ourselves in this gymnasium of the world.1

2. The world is a grand moral gymnasium wherein we have all to take exercise so as to become stronger and stronger spiritually.2

3. The world is neither good nor evil. It is the Lord’s world. It is beyond both good and evil, perfect in itself. His will is going on, showing all these different pictures; and it will go on without beginning and without end. It is a great gymnasium in which you and I, and millions of souls must come and get exercises, and make ourselves strong and perfect. This is what it is for.3

4. God has not fallen into a ditch for you and me to help Him out by building a hospital or something of that sort. He allows you to work. He allows you to exercise your muscles in this great gymnasium, not in order to help Him but that you may help yourself. Do you think even an ant will die for want of your help? Most arrant blasphemy!4

5. This world is the great gymnasium where we come to make ourselves strong.5

6. Work of your own free will, not from duty. We have no duty. This world is just a gymnasium in which we play; our life is an eternal holiday.6

7. Thank God for giving you this world as a moral gymnasium to help your development, but never imagine you can help the world. Be grateful to him who curses you, for he gives you a mirror to show what cursing is, also a chance to practise self-restraint; so bless him and be glad. Without exercise, power cannot come out; without the mirror, we cannot see ourselves.7

8. This universe is simply a gymnasium in which the soul is taking exercise; and after these exercises we become gods.8

In other words, we are all gyming! Not in a man-made gymnasium to cure or manage a life-style disease but in God’s gymnasium—

A Moral Gymnasium


9

thus the very act of living is a kind of exercise. We are all born in a gym! And whole life is an exercise to regain our lost sense of true identity and eternity.

What Happens In a Gym?Anyone who has been to a gym knows

one thing for sure—it is place to exercise. And generally every gym will have equipments such dumb-bells, weights, skipping ropes, and so on. Now-a-days, the concept of multi-gym is catching up. A muti-gym is a fairly large-sized machine on which one can do several different fitness exercises, or a room in which several different exercise machines can be used.

Swami Vivekananda himself believed in doing physical exercises. The visitors to Swamiji’s room in Belur Math can see the dumb-bells, generally covered with a piece of cloth, which Swamiji would use. A firm believer in developing physical strength, Swamiji urged everyone to be strong:

What I want is muscles of iron and nerves of steel, inside which dwells a mind of the same material as that of which the thunderbolt is made.9

And especially to the youth, he thund- ered them to be strong! He said,

We speak of many things parrot-like, but never do them; speaking and not doing has become a habit with us. What is the cause of that? Physical weakness. This sort of weak brain is not able to do anything; we must strengthen it. First of all, our young men must be strong. Religion will come afterwards. Be strong, my young friends; that is my advice to you. You will be nearer to Heaven through football than through the study of the Gita. These are bold words; but I have to say them, for I love you. I know where the shoe pinches.10

But the nature of strength is not only physical but something deeper; one needs moral and spiritual strength without which one remains incomplete as a human being. As

Swamiji explains:

We also know that the greatest power is lodged in the fine, not the coarse. We see a man take up a huge weight, we see his muscles swell, and all over his body we see signs of exertion, and we think the muscles are powerful things. But it is the thin thread-like things, the nerves, which bring power to the muscles; the moment one of these threads is cut off from reaching the muscles, they are not able to work at all. These tiny nerves bring the power from something still finer, and that again in its turn brings it from something finer still—thought, and so on.11

How does one develop moral and spiritual strength? By doing moral and spiritual exercises. All through our lives, we make certain choices which represent our moral and spiritual inclinations and the result of these choices is what we call our lives.

Now let us look at a gym. In a gym, one uses the equipments and machinery in order to ‘bring out’ the physical strength and shape up the muscles. When we use the dumb-bells, we become strong, and not the dumb-bells that become strong. They remain what they are—just dumb-bells. So also, the world—or life experiences that we undergo—is a gym ‘in which the soul is taking exercise; and after these exercises we become gods.’ This is the purpose of life’s journey—to ‘become gods’.

Godliness is what man essentially seeks in life. By ‘godliness’ is meant the manifestation of the inner potential which is essentially divine by nature. It is not material but divine. Hence it is not subject to what matter is subjected to—decay, death and destruction. We are not matter but Pure Consciousness presently intertwined with matter.

To rediscover his lost divine entity, that is the purpose of human life. Man is born, suffers and dies. But if he has learnt his lessons he will not return. What are the lessons? That


10

this world is only a gymnasium for the soul to exercise and manifest its real nature. Says Swami Vivekananda,

It [this world] is like chronic rheumatism: you drive it from the head, and it goes to the body; you drive it from there, and it goes to the feet. Reformers arise and preach that learning, wealth, and culture should not be in the hands of a select few; and they do their best to make them accessible to all. These may bring more happiness to some, but, perhaps as culture comes, physical happiness lessens. The knowledge of happiness brings the knowledge of unhappiness. Which way then shall we go? The least amount of material prosperity that we enjoy is causing the same amount of misery elsewhere. This is the law. The young, perhaps, do not see it clearly, but those who have lived long enough and those who have struggled enough will understand it. And this is Maya. These things are going on, day and night, and to find a solution of this problem is impossible. Why should it be so? It is impossible to answer this, because the question cannot be logically formulated. There is neither how nor why in fact; we only know that it is and that we cannot help it.12

Doing good to the world is very good. But can we do much good to the world? Have we done much good these hundreds of years that we have been struggling—have we increased the sum total of the happiness in the world? Thousands of means have been created every day to conduce to the happiness of the world, and this has been going on for hundreds and thousands of years... Is the sum total of the happiness in the world today more than what it was a century ago? It cannot be. Each wave that rises in the ocean must be at the expense of a hollow somewhere. If one nation becomes rich and powerful, it must be at the expense of another nation somewhere. 13

Look at the sum total of good and evil in this world. Has it changed? Ages have passed, and practical religion has worked for ages. The world thought that each time the problem would be solved. It is always the same problem. At best it changes its form. . . It trades consumption and nerve-disease for twenty thousand shops. . . . A hundred years ago man walked on foot or bought horses. Now he is happy because he rides the railroad; but he is unhappy because he has to work more and earn more. Every machine that saves labour puts more stress upon labour.14

So, what is the purpose of work? ‘The work against evil is more educational than actual, however big we may talk.’15 When we work for others, they may or may not benefit but we are surely benefited—spiritually speaking. By all the works and experiences that we undergo we get more educated and wiser as to real nature of the Self and of the world. ‘Gymnasium’ remains what it is. We become strong which is what leads to Self-knowledge. ‘This Self cannot be attained by the weak,’ says the Mundaka Upanishad. We become strong but the gymnasium of life continues to exist and function for others to come, exercise and become free.

Spirituality lies in understanding this and spiritual life is the art of putting this understanding into practice. The nearer we reach the goal of this ‘exercising’, the more we develop detachment, calmness, purity, generosity and love. And when one is done with one’s gyming, one knows ‘what needs to be known’, the ever fulfilled and blissful Atman within. That state beyond death and sorrow is our state or being, the Eternal Essence of Existence, the Atman.

References: 1. CW, 1.106 2. CW, 1.80 3. CW, 4.207 4. CW, 5.245 5. CW, 5.410 6. CW, 7.49 7. CW, 7.69 8. CW, 5.308 9. CW, 5.117 10. CW, 3.242 11. CW, 2.16 12. CW, 2.94 13. CW, 4.205 14. CW, 4.241 15. CW, 3. 214


From the Archives of The VedanTa Kesari

S i m h â v a l o k a n a m

(October, 1924-25, Pp. 222 - 225)

Reason and Faith

SWAMI PAVITRANANDA

When there is quarrel between religion and religion, one is sure to find out, if one observes closely, that the feud ensures, not because of religion, but because the people have become irreligious—they have forgotten the essential truths of their religion or at best they have not the ardour and the intensity to follow them in practice. When the whole mind is bent upon realising the truths of any religion,—and without that religion can hardly be brought into our life—we cannot have the surplus energy to look into the affairs of others and not to speak of, to have the readiness to fight with them, because they are on the false track. No religion is so bad but gives an ample opportunity to make one’s life better to help one—to go Godward and thereby kill the hunger of the world for wars and battle, feuds and quarrels, national or inter national directly or indirectly. So the religious quarrel is an expression which contradicts itself. We must seek the cause elsewhere.

As between religion and religion, similar strife arises within a religion when it is in a downward way towards degradation. Within a short time of the passing away of Buddha, his religion split up, till at last we find so many schools of Buddhism at the present day, which differ as widely from each other, as two different religions, and who knows if in the debris, the real words of the Master have not been well-nigh lost.

Christ was one individual who gave out his message to the world, for the regeneration of humanity, but now we find so many hundreds of sects in Christianity, so many interpretations and interpolation about the words of the great Master, while somebody will have the impudence enough to doubt the historicity of the Saviour himself. The fact is, in order to understand a man or a prophet, we must be one like him. The farther we fall off from him, the greater the difference and the keener the strife on that. When the sun is up high in the sky, it exposes and burns up many of the impurities of the earth which gather again in the darkness of the night. Nearer religion we live, the less animosity between different sects and religions, but after some time we oust religion altogether and plunge into internecine struggle in the sacred name of God and term it our religious zeal. No religion requires any external protection, if its internal life is all right and without that religion will defeat the real purpose for which it stands.

It is interesting to see how religion declines and how gradually we fall away from religion without our notice. Religion demands that we must have faith because it goes much


12

farther than reason can approach. In religion, to solve the problems of that unexplored land we have to tread the ground, where the light of reason is too faint to illumine our path, where only faith can sustain us. This has been the shelter for all credulity in the world and all mischiefs that are done in the name of religion. This has been the point, where every man that raises any questionings or doubt can easily be thwarted or any man can be attempted to swallow any pill that any miracle or mystery-monger likes. Nobody denies that the ways of God are mysterious, but every mystery is not the work of God. We forget that we are to pass through the sea of intellectual doubt, before we can reach the safe shore of faith, which will be its own security. ‘If ye have faith as a grain of mustard seed, ye shall say unto this mountain,”Remove hence to yonder place”; and it shall be removed.’ How true the words are! But how few are those, who can have that tremendous faith? The result is many simply waver between doubt and credulity and run the risk of either being scorched for life, or falling into a quagmire, from which there is no rise again. We forget that only after a long struggle, we can have that reason which can be trusted or that faith which is true,—and that not before our lower self has altogether been burnt. Till then, there is no shame in having recourse to either—very often to put our faith into the anvil of reason or to let our reason be winged with faith. For both faith which is in fear of reason, and reason, which has no strength for action, come to nought. But blessed are those persons, who come in contact with men, whom to obey means to go forward, to trust means to be strong, to love means to be invincible. The pity is such persons, though not scarce are very rare in the world. So the rest of humanity have to plod through chimerian darkness in land, where for a long time there is no trusted guide or safe light, excepting his sincerity of the struggle.

Without due balance between reason and faith, we cannot very often understand the spirit of the Scriptures and words of sages and prophets, and so we fight with the letter and write hundred of useless commentaries on a simple piece of advice that dropped from the lips of a master but went straight into the heart of his disciple without the help of a linguist. Sometimes our heart is torn away to give up a custom, which had some use in one time, but no longer serves any purpose only because it has become a part and parcel of a religion due to the sanction of time. All these happen because we have not a reason, which can penetrate into the nature of things or a faith which can get over the weakness of mind. Possessed of child-like faith, any advice is sufficient for us, because that itself has got a flow of life, which breaks down all opposition, but without that faith turns into bigotry and meaningless superstition, as rationalism very often ends in a theism. Both are sources of great danger to the society as well as religion itself.

From theory, when we go to practice, we meet with greater difficulties, internal as well as external. A false sense of religion sometimes makes us weak in mind and spirit, curbs our activity and unconsciously we hug into our bosom a sort of ‘pious imbecility’ in the name of


religion and shamelessly go to the extent of even gloating over it. When we really feel even to a slight extent that ‘we are He’ or a ‘part of He’ we find a strength within, which defies the whole universe and once we leap up to an ethereal height, where even joy cannot reach us, not to speak of woes. Far behind we leave this world with its daily round of deceitful pleasure and heart breaking pains and when we come back, we are altogether fresh beings, bathed in a new shore, and talk things, which others understand not but gapingly wonder at.

We make the same mistake about prayer. Prayer does not mean imploring to a tyrant Jupiter, who at any moment is ready to throw the thunderbolt upon us, prayer does not signify to beg for drops of Manna, to be dropped from heaven, it does not indicate to vie with one another how to be more and more sheepish, how to make a more and more parade of our weakness and sins, real or assumed, but true prayer means the assertion of our rights as inheritors of Immortal Bliss, as sons and daughters of an affectionate father or a loving mother. If we have strayed away, it is not our nature, it is a maya. The more we forget that, the better for us. So a healthy form of prayer proceeds not so much from weakness, as from strength—it is not a piteous cry to escape from the clutches of Satan to whom we are eternal victims, but a bold attempt to defy and suppress him. . .

And when we fail even in action and practice, religion to us becomes a bundle of superstition and creeping fears. We miss to keep a healthy outlook over life. We spend our whole energy to find out what is auspicious or inauspicious, whether our destiny is ruled by a Zeus in the star or a man in the moon, whether planetary influence has got a stronger effect upon our life or our personal exertions—whether we should bow before God or prostrate before Him—we feel that we are inviting the deadliest wrath of heaven by a single instance of oversight in the observance of the minutest detail of an un important religious formula—all these because our heart is away, our love for God is not so strong that it can drown all petty considerations that make us falter at every step; because we have not the vigour enough to rise up and knock at the gate till it is opened and so with vengeance we dip into the stinking ditch, there to wallow and roll and spread the contagion on all sides. When the mind is weak we swallow everything that is given in the name of religion, we become easy prey to charlatans and cheats, we bind down society with all sorts of fetters and make a frantic effort to preserve the form where the substance is gone, to make a show of the crust where the kernel is dried up and every religion says it is the best in the world.

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One of the effects of Sri Ramakrishna’s life was the peculiar way in which he influenced other people who came in contact with him. Men often scoffed from a distance at this man of no learning, and yet when they came to him, very soon they bowed their heads before this man of God and ceased to scoff and ‘remained to pray’.

—Pandit Jawaharlal Nehru


Later the next day I stared eastward and thus I was once again alone. I was told to go only on the beaten track and not to enter any side road. After covering some distance alone, I came across a Brahmachari wearing white clothes belonging to the Sikh religion. He had also come to Tibet on a yatra to Kailash. We started travelling together. There were no horse, tents, and the land was all barren. Whatever little food we had in the form of cheese we ate, but did not find any person on the way.

Towards Mount KailashSteadily we advanced through the

Tibetan plateau till the sunlight disappeared. There was no shelter to spend the night in. We had to spend the night on the road itself. We separately spread out sheets on the ground and on 3 sides arranged stones about 2 feet high and covered that with another sheet and weighted it down with some more stones. Somehow we tried to sleep in that makeshift tent, but we could not sleep because of the

cold and howling winds. We were lucky that no pack of wolves or wild dogs attacked us at night. We were told that if such packs attack they eat humans too.

Getting up early we again started walking eastwards towards our destination—the holy Manasarovar and Kailash.

Tibetan Dog IncidentOnce when I was walking alone I saw

a Tibetan shepherd with about two-hundred sheep and goats. I thought of obtaining food from him to eat. I called out from a distance and he heard me. His flock of sheep were all sleeping. I cried out loudly, ‘khi-khi; dog-dog’ in Tibetan. These dogs accompany shepherds to protect the sheep from packs of wolves. I wanted him to control his big sheepdog.

Suddenly the big sheepdog ran towards me. I was helpless as I did not have a stick. The dog attacked me and as I fell, bit me on my thigh and ran away. My clothes were torn and luckily the bite was not deep. The dog must have been old with worn out teeth. Here

Pilgrimage to Mount KailashSWAMI DAMODARANANDA

Article

Swami Damodarananda was a senior and venerable monk of the Ramakrishna Order. This article recounts the hardships and rewards of his pilgrimage to Mount Kailash undertaken some sixty years ago. His narrative is a valuable documentation of the challenges one faces in the Himalayan terrain especially when, six decades ago, the present day gadgets and amenities were unheard of. His vivid description of the traditional route to the holy mountain adds to its historicity. This article was first published in the April-May 2014 issues of the Prabuddha Bharata, the monthly journal from Advaita Ashrama, Mayavati, Uttarakhand. The reproduction of the article is in keeping with the earnest wish of the author to have this published in the Vedanta Kesari as well—before his sudden demise in July 2014 at Belur Math.

(Continued from the previous issue. . .)


my first-aid kit and knowledge of medicines helped me to treat myself under these adverse circumstances. Though I did not have any untoward incident due to this dog bite, later, when I returned to India, at our Kishanpur centre, I had to take thirteen injections around my stomach to counter the dog bite.

Undeterred by the bite, I continued my journey towards my destination. The Sikh Brahmachari who accompanied me in the beginning, disappeared somewhere along the way.

Drinking ButtermilkAs I walked on a sunny day I became

quickly very tired. Feeling very thirsty I stopped at a house and asked for buttermilk. As I waited the owner of the house went inside and brought out a leather bag. It looked like a leather bag that is used in carrying and distributing water in arid places. The man shook the bag before opening it. As he was opening it what was a hissing sound ‘shooo’—like one hears when aerated cold drink bottles are opened.

He poured the buttermilk into my drinking vessel. I found in it many hairs of

yak or goats floating on the surface. I used my fingers to pick and throw them out. As I was about to drink it, a rancid smell was coming out of the buttermilk. Under normal circumstances I would not have consumed such bad-smelling buttermilk. But as I was very tired and thirsty I forced myself to drink it. I closed my nostrils with my fingers and drank that without demur.

Here I was reminded of a Sanskrit saying attributed to sage Vishvamitra: ‘Jivitam maranam shreya, jivana dharman avapnuyat; it is better to live than to die, because by living alone one can attain dharma.’ There was an incident in Vishvamitra’s life when he was travelling through a drought-ridden countryside. He searched in vain for food but found nothing. Finally, he saw a pariah’s house, which is forbidden, and begged for food. The pariah did not have anything but rotten meat, so he said that there was no food in his house. Vishvamitra then later stealthily broke into the pariah’s house and found the rotten meat. He ate it to satisfy his hunger and thus to live.

Dip in the ManasarovarSlowly and steadily I was nearing the

holy Manasarovar. As evening approached I

15

A view of the Holy Kailash


fortunately found a tent to spend the night. There were one or two Indians in the tent; perhaps they were pilgrims. They too wanted to bathe in the holy waters and proceed to Kailash.

The following morning, after our ablutions and breakfast, we moved towards the lake. The huge lake was located on the vast Tibetan Plateau with the Himalayan ranges on the southern horizon. Soon we arrived at the banks of the Manasarovar. The sun was very bright which made the weather warm. The water was crystal clear.

Not only did I take a holy dip but I swam as well. There were two or three big fish, three or four feet long, circling around me in a very friendly way as I swam. Perhaps they were accustomed to do so with other pilgrims as well in this clear warm water. We saw thousands of water-birds of varying colours and sizes flying around and diving into the lake to catch fish! Of course in winter this huge lake will be frozen, the birds will be gone, and the fish survive beneath a thick layer of ice.

The holy bath and swim in the hot sun made me feel very fresh. I continued walking towards Kailash.

Towards Kailash and Jyoti DarshanI moved towards my destination under

a beautiful golden sun. The rays over Mount Kailash had turned the mountain into a huge mass of reddish gold. As the sun rose higher, the colours kept changing—first golden, then being yellowish, and lastly silvery. The whole scene was very enchanting and very difficult to describe in words. It is still shining in my mind, whenever I happen to think about that wonderously enchanting divine darshan. Of the whole yatra, those few hours of holiness—from about 5-10 am—on a clear bright sky, the

jyoti, light darshan of reddish, yellowish, and silvery white was the highest fulfilment of my yatra. I was still and enraptured. There was no mountain, only the Divine jyoti mingling with universal space. ‘Antar-jyoti, bahir-jyoti, pratyag-jyoti paratparah, jyotir jyotihi svayam jyothi, atmajyoti, Shivo’smi aham; light inside, light outside, light at the core within that is higher than the highest, light of all lights, the light that is self-luminous, the light of the Atman, I am that Shiva.’

Tibetans are also devoted to Kailash. Intermittently, some of them do shastang or dandavat full prostrations, to the Mount, while circumambulating the holy place.

First Day at Mount KailashOn the first day I ventured out to

do pradakshina, circumambulate, Kailash, when a heavy downpour began. Freezing water coming from the northern ice-capped mountains of Tibet covered the pradakshina path, and a cold biting wind began to blow. It was around 5 pm when dark rain-bearing clouds were hovering above and the water level on the path increased to waist deep flowing at great speed, making it impossible to proceed further. There was a hailstorm as well, with big hailstones falling on my umbrella. Due to the cold wind, water, and hail, I was nearly frozen. Only my chest felt warm. All the while I was chanting within, ‘Om Namah Shivaya Sri Ma Ramakrishnaya Namah’. Thinking that even if I have the final fall, before death, it should be with the holy mantra on my lips.

At this juncture, I saw a sadhu laden with some luggage which he could not manage to hold due to his tottering gait. I saw his belongings being swept away in the current. A little while later I did not see the sadhu either. The forceful current must have carried him away as an offering to Shiva. Often many

16


17

such untoward incidents have happened, for decades and centuries, causing death in this arduous pilgrimage. It was the sheer grace of God that I could face all those difficulties and still survive.

My feet became unsteady due to the force of the freezing water, strong winds, and weight of my meagre belongings. I was literally tottering and apprehensive of the end of my earthly life, amidst these holy surroundings. I kept chanting the mantra continuously, so that if my breath would stop, it would end with God’s name on my lips. I slowly moved on with great difficulty as I had to find some shelter for the night.

I proceeded slowly. Around 6.30 pm there was a severe hailstorm. I thought my umbrella would be torn due to the hailstones of the size of amlaka, myrobalans, constantly falling from above. Fortunately, nothing of that sort happened. After about two hours of rain and hail the downpour slowed and then stopped.

Night in a Buddhist MonasteryAround 7 pm luckily, I found a Buddhist

monastery on the way and entered with the hope of finding shelter and food for the night as it was becoming dark. In the dim light of the monastery I found my lower limbs had become white due to the constant walking in the freezing water for a couple of hours or more. The upper layer of my skin was white and deadened and by the next day it peeled off and was replaced by a new layer of skin. I had only a pair of canvas shoes.

The monastery was one big hall without separate rooms. There were small holes in the walls to help in ventilation. In the centre there was a fire burning continuously. A big kettle was mounted on a tripod stand in which salted jungle tea was constantly boiling for the

inmates as well as guests. The upper portion of the monastery was filled with back soot due to the constant burning of firewood. Often this black soot would turn into a sticky viscous gum like glob and fall on the blankets and clothes of the guests and inmates. The locals did not worry much about this. When one pulled at the glob from the clothes it would stick to one’s fingers.

The Lamas were happy to see an Indian monk arriving at that odd hour and made me feel welcome and happy. Their evening prayers were going on with chanting accompanied by the sound of cymbals. I finished my supper by eating cottage cheese given by them and I also had chhatu powder with salt.

It was strange to see lads of five or ten years old and some older, admitted to the monastery. There were more young children than adults in monastic garbs. On enquiry it was revealed that in Tibetan society, there were more males than females. One or two older boys of the family get married and the younger ones go to a monastery, to live as monks. No doubt that was why because of the low number of females, the system of polyandry also existed in this society.

I was dead tired from walking the whole day, and for those two hours in that cold and rain. The monks provided me salted hot tea to warm myself. They later gave me cottage cheese and yak butter. After eating I lay down, covered myself with a blanket and slept like a log of wood. By the divine grace, this was the only shelter around Kailash. Had it not been for this I should have been walking around the sacred mountain throughout the night in wet clothes. I cannot imagine the consequences nor can you.

The Second Day at Kailash


I got up early in the morning feeling fully refreshed. Had hot salted tea, cottage cheese, and yak butter for breakfast and started walking under the bright sun around Kailash. By noon on the second day, I had covered about three-fourths of the distance of circumambulation.

I reached Gauri-Kund to the east of the mountain. I sprinkled a little holy water on my head as the Gauri-Kund was filled from the glacier water which melted into the Kund.

The Return JourneyOn the way back to India, I was led

forward by some Indian tradesmen. The Hoti pass, which is about 19,000 feet high, is the shortest and steepest way to cross over to India. One has to be a brave-heart to climb up the mountains for several kilometres. The tradesmen had other work to do so they left me at this point, advising me to keep climbing up and not stop even if I felt tired, for I may sleep off forever in that cold.

On top of the mountain, I saw huge vultures sitting there and looking at me. It seems that sometimes travellers, along with their animals, are trapped for hours together by sudden snowstorms. They often freeze and die and the vultures feed on their carcasses. I saw human hair and skeletons of large and small animals scattered around. By the grace of Sri Sri Guru Maharaj, there was a clear sky and

bright sunlight; I was able to cross over safely. Then I climbed down towards India.

I faced a test here. At some distance a Tibetan armed with a gun was waiting to rob Indian pilgrims of their valuables. Fortunately, I did not have anything worthwhile and I was in a monk’s garb. Slowly proceeding with apprehension, I saw his tent house where a woman was serving tea. I drank hot tea and continued my journey towards India. I halted for the nights at chattis, located every ten to fifteen kilometres. These chattis were lice-infested and my clothes caught the lice too.

End of the Holy YatraThus after a week or so I reached

Badrinath. At Badrinath I had a hot bath in the tapta-kunda. Due to the cold I had not bathed for several weeks. The lice infestation in my clothes and body was removed by the hot bath. I washed my clothes and blankets too. I stayed at Badrinath for some more time doing tapasya in a kutia till October 1952. Winter was fast approaching and as proper shelter and food arrangements were not met, I decided to descend from the mountains. So I walked down all the way to Rishikesh and then to Haridwar to complete my pilgrimage.

I was later posted to the Mysore Study Circle for a year, and then, the next year, I had to go to our centre in Rangoon, Burma.

(Concluded.)

18

An aerial view of the Mount Kailash—mark the natural Shivalinga formation of the place


Identified in Renunciation: Thakur is known as the prophet of the harmony of all religions. Most of the disciples, both lay and monastic of Thakur and Ma also opined that that was the purpose of Thakur’s incarnation. When Kedar Maharaj questioned the Mother about it she firmly asserted that Thakur practised all the religions because he wanted to enjoy divine Lila in different ways.

But still, in this age renunciation has been speciality. Has anyone ever seen at any time that kind of spontaneous renunciation? What you have said of the harmony of religions is also true. In other incarnations one ideal or other was emphasised over others.15

Who could deny or question the unerring accuracy with which Mother revealed Thakur’s divine glory? Thakur was a flaming incarnation of renunciation. Holy Mother was his peer and companion in absolute renunciation of ‘lust and gold’, two major obstacles to the realization of God, as taught by Thakur. Thakur’s hand would recoil if he touched money or even a metal pot. Once a Marwari devotee proposed to give him ten thousand rupees which he vehemently refused. He felt as if his hand was under a

Thakur-Ma, One RealitySUDESH

saw. He asked Mother if she would accept the money. The Mother told him that her receiving the money would mean his accepting it as she would spend it on him and the money could not be accepted. People respected Thakur for his renunciation.

No luxury in food and dress was theirs, things which money could buy and which worldly men pursue madly. When visitors became more numerous and fruits, sweets and other offerings were placed at the feet of the Master in plenty, he used to send those to the Nahabat. It was found, however, that the Mother gave them away freely to the women and young devotees and the children of the neighbourhood. One day when she had thus used up everything, Gopal’s Mother cried out, ‘My dear daughter-in-law, why have you not reserved anything for my Gopal!’16

Even in later period of her life whatever she had she distributed among the devotees. The prasada that was set apart for her breakfast she used to give away. And if she herself began distributing the prasada, then even the little syrup of sugar candy that she had for her morning drink, would be exhausted.17 Once one of the devotees asked her, ‘Why do

A devotee from Ambala, Sudesh regularly contributes inspiring articles to The Vedanta Kesari.

Article

This article explores the divine relationship or oneness of Sri Ramakrishna and Holy Mother Sri Sarada Devi. Sri Ramakrishna and Holy Mother are reverentially and affectionately addressed as Thakur or Sri Thakur and Ma or Sri Ma respectively, by the monks and devotees of the Ramakrishna Order.

(Continued from the previous issue. . .)


you deny yourself the things you serve me so plentifully?’18 Thakur had also told two monks, when questioned by them if he had had his meals, that he took only a few morsels of rice.

The repeated visions of Thakur, after his Mahasamadhi convinced the Mother that he was deathless and eternal. So she did not discard fully the signs of her married life. Instead of a white cloth she continued to wear one with very thin red line. Still her natural simplicity in dress and food brought about an austerity that could not escape notice. Blouse or jacket she never put on. Once during her stay in her Calcutta house in cold winter season the devotees wanted her to put on a warm Guernsey frock, obtained from a foreign shop. The Mother was apparently delighted to have it and used it for three days. But on the fourth day she spoke out her mind, ‘My son, is it becoming of a woman to wear a frock? And yet I have worn it for three days to please you.’19 With these words she took it off and never again wore it.

It was remarkable how she avoided luxury despite her command over resources

and how she maintained her rural simplicity. Ah! Reminds us of Thakur and the tragic fate of a pair of Varanasi shawls which Mathur purchased for a thousand rupees and wrapped them around his holy person. With the shawl on, the Master was at first going about very happily like a boy, calling others, showing it to them. But the next moment he thought, ‘What is there in it? It contains nothing but a quantity of “animal hair”.’ It is also a modification of five elements. . . And as regards prevention of cold—why, quilts and blankets are equally adequate. Like all other things, it is also not at all helpful for the realization of God. . .’20 Thinking so and throwing the shawl on the ground. . . he started spitting on it and then rubbed it against the dust on the ground. He was at last ready to set fire to it when someone happened to come there and recovered it from his hands.

Identified in Chastity: The stainless and immaculately pure divine bodies of Thakur and Ma were never contaminated by the slightest touch of carnal desires. Though they shared the same bed for eight months in the

20

Sri Ramakrishna’s marble image at Belur Math Holy Mother’s marble image at Jayarambati


bloom of their youth, their minds constantly soared in the realm of divine awareness and bliss. Each stood transfigured to the other. Purity incarnate as the divine couple was, Thakur looked upon his wedded wife as the blissful Mother. And the Mother, on being questioned by Thakur if she had come to drag him to the path of samsara assured him that she was there to help him in his chosen path. ‘That primeval sin of Eve was, as it were, requited by one of her sex. . . Here we have Shakti crystallised and concretized into Purity itself which is another name for the Absolute.’21

It was the new moon night of 5th June, 1872, the auspicious time for the worship of Kali. That night Thakur worshipped the Mother of the Universe as Shodashi, in the person of Holy Mother duly with the usual sixteen kinds of offerings. As the worship proceeded, the Mother lost all outer consciousness and the worshipper, too, at the end of it, was merged in deep Samadhi. The Shodashi-puja was a consummation of the transcendental union of the worshipper and

the worshipped. The two souls realized their identity of being as One Reality and hence lived and moved as one entity in two bodies.

Upadhyay Brahmabandhav wrote:

Many saints and prophets renounced their wives for God, but Ramakrishna’s renunciation was not of an ordinary type. It was the highest acceptance. The light of the moon cannot be separated from the moon. And neither did this woman, the incarnation of chastity, live apart from Sri Ramakrishna. Ever since that unique worship she was always by Sri Ramakrishna’s side as his Shakti (power). Go once and sit at the blessed feet of this woman, so reverentially worshipped by Sri Ramakrishna. Through her grace you will be able to understand the greatness of Sri Ramakrishna. You will be blessed indeed!22

The One Absolute Reality, infinite, eternal, without beginning and without end, birthless and deathless, descended in this world of miseries in two forms and in the infinitude of their love embraced the whole humanity to their bosom.

(Concluded.)

21

15. Her Devotee-Children, The Gospel of the Holy Mother (Madras: Sri Ramakrishna Math, 1984), 396.

16. Holy Mother Sri Sarada Devi, 84.17. Ibid, 497.18. Ibid, 238.19. Ibid, 237.

20. Swami Saradananda, Sri Ramakrishna the Great Master, trans. Swami Jagadananda (Madras: Sri Ramakrishna Math, 1978), 501.

21. Sri Sarada Devi the Great Wonder, 401.22. Ramakrishna As We Saw Him, (Calcutta: Advaita

Ashrama, 1992), 411.

It is to save sinners and the afflicted that the Master incarnated. If someone takes shelter under him with all sincerity, he just passes his hand of mercy over the supplicant and wipes away all his sins. By his divine touch, one becomes sinless then and there. What is wanted is sincere love for him and the absolute surrender to him. —Swami Shivananda

References

Article


The BeginningsThe story begins when India was under

the British. It describes the work of two great visionaries who thought that India could be brought in the forefront of science and inculcate scientific temperament and make India a land of prosperity and advancement.

In 1889, the Governor of Bombay and the Chancellor of Bombay University Lord Reay stated in a famous convocation address:

It is only by the combined efforts of the wisest men in England, of the wisest men in India, that we can hope to establish in this old home of learning, real universities which will give a fresh impulse to learning, to research, to criticism, which will inspire reverence and impart strength and self reliance to future generations of our and your countrymen.[1]

Inspired by these words Jamsetji Nusser- wanji Tata, the well-known industrialist, formed a committee in 1892 ‘to select some brilliant students to be sent annually for higher studies in England’. [2,3] The rationale behind this is aptly summed up as follows:

There is one kind of charity common enough among us . . . It is that patchwork philanthropy which clothes the ragged, feeds the poor, and heals the sick. I am far from decrying the noble

Coming True of a Great VisionContribution of Swami Vivekananda and His Disciples

in starting of Indian Institute of Science, Bangalore

SATADAL GHOSH

spirit which seeks to help a poor or suffering fellow being. [However] what advances a nation or a community is not so much to prop up its weakest and most helpless members, but to lift up the best and the most gifted, so as to make them of the greatest service to the country.[1]

It is noteworthy that the initial plans of Jamsetji involved sending meritorious students abroad for study or for technical apprenticeship in his industries focusing on India.

A Historic MeetingIt all happened in July 1893, when the

independent industrialist of India Jamsetji Tata was on a business tour of Japan. On tour in Japan at the same time was a young Indian sixteen years his junior, a fierce patriot and a great mind—Swami Vivekananda (Swamiji). Later Jamsetji would recount to Sister Nivedita that, ‘when Swami was in Japan everyone who saw him was immediately struck by his likeness to Buddha.’[4]

Swamiji admired the rapid progress of the Japanese as he wrote to his disciples of Madras in a letter dated the 10th of July, 1893,

The Japanese seem now to have fully awakened themselves to the necessity of the present times . . . they are bent upon making everything they

The author is a research associate in Indian Institute of Science (IISc), Bangalore. He submitted his PhD research thesis sometimes back.


23

want in their own country . . . Only I want that numbers of our young men should pay a visit to Japan and China every year.[4]

In retrospect one can only think it as a benign stroke of fortune for our country that these two personalities from such diverse walks of life were literally traveling to the same destination at that time. Both arrived at Vancouver, Canada, from Japan on the S. S. Empress of India. It is known from Vivekananda’s letter that ‘he enquired of Mr. Tata why he imported matches from Japan for sale in India: for that meant a heavy drain on national wealth and that was for nothing more than a small income that Mr. Tata earned by way of commission. Swamiji then pleaded with Mr. Tata with all impetuosity that if, instead, he set up a match factory in India that would not only give him a handsome profit, but create employment for quite a number of men and prevent the national wealth from going out of the country’.[4]

Among other topics they discussed various aspects of the iron and steel industry. Jamsetji told that his proposal for transfer of technology had been turned down by the British steel magnets and so he was going to the industrialists in U.S. In this context Swamiji opined that while the manufacturing

technology could always be imported from abroad it was imperative that there be a centre for research in steel science in India, where our people would be properly trained in keeping with our rich tradition of learning.[5,6]

Looking back, it is now evident that this historic meeting of minds added a new dimension to the plans of Jamsetji. He now began contemplating the establishment of a research centre/university in India for higher education in technology and scientific research.

The Birth of A New IdeaIn 1896 Jamsetji invited Burjori Jamspji

Padshah to help him in this regard and sent him to several universities of Europe and U.S. to get an idea of their systems.[1,7] In the same year he wrote to Lord Reay,

Being blessed by the mercy of Providence with more than a fair share of the worlds’ goods and persuaded that I owe much of my success in life to an unusual combination of favorable circumstances, I have felt it incumbent on myself to help to provide a continuous atmosphere of such circumstances for my less fortunate countrymen . . . I propose to . . . [make] a Trust Settlement of property annually yielding between Rupees Eighty Thousand and a lac for this purpose. [2,3]

A file picture of SS Empress of India, the ship in which Swami Vivekananda and Jamsetji Tata travelled together and got introduced to each other and discussed various issues. Photo courtesy: Somenath Mukherjee, Kolkata


24

The assets of the university, he said, would coexist with those of his sons (and their descendants). H i s s o n s w o u l d then be responsible for managing the combined asse t s , w h i c h J a m s e t j i appears to prefer over the alternative of the university’s assets being managed by a bunch of a faceless trust. He said,

I believe that property Trusts are very difficult to manage and liable to abuse when managed by bailiffs under large body of Trustees.[2,3]

However, the seeds of obstruction to their wonderful project were hidden in his views about ‘asset management’ as stated in his letter. When he realized this, he issued a revised statement though essentially remaining firm in his earlier stance on the issue: ‘the properties would be managed together by one Trust, with the annual income being shared by the University and his family.’ [2,3]

Meanwhile a provisional committee consisting of 23 members was formed for the setting up of the ‘Teaching University of India’ and Padshah was appointed the secretary of this committee on his return in 1898.[2,3]

In addition to this, Jamsetji publicly announced a grant of 30 lac rupees for the establishment of a university for research in India which naturally created great excitement in the Indian academia.[4] On 28th September 1898, Times of India wrote,

Mr. J. N. Tata, the well-known millionaire and merchant of Bombay, has, we hear, offered under certain conditions to put at the disposal of a properly-constituted body landed property which is calculated to bring an annual income of about Rs. 1,25,000 for the purpose of maintaining an institution for post-graduate studies. Mr. Tata is known to value higher education even as a preparation for industrial and commercial vocations, and he frequently selects a number of graduates to undergo training for about three years to one or other of his mills, the graduates, contrary to the prevalent custom, being paid during the period of their apprenticeship. . . .

Mr. Tata, however, has felt for some time the need of making an advance in our University education. . . To induce the students of this country to undertake researches on the problems of tropical diseases or tropical chemistry, to investigate the vast and neglected materials of our national history and Indian philology, it is necessary to found laboratories and libraries, where students may work under the direction of great teachers. It was suggested to Mr. Tata

Jamsetji Tata Swami Vivekananda


25

that either a new University, or a development of some one of our existing Universities on the model of the post-graduate Universities of the United States, like the Johns Hopkins or Clarke, would be the first step towards the creation of the spirit of research in India; and after preliminary investigations made in Europe, and advice sought and obtained from the highest educational authorities, of England and the Continent, he has decided to make the above-mentioned offer.[4]

The positive development of Jamsetji’s views about the spread of higher education in India in the aftermath of his meeting with Swamiji is evident from this quoted article.

Following Padshah’s advice the provisional committee recommended the establishment of an ‘Imperial University of India’, which would include, besides a science and technology department, a medical department as well as a philosophical and an educational department.[2,3] The detail of the proposal was published in an article of Bengalee, dated 8th October 1898.[4]

But Jamsetji’s proposal expectedly faced the frigid indifference of the British Government, as the development of indi-

genous science and technology in India would challenge the unbridled exploitation of Indian resources by the British industry. In a brief footnote in Jamsetji Nusserwanji Tata: A Chronicle of His Life, the author Frank Harris writes,

Sir Dorabji Tata is of opinion that his father at that time had little hope of getting the Government of India interested in his scheme. In November 1898, Mr. Tata wrote a letter to the Swami Vivekananda, adjuring him to rouse the country by a pamphlet relating to educational reform on ascetic lines, and offering to defray the expenses of publication.[8]

Swamiji’s Role The sequence of these two sentences is

significant. It bears testimony of the fact that Jamsetji was keenly aware of the influence of Swami Vivekananda on the collective Indian psyche, and he wished to (on his trium- phant return) harness this power to raise mass awareness for countering the British Government. He wrote to Swamiji on 23rd November 1898, [4-7,9]

Dear Swami Vivekananda,

I trust, you remember me as a fellow-traveller on your voyage from Japan to Chicago. I very much recall at this moment your views on the growth of the ascetic spirit in India, and the duty, not of destroying, but of diverting it into useful channels.

I recall these ideas in connection with my scheme of Research Institute of Science for India, of which you have doubtless heard or read. It seems to me that no better use can be made of the ascetic spirit than the establishment of monasteries or residential halls for men dominated by this spirit, where they should live with ordinary decency, and devote their lives to the cultivation of sciences—natural and humanistic. I am of the opinion that, if such a

Burjori Jamspji Padshah


26

crusade in favour of an asceticism of this kind were undertaken by a competent leader, it would greatly help asceticism, science and the good name of our common country; and I know not who would make a more fitting general of such a campaign than Vivekananda. Do you think you would care to apply yourself to the mission of galvanizing into life our traditions in this respect? Perhaps, you had better begin with a fiery pamphlet rousing our people in this matter.

I should cheerfully defray all the expenses of publication.

With kind regards,I am, dear Swami,

23rd November, 1898 Yours faithfullyEsplanade House, Bombay Jamsetji N. Tata

On 31st December 1898, members of the provisional committee met Lord Curzon, the Viceroy-designate, to discuss their

Facsimile of the Original Letter of Jamsetji Tata to Swami Vivekananda


27

project, barely a day after Curzon’s arrival in India.[2,3] To quote an article, from Bengalee, 18th January, 1899,

Lord Curzon, while fully sympathizing with Mr. Tata’s scheme appears to have certain serious misgivings. His Lordship is not sure whether here will be a sufficient supply of students. Surely it will not do to secure the services of highly-paid professors to lecture a beggarly array of empty benches. Then, His Lordship is doubtful as to whether the students, who may successfully go through the final course, will find ready employment, having regard to the large number of educated Indians who find it impossible to obtain suitable, or indeed any, employment. Mr. Justice Candy who volunteered information on the points desired by Lord Curzon explained that all that was intended in the beginning was to make a fair start and to extend the scope of the proposed institution gradually as funds came in.[4]

Curzon also had his doubts about the value of the Department of Philosophy and Education, including archaeology, ethics, psychology and methods of education, which would involve substantial expenditure.[2,3]

With the outlook for Jamsetji’s project thus getting bleaker by the day, Padshah and his sister went to meet Swamiji to take counsel. The only extant documentary evidence of this meeting are two letters from Sister Nivedita, an Irish disciple of Swami Vivekananda who dedicated herself to the cause of India, to Miss Josephine Macleod, an American disciple of Swami Vivekananda, dated the 30th January and the 7th February, 1899:

So you see Mr. Padshah did turn up and made his due impression. Apart from questions of business and importance, he is liked for his own sake, and I hope to have him always for a friend . . . He cannot see round a corner. He stops at details and will never see the forest for the trees. Yet he is of the stuff of which heroes . . . are made

and his sister is a saint . . . Mr. and Miss Padshah are simply angels.[4]

This offers further evidence to the effect that Swamiji and Padshah were both actively involved in making Jamsetji’s dream come true. Hardly a surprise then that soon after this meet, Ramakrishna Mission issued a public exhortation in support of this project. In their mouthpiece Prabuddha Bharata, published in April, 1899, the editorial ran thus,

We are not aware if any project at once so opportune and so far-reaching in its beneficent effects was ever mooted in India, as that of the Post-Graduate Research University of Mr. Tata. The scheme grasps the vital point of weakness in our national well-being with a clearness of vision and tightness of grip, the masterliness of which is only equalled by the munificence of the gift with which it is ushered to the public.

It is needless to go into the details of Mr. Tata’s scheme here. Every one of our readers must have read Mr. Padshah’s lucid exposition of them. We shall try simply state here the underlying principle of it.

If India is to live and prosper and if there is to be an Indian nation which will have its place in the ranks of the great nations of the world, the food question must be solved first of all. And in these days of keen competition it can only be solved by letting the light of Modern Science penetrate every pore of the two giant feeders of mankind— Agriculture and Commerce.

The ancient methods of doing things can no longer hold their own against the daily multiplying cunning devices of the modern man. He that will not exercise his brain, to get out the most from Nature, by the least possible expenditure of energy, must go to the wall, degenerate and reach extinction. There is no escape.

Mr. Tata’s scheme paves the path of placing into the hands of Indians this knowledge of Nature—


28

the preserver and the destroyer, the ideal good servant as well as the ideal bad master, that by having the knowledge, they might have power over her and be successful in the struggle of existence.

By some the scheme is regarded as chimerical, because of the immense amount of money required for it, to wit about 74 lacs. The best reply to this fear is: If one man—and he not the richest in the land—could find 30 lacs, could not the whole country find the rest? It is ridiculous to think otherwise, when the interest sought to be served is of the paramount importance.

We repeat: No idea more potent for the good of the whole nation has seen the light of day in modern India. Let the whole nation therefore, forgetful of class or sect interests, join in making it a success.’[4]

Marching ForwardIn 1900, the provisional committee

accepted the recommendation of the British Government that Sir William Ramsay be charged with the appraisal of the project.[2,3] The Ramsay report in effect echoed the stance of Lord Curzon and also raised the issue of insufficient funds. It was also stated that the scope of future employment of the graduated of such an institution was less than promising. Moreover the proposal of a philosophical and an educational department was shot down in the report thereby restricting the Imperial University of India to a Scientific Research Institute.[2,3,4]

This did not set well with Jamsetji and Padshah. Frustrated with so many uncertainties and willful non-cooperation of British Government, ostensibly citing lack of funds, Jamsetji almost thought of giving up. A cry of dismay went up among the intelligentsia—on 6th April 1901 the Bengalee made an emotive appeal:

He has been the inspirer of these hopes. He cannot now withdraw. His public spirit, his care for the welfare of his countrymen will not permit him to withdraw. [4]

It was clear to Sister Nivedita that Swami Vivekananda was whole-hearted in support of this dream project of Jamsetji, which was consonant with Swamiji’s abiding interest in the development of science and technology in

Sister Nivedita

India. With the assistance of Swamiji’s another disciple, Mrs Ole Bull, Nivedita arranged a gathering in England where a prominent dignitary of the department of education of British Government, Sir George Birdwood, was invited. Birdwood made his position quite clear with the following statement,

We govern India primarily for our good—with an amiable attempt to make that good more or less consistent with the wealth and happiness of India, but not as humbugs would make the world believe, for the good of the governed.[8]

When the issue of Jamsetji’s proposed university came up amidst heated debate, he had the following advice to offer:


29

The P.G.U. [Post Graduate University] must stand for the interests of Science—and that is a world-question—not an Indian problem at all. It must be opened to all the world by throwing the whole thing, as I keep saying to Mr. Tata, unreservedly into the hands of Government authority.[8]

To bolster his arguments Birdwood stated that the existing universities in India—Calcutta, Madras and Bombay—were struggling. Nivedita sharply pointed out that

Overcoming HurdlesThe indomitable Nivedita, however,

started writing in several periodicals and newspapers. The organ of British bureaucrats in India, The Pioneer came up with the insidious suggestion that the sole objective of Tata’s munificence was to create a family trust with government help. Nivedita was scathing in her reply, published in the Statesman January 1901.[8]

She wrote impassioned letters to renowned men of letters all over the world—the philosopher William James, the cleric Reverend H. R. Haweis and the biologist, educationist, sociologist, geographer, philanthropist and pioneering town planner Patrick Geddes. Her appeal was to garner moral support for preserving the ‘Indianness of this university project’.[8]

William James replied,

. . . with regard to Mr. Tata’s scheme for promoting higher education in India, I am of opinion that for the attainment of his object he would do well to be guided by the best educated . . . on all the permanent Governing bodies of the Institution, the four communities—Parsi, Mohammedan, Hindu and European—ought always to be equally represented, no one in excess of any other . . . the management ought to be conducted entirely on National lines, all guarantees being now secured that Native Students shall have every facility and encouragement at all times to distinguish themselves in Scientific Studies, and to hold the higher posts in the Institution.[8]

Sir Geddes wrote five letters in response to Nivedita which were later collected and published under the name: ‘On Universities in Europe and in India, and on a Needed Type of Research Institute, Geographical and Social’.[10] The purport of these letters could be summarized as his advice to combine all that

Miss Josephine Macleod

these universities were in fact ‘completely in government control’.[8] Unfazed, Birdwood went on to over that in 50 years of his reckoning Indians have not been able to excel in any field of literature, science and philosophy. Nivedita rejoined that “for the first time in its history, the Royal Society offers the whole of its programme from opening till the Xmas holiday, to be filled by the Hindu professor [J.C. Bose] of Physics”.[8]

Birdwood did not listen to any further reason and his final advice to Jamsetji was characteristically blunt:

Stop consulting everybody Tata, and give the whole power, and your 30 lakhs, unreservedly into the hands of Ramsay.’[8]


30

is best in Europe with all that is best of India in the formation of this research institute so that it acquires an individuality and an interest of its own. He also expressed his hope that with all these going this institute might also stimulate western thought in a half generation.

At the height of the excitement in the circles of higher learning in India and abroad accessioned by Jamsetji’s dream project, Jamsetji invited Swami Vivekananda to Bombay through Miss J. Macleod. Unfortunately Swamiji was racked with illness. He wrote in reply on 17th February, 1901,

I am so glad you saw Mr. Tata and find him so strong and good. I will, of course, accept an invitation if I am strong enough to go to Bombay.[4]

Although Swamiji could not go to Bombay, under his direction it was proposed in the editorial of Prabuddha Bharata, March 1901,

It would be an exceedingly happy arrangement if the Tata Research University Scheme could be combined along with other schemes for memo- rials, for the princely gift of the Parsi patriot fully deserves that honour of be- i n g a s s o c i a t e d with Her Majesty’s Memorial.[4,6]

The pressure brought to bear upon the British Govern- ment both in India and abroad finally resulted in a grudging acquiescence; a new evaluation for the uni-

versity project was submitted by Prof. Orme Masson of Melbourne University and Col. Clibborn of Roorkee College. They proposed the name ‘Indian Institute of Science’ instead of ‘Scientific Research Institute’ and emphasized Chemistry, Experimental Physics and Experimental Biology.’[2,3] In March 1902, several newspapers and magazines, Prabuddha Bharata among them, carried this news.[4]

Later in 1904, the Institute’s finances were decided to be separated from those of Jamsetji’s family.[2,3] The British Government’s objections were overcome by February, 1905, and the grant of land from the Maharaja of Mysore (a devotee of Swami Vivekananda) was realized in 1907, culminating in the issue of a formal vesting order in May 1909.[2,3,7]

Swami Vivekananda, however, passed away on 4th July 1902 and Jamsetji in May 1904.[2,3,4]

Upon Jamsetji’s death, Prabuddha Bharata published an obituary which was effectively

Indian Institute of Science (IISc), Bangalore


31

The author thanks Mr. Anirban Ghatak, a PhD research scholar at IISc, and Mr. Tapas Datta, an ardent reader and researcher of the literature related to Swami Vivekananda, for their help in preparing this article. The author is grateful to Mr. Avishek Chatterjee, Mr. Arup Nandy, and other committee members of ‘Swami Vivekananda 150th Birth Anniversary Celebration Committee, IISc’. All of them are PhD research scholars at IISc. It was their tireless effort which helped in the organization of the programme ‘Remembering Swami Vivekananda and his Clarion Call to the Nation’ on 22nd July, 2013, at IISc with a grand success. This article in its preliminary form was first published in the souvenir of the afore-mentioned event. The author is also grateful to Mr. Raja Sekhar (a PhD research scholar at IISc), Mr. Gokulmuthu N. (an alumnus of IISc and presently GM (R&D) of Sonim Technologies, Bangalore), and other members of the Vivekananda Study Circle at IISc. Finally, the author is immensely thankful to the editor of the Vedanta Kesari for the patience he had with the author.

Acknowledgements

an echo of Swami Vivekananda’s feeling about him:

India has suffered an irreparable loss in the passing away of her truly good and patriotic son, the first great captain of Indian industry, Mr J. N. Tata of Bombay. We all know of his magnificent gift for a Post-Graduate Research Institute. The making of a prosperous Indian nation depends on the qualities of head and heart like those possessed by Mr. Tata. A few more Tatas would change the face of India. Let our wealthy countrymen imitate the Parsi patriot in the direction and munificence of his charity.[4]

In Conclusion

None of the two great visionaries who dreamt of a truly Indian Institute of Science were there to see their dream become a reality.

The historic voyage where a young monk influenced a great industrialist with such far reaching consequences and the subsequent selfless struggle of Swamiji and his disciples to aid Jamsetji in reaching his dream stands out as unfailing beacon of hope in the checkered history of colonial India.

We bow low in reverent remembrance.

1. S. Ranganathan, Many Ramayanas: In Pursuit of the History of the Foundation of IISc and NIAS, IISc and NIAS Discussion meeting, November 12, 2008.

2. B.V. Subbarayappa , In Pursuit of Excellence: A History of the Indian Institute of Science, Tata McGraw-Hill, 1992.

3. T.A. Abinandanan, The fate of humanities and social sciences at IISc, February 11, 2008. (http://nanopolitan.blogspot.in/2008/02/fate-of-humanities-and-social-sciences.html)

4. Sankari Prasad Basu, ‘Vivekananda, Nivedita, and Tata’s Research Scheme – I’, Prabuddha Bharata, Advaita Ashrama, Mayavati, Himalayas, pp. 413-420, October 1978.

5. Talk by APJ Abdul Kalam. (http://apc.iisc.ernet.in/iisc_tata_vivek_kalam.htm)

6. B.M.N. Murthy, ‘The Indian Institute of Science, Bangalore. The Role of Swami Vivekananda in its founding’, April 3, 2011. (http://murtymandala.blogspot.in/2011/04/indian-institute-of-science-and-swami.html)

7. P. Balaram, ‘The Birth of the Indian Institute of Science’, Current Science, Editorial, Vol. 94, No. 1, January 10, 2008.

8. S.P. Basu, ‘Vivekananda, Nivedita, and Tata’s Research Scheme – II’, Prabuddha Bharata, Advaita Ashrama, Mayavati, Himalayas, pp. 449-458, November 1978.

9. Ramachandra Guha , ‘An Indian Institute’, The Hindu, April 12, 2009.

10. Ramachandra Guha , ‘A Gift to Itself’, The Hindu, April 26, 2009.

References


Unpublished Letters of Swami Saradananda1

New Find

Math. Belur. Howrah.India. Feb.12.1903

My dear Granny,2

Your last letter received this mail has told me that our Santi has gone. May she receive that peace & love in our Lord and Master Sri Ramakrishna for which she ever panted & which the earth gave her not! She has fulfilled her part nobly and faithfully and would that I had seen her once more before she went, but next to it I have the best consolation that you were with her. It is all one and same for you & I are ever one with each other, with her and with Sri R.K. [Ramakrishna] May the Master’s will be done for ever & ever!

The suggestion which came to me last night about the Manicktollah obligation of ours is to give half the amount or Rs 25/- to Miss C.Greenstidal, if she remains in India & undertakes the charge of a women’s Math or home. She is willing to work along that line it seemed by talking with her two days ago, while I brought her over to the Math—the first that she has been in the place since he went away—from Nivedita’s. I would like to hear your judgment about it.

Mrs.Sevier is at Calcutta too—I have heard of it just now. We are going to invite her to camp on our grounds.

With dear love & blessings to you from your Boy,Saradananda

[on the margin:]I thank you for Santi’s last message.

Dec 17th 1903Math. Belur. Howrah.

India.My dear Mrs.BrowneYour very kind letter of Nov. 5th and enclosed M.O. for $45 or £ 9-4-10, have come to me

duly. I thank you very much for the same. Kindly tender my warm thanks to all my friends, who have been taking such interest in our work all along. The money will be used in the women’s work, which has just been started & of which you have heard something from the Swami A.

I am so glad to know of everything you have written. I breathed the air of dear Montclair while reading them! May all of you be blessed and grow to Truth & Light!


33

1. A direct disciple of Sri Ramakrishna

Courtesy: Ramakrishna Museum, Belur Math

I am so sorry I cannot write you now as often as I like to; but please do not think by it that I have forgotten you or any one of my dear friends. I hope my friends know I am always the same ever though I never write. The passing away of the Swami Vivekananda has left a void, which will never be fulfilled and added to it the responsibility of the work here, which has increased tenfold since—have compelled me to reserve & direct more of my energies in other directions.

The women’s work which has been started successfully at last, has been unique of its kind. It is not intended for little girls but for the young mothers. No such work has ever been successful before amongst orthodox Hindus in this part of the country. I will not try to make you understand the difficulties that I had to meet. For it is impossible in the scope a letter like this for these. I shall have to make you understand the conditions which rule here.

I am so glad to know your boy is well. You must have passed through a trying time.It is so good to know of Beatrice’s marriage. My blessings and congratulations to the

new bride when you meet her next. Tender my kind regards & blessings to Mrs.Wheeler, Mrs.Campbell, Mrs.Wright & all the rest. It warms my heart to know dear Mrs.Wheeler is herself again. I wish you had written something of dear Mr. & Mrs. Wilmer & Miss Schroder too. I hope they are well.

The love that has made you to send your little contributions here so regularly is dear indeed. It is impossible to write anything about it except feeling it surrounding me and be grateful for it to Him, who is all Love! May He ever be with you & all my friends there & bless & keep them all for ever & ever!

Ever yours in the Lord—Saradananda.

[On the envelope:]

Mrs.B.Browne.109 Mountain Ave. North.Montclair. N.J.U.S.America.

References

2. Mrs. Sara Bull

Sri Ramakrishna was averse to all negative ideas. He would say, ‘If a man boldly says there is no poison, even the poison of a snakebite disappears...’

—Swami Saradananda


Getting StartedIn 2012, I went to visit Sister Nivedita’s

house in Wimbledon (21A Wimbledon High Street) which is a stone throw from my home in London. The house on the hill stood with its original windows, through which once Miss Margaret Noble used to see the busy road leading to the horizon.

From the book published by Vedanta Centre Swami Vivekananda in London, I came to know that during 1898, Swamiji came to this house along with Swami Turiyananda. The ‘King’ (as Swamiji used to be often called by Sister Nivedita in her letters) lived in a house nearby downhill called The Limes and stayed there. In spite of his ill health, he came to meet the Noble Family every day during his stay in Wimbledon. The Noble family at that time was a four-membered family, young brother Richmond, Sister May, mother Isabella and Margaret herself. Nivedita’s sister May arranged accommodation for Swamiji and Swami Turiyananda.

Since my excursion on that day I felt extremely curious about Sister Nivedita and her legacy in the United Kingdom, and I was

Sister Nivedita’s Legacy in Ireland: Some Findings

SARADA SARKAR

Born as Margaret Elizabeth Noble in Ireland, Sister Nivedita (1867-1911) is well-known in India and to all devotees of Swami Vivekananda all over the world. She dedicated her life to the cause of India and Swami Vivekananda, inspiring countless men and women during India’s freedom struggle. The following article gives a contemporary view of various facts about Sister Nivedita’s house in Ireland and allied subjects.

A devotee of Sri Ramakrishna-Ma-Swamiji, Mrs Sarada Sarkar teaches Physics in a high school in London.

determined to know more. Initially all I had seen was a mere picture, which came through a Google search. The photo was of Ulster History circle unveiling a blue plaque of Sister Nivedita, at her birth place in Dungannon in 2007. The photo label says, ‘Indian High Commissioner Kamalesh Sharma with Lord

Article

Sister Nivedita


Rana and Mayor Barry Monteith, Maurice Hayes, and Victor Price after the unveiling.’

It was impossible to track them from those names only. The only exception was Maurice Heyes. He is a very famous face on BBC, previously Ombudsman for Northern Ireland and more recently a member of the lower house of the Irish Parliament, among many other prestigious roles.

I managed to get his address from the web and wrote a letter asking about the details of the blue plaque. I enquired on various things such as who it was organised by, how it was organised and where this was organised? Does anyone in Ireland remember Sister Nivedita now? I was waiting for a reply but I was unsure whether such a huge personality like Maurice Hayes will reply to my letter?

How It All Unfolded One fine morning, a reply came from

Maurice; humble Maurice didn’t want to take any credit for this rediscovery of Sister Nivedita in Ireland but gave me a contact name of a very special person, who can be compared to Bhagirath who brought Ganges to India’s vast plains. Likewise I came to know about Jean McGuinness, who has brought a kind of a Nivedita Revolution in Ireland.

The following is the email from Maurice:

Dear Sarada Sarkar

I am afraid you do me too much credit as a source on Sister Nivedita. I was working mainly on secondary sources with help from some Indian friends. My main concern was that she should be recognised in Ireland and remembered in her birthplace (where she was completely forgotten).

The first I did through an entry in the Dictionary of Irish Biography (Royal Irish Academy) in which there is at least one mistake: the place of birth on her birth certificate is 23 Scotch St Dungannon. The second was through the erection of a blue plaque on a house in Scotch Street (not the exact house which is now gone).

The best help I can offer is the name of Ms Jean McGuinness, a retired nurse tutor in Dungannon who was inspired by the blue plaque to research Margaret Noble’s Dungannon connections. I believe she has located and made contact with some living Noble relatives in England. She has also written a play about Nivedita called ‘Awakening a Nation’. Her e-mail address is . . . You could mention my name, if you wish.

I hope this is helpful. Good luck with your search.

We must know about Ulster History Circle in this context. Ulster History Circle is an organisation which is run by volunteers and

35

Sister Nivedita’s House, 21A, Wimbledon High Street, London. The windows above the shop are of Nivedita’s residence.


they place blue plaques as a memory stone, in public places, in towns and villages all over the province of Ulster, in honour of special people, who have contributed to the Irish history.

Maurice came to know about Sister Nivedita in USA through some of his Indian friends, about 50 years ago. On his return to Ireland, he was surprised to find that no one in the city could remember her. She was completely forgotten. Maurice managed to trace the birth certificate, and he found the address where she was born. Then he prepared her biography for the Dictionary of Irish Biography and in 2007 persuaded The Ulster History Circle to put up a blue plaque in the street where she was born, in her honour.

In Jean’s own words she says,

The more I came to know about her, her involvement with education, art, literature, politics and above all her spirituality, the more I resolved that my mission would be to create awareness of this great and remarkable lady. Bear in mind, this was a lady who, if she had stayed in Ireland, would not even have had a vote. Yet, she went to India and awakened a nation; indeed she designed the first national flag of India. She became Swami Vivekananda’s greatest disciple.

Jean decided to study Sister Nivedita as her Master degree course project and says,

When I first noticed the plaque in memory of Sister Nivedita plaque, I was undertaking a degree in Irish Language. I had retired from my job as a lecturer in Queen’s University, Belfast, and wanted to undertake something different and new. I had always felt a deep longing, a yearning, to learn my ‘own’ language and history. The measure of colonial success is destruction of a country’s language.

I was searching for a topic for my dissertation and following discussions with my tutor, I decided to make Sister Nivedita the focus of my

dissertation. In 2010, I completed a dissertation on Sister Nivedita in Irish. I was then receiving requests to give talks about Sister Nivedita, but I came to the conclusion that adapting the dissertation into a drama format might be more conducive to creating awareness. I wrote the script for the drama, ‘Awakening a Nation’ and persuaded a few friends of mine who were involved with drama groups to take on the various roles. We became known as ‘The Noble Thespians’.

The first performance in 2011 was an overwhelming success and the theatre hall was full, at the end the audience rose to their feet for a prolonged standing ovation. The rest was a history. Jean and her team were invited to perform.

Birmingham, Samuel Beckett Theatre, Trinity College, Dublin and so many more! Here Jean involved the Indian community as well. Along came Hindu Academy of UK, Bengali Durgapuja associations, and this time it was performed as part of the Diwali festival in Belfast and gained extreme popularity and has now become an annual festival in Dungannon, on or near the date of Sister Nivedita’s birthday on October. Later

Plaque outside Sister Nivedita’s house

36


on Ramakrishna Mission was also involved and visits by several important people have followed and Nobel Thespians have been delighted to welcome Swami Girishananda of Belur Math, Sister Amalaprana of Sarada Math and Swami Dayatmananda of London Centre of Ramakrishna Mission, amongst others, over the summer months of 2013, to the birthplace of Nivedita.

The Celebration Events of the rededi- cation of the blue plaque included contributions from Malachi O’Doherty, journalist and writer; Professor Murdo MacDonald, Professor of History of Scottish Art at the University of Dundee who linked Margaret Noble to Patrick Geddes, fellow of the Royal Society of Arts and Dr Malcolm Sen, lecturer in English and Irish at UC Dublin and NUI Galway who spoke on India-Ireland connections.

Many Indian people were present too to show respect to Sister Nivedita. The event was widely reported in the local papers, including a full-page article, in Irish, in the Irish News. It was Jean who made Margaret Noble known in Dungannon, and when Jean was asked for her wish, we know now that she is set on getting a statue of Margaret erected in the town and she would like to retrace Margaret’s steps to Calcutta and Darjeeling.

Buzzing with Sister’s NameJean’s journey, inspired by Nivedita,

another Dungannon girl, is remarkable and we felt the vibes when we reached Dungannon in summer 2013.

The small serene town is buzzing with the name of Sister Nivedita. We met the dedicated artist Marty Cullen, who drew the portrait of Margaret Noble which is also showcased on the wall of fame of the town museum along with other stalwarts of Dungannon. We stayed with Margo Duggan, a very kind Irish lady who runs a bed and breakfast, was very happy to home us with her warmth and cordial love. She shares the name with Nivedita, so naturally was very proud. People from every profession get involved in different ways in Dungannon, Ireland in the name of Nivedita.

Dungannon welcomes the world in joining Nivedita Festival along with them.

Indeed, Sister Nivedita continues to be celebrated for her contribution, nobility and dedication. She was called Lokmata [Mother of the People] by Rabindranath Tagore, and today she inspires numerous people all over by her life and personality, concern for others’ welfare and deep love for India, Indian Culture and her beloved Guru, Swami Vivekananda.

1. http://ulsterhistorycircle.blogspot.co.uk/2011/07/warning-blue-plaque-can-change-your.html

2. http://www.prabashipost.com/n-67-sachin.aspx#.U-VLkvldWP5 Swami Vivekananda in London (Vedanta Centre, London)

References

These, then—the Shastras, the Guru, and the Mother-land—are the three notes that mingle themselves to form the music of the works of Vivekananda. . . These are the three lights burning within that single lamp which India by his hand lighted and set up, for the guidance of her own children and of the world. —Sister Nivedita

37


The Order On The March

Ramakrishna Math and Mission—News and Notes

All India Youth Convention Held at Hyderabad Math

A three-day All India Youth Convention was organized from 8 to 10 August 2014 at the Ramakrishna Math, Hyderabad. about 1000 Youth Delegates from all over India (representing 46 Centers of Ramakrishna Math and Ramakrishna Mission) participated in the convention.

The Convention was held to mark the conclusion of 150th Birth Anniversary of Swami Vivekananda and was organized under the auspices of the Organizing Committee Ramakrishna Math and Mission, Belur Math, and Ramakrishna Math, Hyderabad.

Many eminent persons addressed the various sessions of the Youth Convention. These included Sri K.T. Rama Rao, Minister of Panchayat Raj and IT, Govt. of Telangana, Swami Bodhasarananda, Assistant Secretary, Ramakr i shna Math and Miss ion , Belur Math, Swami Atmapriyananda, Vice Chancellor, Ramakrishna Mission Vivekananda University, Belur Math, Swami Jnanadananda, Adhyaksha of Ramakrishna Math, Dr. R.S. Praveen Kumar, IPS, Secretary, Telangana State Social Welfare Residential Schools, Justice Santosh Hegde, former Lokayukta of Karnataka, Babar Ali, World’s Youngest Head Master, Murshidabad Dt., West Bengal, the amputee Olympic winner Manish Pandey, the Mount Everest climbers Poorna and Anand, the handless Arun Kumar, Ms. Arunima Sinha the first amputee woman to climb Everest, Swami Vimohananda from Advaita Ashram, Kolkata, and Swami Bodhamayananda, Director, Vivekananda Institute of Human Excellence, RK Math, Hyderabad, among others.

The topics discussed included educational vision of Swami Vivekananda, deeper understanding of Indian Culture, will power and courage, the message of Swami Vivekananda for youth and so on.

A number of cultural programmes by students and professional artists were also presented on the occasion.


39

Seminar on Positive Thinking and Youth

Vivekananda Centre of Positive Thinking, a centre under Ramakrishna Mission Vivekananda Memorial, Vadodara, Gujarat, organized a seminar on Positive Thinking and Youth.

The seminar was held on 4 August 2014, at CC Mehta Auditorium at Vadodra, was titled, ‘Positive Thinking and Youth Counseling’. It was held as a part of the concluding celebration of the 150th birth anniversary of Swami Vivekananda. Inaugurated by Dr. (Smt.) Mrunalini Devi Puar, Chancellor, Maharaja Sayajirao University of Baroda, the seminar was addressed by Dr. B M Palan, an eminent mental health consultant, Dr. Kiran Shinglot, a well-known Counselor, Swami Atmashraddhananda,

Editor, the Vedanta Kesari, Swami Sarvasthananda, Adhyaksha, Ramakrishna Ashrama, Rajkot, and Swami Atmadipananda, Secretary, Ramakrishna Mission, Porbandar. Ms. Bhakti Sharma, the youngest woman swimmer in the world to swim 4 oceans and 7 seas, addressed the 500 youth present, sharing her exciting experiences.

Swami Vishwatmananda, Coordinator of the All India Committee instituted by Belur Math, for the 150th birth anniversary celebration of Swami Vivekananda, gave the presidential address.

Swami Nikhileswarananda, Secretary, Ramakrishna Mission, Vadodara gave the welcome address and also conducted question-answer session along with other dignitaries on the dais.

Value Orientation Programme by the Institute of Culture

Excerpts from the Report for April 2013 to March 2014A premier institution dedicated to Indian culture and heritage, Ramakrishna Mission Institute of Culture

at Gol Park in Kolkata, has been organizing Value Orientation Programme for the youth in Bengal since 1984.

The Institute, continuing its efforts in spreading Swami Vivekananda’s message of strength and service among the youth, organized 173 Youth Conferences in 15 districts of West Bengal. These were conducted at three stages: organization level, school level and district level in which approximately 44700 young men and women took part. 42000 copies of booklets in Bengali (Vivekanander Bharat Pratyabartan Swamiji O Tar Bani, Vivekanander Jiban O Bani, and Sabar Swamiji) were distributed among the participants. Besides, 13 district level conferences and 6 school level youth conferences and a Central Youth Convention (Urban Basis) too were held wherein 1800 youth delegates and 200 observers took part. The Institute organized three Teachers’ Conferences wherein more 800 teachers took part.


40

All these were addressed by eminent monks and speakers. To celebrate Swami Vivekananda’s 150th Birth Anniversary, five Vivek Chetana Raths (chariots

mounted on an automobile), were arranged. These Vivek Chetana Raths travelled over 7000 km, in five routes, covering remote villages in 19 district of West Bengal. They distributed 55000 copies of Sabar Swamiji along with a small picture of Swamiji, visiting 158 schools, 40 colleges, 378 public places, 204 service organizations and 270 places of worship. In all 75500 school students, 12500 college students and more than a lakh of common people took part in the Vivek Chetana programme.

A students’ convention (1200 participants) and competitions in elocution, recitation, drawing, skit and music were also held on this occasion.

Value Education at Mangalore Ashrama

Ramakrishna Math at Mangalore in coastal Karnataka, conducted three days Value Education Programme from 9th to 11th September 2014. B Ed students (500), post-graduate students (550) and college lecturers (450) took part in the event. Sri R V Deshpande, the Minister for Higher Education, Govt of Karnataka, inaugurated the session on the 1st day. Several monks and eminent speakers addressed the programme. All the delegates were given complimentary booklets, customized pens, notepads and snacks and lunch on these days.

News from the Rural Banks of Narmada River

For ages, the holy river Narmada, with its picturesque banks, meandering through the majestic Vindhya hills and Satpura peaks, covered with dense forest or dotted with fertile, crop-yielding fields, has been drawing spiritual aspirants and monks from far and wide. Well-known for the age-old tradition of Narmada Parikrama, trod mostly bare-foot, with little or no belongings, the river is revered as Mother Narmada. She is believed to provide food and protection to all spiritual seekers and one rarely goes without food even in remote, sequestered places. Such is the spiritual culture of the place. And as the saying goes, Reva tatey tapah kuryat Jahnavi tatey marnam—‘on the banks of Reva (Narmada), do Tapas or austerities, and on the banks of Ganga (Jahnavi), leave the body.’

Totapuri, the naked monk under whose guidance Sri Ramakrishna did Advaita Sadhana, Swami Brahmananda, the spiritual son of Sri Ramakrishna, and many other direct disciples of Sri Ramakrishna have spent time doing Tapas here, especially at Omkareshwar and Hoshangabad. Now, thanks to the monks with Ramakrishna-Vivekananda background, the message of Sri Ramakrishna-Mother-Swamiji is slowly becoming known to more and more people there. With the efforts by various monks, seekers and volunteers from villages, education, health care and improvements in infrastructural facilities is going on silently. Along with it the message of Holy Trio of equality, spirituality and service is reaching and influencing different sections of the society.

The recently concluded Vivek Ratha, conducted under the auspices of Belur Math to mark the 150th Birth Anniversary of Swami Vivekananda, visited various parts along Narmada, covering more than


41

700 km. The Rath was given a rousing welcome everywhere. It consisted of, besides processions and public meetings, lectures in Hindi by monks along with the active participation of students, devotees and commoners alike. It has given a good fillip to the Ramakrishna Vivekananda Bhavadhara in that part of the country.

News from Vrindavan Ashrama

Ramakrishna Math Sevashrama, Vrindavan, Uttar Pradesh, distributed provisions to 350 old mothers residing at Vrindavan. The distribution took place on 23rd September 2014, the sacred Pitri Amavasya. Each recipient was given dry food items consisting of 2 kg rice, 2 kg Atta (wheat flour), 1/2 kg dal, 1/2 kg mustard oil, 1 kg salt and 1/4 kg sugar.

Earlier on 12 September 2014, the Sevashrama marked the second anniversary of the opening of Ma Sarada Kutir, the house (earlier called Kala Babu’s Kunj) where Holy Mother Sarada Devi spent time in

mediation and prayers after the passing of Sri Ramakrishna. Special Bhajan, Homa and Arati were held at the Kutir in which 350 devotees from far and near took part. On the next day, 13th September, a devotees’ convention (Bhakta Sammelan) was organized at the Sevashrama campus in which 200 delegates took part. Bhajans, meditation, japa, Sri Ramakrishna Nama Yajna, and talks by monks in English, Bengali and Hindi were held at the Vivekananda Auditorium at the Sevashrama premises. On the 14th, 100 widowed mothers from Vrindavan were given, cooking utensils along with single burner gas stove. Besides, 150 widowed mothers were given provisions for a month.


The Way To Women’s Freedom

By Anjana Gangopadhyay

Pub l i shed by Adva i t a Ashrama, Dehi Entally Road, Kolkata. 2013, Paperback, pp.64, Rs.30.

This particular concern, namely, the status of women in society, their role, their rights, their position vis-à-vis men and their progress in a

world dominated for centuries by men, is perhaps the topic that has generated the greatest debate, especially from the 1970s. Those years marked the publishing the works of highly vocal writers who advocated extreme measures to establish equality. Paradoxically, but not surprisingly, the works of this group of Feminists has failed in many ways because instead of empowering women, it has sought to create wider and wider rifts between men and women.

It may be no exaggeration to say that in several ways women are finding themselves even more trapped than before by trying to set themselves unrealistic goals. These goals do not factor in their unique gifts and talents to be creative, to multitask, to think in inclusive and compassionate ways and to nurture society and be inclusive. By definition, equality means equality of opportunities, not of performance. However, in an increasingly gender-based world, we are unable to see the wood for the trees.

It is in this context that this slim book by Anjana Gangopadhyay becomes relevant. She has examined the premise of women’s freedom through the ages and then passed the concept through the lens of Swami Vivekananda.

The first chapter entitled ‘The Present Status of Women’ recounts the present attitude to and opinions regarding women’s liberties. It is interesting to note, as Gangopadhyay says, that the heinous practice of Sati may have been eradicated

only to be replaced by the crime of female foeticide! Several supportive arguments are provided: one, girls are enrolled along with their brothers in school, but if a choice has to be made because of financial constraints to send only one to school, the girl is dropped. Then, if the first few years pass without incident, by middle school the dropout rate zooms. Girls are considered to be a burden at every juncture—at birth, in school, in her teenage years and finally as a young woman. The one dramatic moment of relief is when she is married off to any person who will agree. This particular event therefore assumes great significance and girls are exhorted, sometimes under threats, never to return to the natal home.

Then, as the writer points out, there is the issue of ‘commodification’. The media very subtly, and hence ever more dangerously, insinuates that good looks and good character are synony- mous. So women are given subliminal messages that, as Gangopadhyay states on page 14, they are ‘objects or commodities to be possessed and used.’

The author then goes on to trace the historical events that led to these sociological changes. Movies, social networking platforms, increased travel, higher education, leaving the home for paid employment are all factors that have been responsible for these changes. She states that because of all these changes, women’s perceptions of themselves and their place in society have undergone a revolution. This has resulted in a distorted view of motherhood and through that a crisis in women’s positions which far from being better has become much more tenuous.

In the second part of the book, the author delineates Swami Vivekananda’s world view for women. To Swamiji, women represented purity and strength and he could not view them ‘divested of the spiritual basis’ (p.23). In his own case, his introduction to education had been, quite on these lines: ‘He indeed is a learned man who looks upon all women as his mother’ (p. 25). His own mother

Book ReviewsFor review in The VedanTa Kesari,

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


43

was very progressive in her views and all her daughters were educated and of course this had had a great influence upon his views on women. What set him on the course of expressing his unorthodox views was most likely the suicide of his sister Jogenbala, who took this extreme step because of her family problems.’

This led him to bring back the ‘Vedic ideal of womanhood’ into contemporary life and society. He had to bring the issue out of legislation and other related factors into the consciousness of human beings themselves. Only then was action possible. He knew that the answer lay in education but instead of making that education universal, he realized that women’s education had to be tailor-made to suit their circumstances in their own country, in this case India. He saw long ago that to universalize education would be to create an artificial situation wherein people would also adopt the manners and customs of the world, whether they suited our thinking or not.

The genesis of the Sarada Math lay in this prescription of Swamiji’s: ‘He foresaw a nunnery on the eastern bank (of the Ganga) to be founded in the name of Sri Sarada Devi’ (p. 55). This would give women the opportunity to lead lives of usefulness through purity and pave the way for perfect equality with men.’

The writer concludes by saying that true freedom and independence for women lies in ‘channelizing women power in the right direction’, which will lead to a truly liberated society.

The book is a very good exposition of feminine liberty and women’s place in the world and Anjana Gangopadhyay, a famous and accom- plished writer, has made out a brilliant case for women’s education based on Swamiji’s views so forcefully expressed in his writings. If we could reorganise our girls’ education on these lines, the meaning and significance of overworked words like ‘equality’, ‘liberty’ and ‘independence’ might change. That, of course, could be the subject for another book—in the meanwhile, this book is highly recommended to everyone who is interested in women’s education.

Teachers, educators, parents and anyone else who can see that we are on the slippery slope, would all benefit from reading this slender volume.___________________________ PREMA RAGHUNATH, CHENNAI

The GiFT WiThin: UnravellinG Bhaja Govindam by Adi ShAnkArA

Transmitted by Ram S Ramanathan

Published by S. Ramanathan, Ganesh and Co., Madras. 2013, Paperback, Pp. xi +297, Rs.395.

Adi Shankaracharya is well-known as the most

famous proponent of Advaita Philosophy. His commentaries on the three famous scriptural texts, the Upanishads, the Bhagavad Gita and the Brahmasutras, have made his name and fame immortal. Apart from these he has also composed a number of Vedantic hymns (stotram) of unparalleled beauty and grace. Perhaps the most famous of them is the ‘Bhaja Govindam’.

Ordinarily, Bhakti or devotion occupies a minor place, a back seat as it were, in the Advaita Philosophy. Shankara makes up for this lacuna by according it a prominent place in his hymns, especially in this stotram. No wonder this text is so popular among ordinary people, because it is based upon the experiences of people in their mundane day to day life. Through this hymn, Shankara exposes the hollowness of human desires and aspirations, showing how they distract the attention of human beings from the real purpose of life viz., realization of the Divine.

There have been many commentaries written on this text. Most of them are slanted towards the practice of renunciation. It is naturally assumed that since Shankara was a Sannyasin from his boyhood, everything he has written about must be about renunciation meant for people inclined to Sannyasa. This is not necessarily true. He has also talked about Bhakti, which can be practiced by householders also. There are texts like the Soundaryalahari based upon Tantrik principles. This shows Shankara’s versatility. There are also a few commentaries that are quite useful to householders also, who are busy with the worldly life. The book under review is one such.

The author of this work, Ram S. Ramanathan, is by profession a management expert, being at the same time a spiritual seeker. Like most Indian professionals, he too got attracted to this text by


44

the comments of the late Sri C. Rajagopalachari and the musical rendition of the text by the Late Smt. M.S.Subbulakshmi, both of whom had been inspired by the late Paramacharya of Kanchi Kamakoti Peetha. Sri Ramanathan has brought to bear on his commentary his vast practical experience in the field of Management. This is reflected practically in every page of the book.

The book commences with a brief Intro- duction and a short essay about Shankara. There are in all 31 verses in the text. In the beginning, each verse is taken up individually. Towards the end, two verses are taken together for discussion. Each chapter commences with the text of the verse followed by its English translation. This is followed by a detailed commentary, ending with a short summary. An interesting feature of the book is a set of questions for self-analysis. Each chapter has an interesting and appropriate title. The book abounds in examples and anecdotes taken from scriptures and popular literature, making the reading easy and interesting. The author has taken instances from his own personal experience and from his professional life that make the commentary very appealing.

There is only one lacuna which needs to be corrected at least in the next edition. The original Samskrita verses have been given in Roman script, but not in the generally accepted transliterated type. In the absence of the original text, it becomes difficult to decipher the verses properly. It would help the readers if the shlokas are given either in Devanagari script or in the standard Roman format.

In all other aspects, the book is admirable. The format used is easy on the eye and the editing is thorough. It will serve as an excellent introduction to those who are coming to the subject for the first time, especially of the younger generation. The author and the publishers have to be profusely thanked for this useful addition to scriptural literature.

_________________________ DR. NVC SWAMY, BANGALORE

advaiTic mysTicism oF sankara

By A. Ramamurty

Published by D.K.Printworld (P) Ltd, Vedasri, F-395, Sudarshan Park, (Metro Station: Ramesh Nagar), New Delhi-110 015. 2013, Hardbound, pp.294, Rs.700. US.$ 31.

This book was ori- ginally submitted as a thesis for PhD at Andhra University, and was first published as a book in 1973. The book reviewed here is the second edition.

The book is very clearly written and is a joy to read. It provokes deep thinking and feeling in every page. The various

topics like description of Brahma Anubhava, behaviour of a Brahmajnani, way

to Brahma Anubhava, and role of faith, emotions and reasoning are taken one by one in each chapter and discussed thoroughly. Abundant references to Adi Shankara’s various works is given for every idea mentioned. Almost every page has a handful of references. Thus, this book can be a valuable handbook for people who want to pursue further study on any of the ideas on Advaita Vedanta.

The one word that is repeatedly discussed in the book is ‘Brahma anubhava’. The term needs an explanation. Everything is Brahman. So every experience (Anubhava) is Brahma Anubhava only. What is needed to eliminate ignorance is not Brahma Anubhava, but Brahma Jnana. However, this term is defined by the author on page 77: ‘Brahma Anubhava is thus not to experience Brahman as an object, nor is it the experience of the Self by itself, but it is to shed the wrong knowledge that one is different from Brahman.’ Thus, what he means by Brahma Anubhava in most of the text is actually Brahma Jnana.

However, in several places in the text (like, Turiya being a fourth state different from the other three, p.37, concept of destruction of the mind, p.49, experience as a source of Brahma Jnana, p.127, duality is not experienced after arising of perfect knowledge, p.150,p.240), the author strongly sides the Bhamati school. This can be confusing or seemingly unacceptable to readers who follow the Vivarana school.

The book is full of beautiful crisp and insightful passages. Here is one passage in page 9 which introduces the concept of Brahman:

‘Brahman in Itself is none other than one’s own self in its true nature. To realize Brahman is to realize one’s own Self. Self is pure consciousness


45

and undifferentiated. When It is actually realized, the Self cannot be said to belong to this or that person. It is the Reality, not of this or that person, but of everyone and everything. It is absolute and ultimate. Thus Self-realization does not mean realizing one’s empirical self which is peculiar to oneself, but to realize the Self of empirical self or Brahman. Self and Brahman are only names given to that which is ineffable, when it is viewed from the standpoints of an individual self and the world, respectively. Thus in realizing one’s identity with Brahman, nothing new is attained; only the wrong notion that one is not Brahman and that It is not already realized are shed.’

Here is a passage in page 87 that clears several misconceptions about the behaviour of a Brahmajnani: ‘Brahma Anubhava does not in any way disturb the integrity of human personality. It also does not destroy the body, mind and the senses, nor their capacity to perceive and think. They remain normal and function as before, but they are not looked upon as something different from the Self when the latter is realized. The sense organs of a Brahmajnani continue to perceive their respective objects, but the attachment (raga) for them is completely absent in him, as he is free from egoism or “I”-sense which has been destroyed by the knowledge of the Self. Such detached perceptual knowledge is incapable of producing in the mind either good or bad impressions that bind the individual.’

Many subtle points on the role of faith, reason, scriptural study, Guru, meditation, etc. are all analyzed thoroughly in the book. Any serious student of Advaita Vedanta will enjoy reading the book. It will also be a good refresher to students familiar with these concepts._____________________________ GOKUL MUTHU, BANGALORE

The classic Wisdom oF srimad BhaGavaTam By Swami Gurudasananda.

Published by Swami Gurudasananda, ‘Sreyas’, Plot No. 53, IV Street, Kulandai Ammal Street, Thanjavur - 613007, T.N. Email [email protected] 2013, Paperback, pp.163. Rs.60

This book is a valuable little basket of pearls from the Ratnakara, the ocean of wisdom, that Srimad Bhagavatam is. Going through it, one

feels that the author has produced the book out of sheer inspiration.

In the opening stanza, which is a warning from the Uddhava Gita, 11 Canto, the Avadhuta advises us not to waste precious human life bound in worldly entanglements. Although the author has commented on it, he has not given the

literal translation, where there is a reference to a pigeon couple which dies with the

off-spring, because of its attachment to them.The main feature of the Bhagavatam, which

is its confluence of devotion and knowledge, is highlighted in the scholarly Introduction. Here the ten topics—sarga, visarga, etc.—dealt with in the mega epic are briefly explained. Then follows the famous mangalacharan of the Bhagavatam which begins with the second aphorism of the Brahma-sutras: ‘Janmadyasya yatah— ‘that which is the source of all this’.

A few verses follow from Kunti’s soul-stirring prayer addressed to Sri Krishna on the eve of his departure to Dwaraka after the Pandavas had won the Mahabharata War, and were re-established in the kingdom. They express her poignant desire: ‘Let repeated misfortunes be our lot, O Mentor of the world, for they will give us Thy glimpse which puts an end to this cycle of birth and death’. It is only after this prayer that the author goes to the ‘Chatursloki Bhagavatam’ which is ‘the nucleus or the central core of the entire Bhagavatam’, declaring that these ‘four sublime verses (are) packed with great power’. He advises the readers to chant them daily.

Although the whole of Bhagavatam is the narration of Shuka addressed to King Parikshit, in one of the chapters has been described the meditation technique as taught by the former to the king. The circumstances which led to the curse on Parikshit, and his finally getting rid of the fear of death, are added as the prelude and epilogue, as it were, to this technique. Following this is the teaching of the Lord incarnate as Rishabha to his eldest son, Bharata, and in turn Bharata’s teachings to Rahugana. The story of the premature death of King Chitaketu’s son is described in some detail,


together with the teachings of Narada and Angiras to assuage the father’s grief.

Kapilopadesa—Kapila’s teachings to his mother Devahuti—is an important section of Bhagavatam. It runs into several chapters and the author has selected six verses for explanation. The story of Ajamil and his redemption by a single utterance of Lord’s name is described to bring home the efficacy of the Lord’s Name.

Prahlad’s story is well known. Some of his replies to his teachers and his father and his sermon to his school mates form the contents of one chapter. This includes also the all-important Navadha Bhakti: Nine-fold devotion to the Lord. Another child-devotee renowned for his intense penances was Dhruva. His story is described in short to highlight the efficacy of austerities and that of the chanting of the Vasudeva-Mantra.

Hamsavatara Jnanopadesha and Uddhava Gita form parts of the 11th Canto of the Bhaga- vatam. Both are the repositories of profound wisdom. The author has concisely described the 24 gurus of the Avadhuta and the message they convey. After a brief note on the Purusha-Sukta the author concludes by summarizing the teachings of the Bhagavatam.

Every chapter has a few selected verses in the original Sanskrit, along with their transliteration, a free translation and the author’s explanation and comments. There seems to be no general rule as to the length of the commentary, with hardly any explanation given for some verses, while others are elaborately explained.

Swami Gurudasananda has succeeded remar- kably in presenting in such a small book the essence of the teachings of the Bhagavatam, especially those related to spiritual practice. Although the author has repeatedly mentioned that the Bhagavatam offers both knowledge and devotion, his leaning seems to be towards Advaitic knowledge to which he reverts often. The 10th and the most important and lengthy canto describing the Lila (Divine Sport) of Sri Krishna has mostly been left out except for a short description of some events of Sri Krishna’s life.

The Bhakti or devotional aspect of the mega epic has not been emphasized. Yet, it is said in the Bhagavatam itself: ‘Such are the qualities of the Lord Hari that even the sages who are without attachment and merged in the contemplation of the Self, do Bhakti of Lord Urukrama without any

selfish motive.’ Even Vyasa, the composer of the Brahma-sutras wrote it expressly to describe the Divine Sport—the various Lilas of Sri Krishna and to obtain peace. Madhusudan Saraswati, the great Advaitin says: ‘We, who have ascended the throne of the Inner Kingdom (Self-realization) and are adored by those who tread the path of Advaita, have forcibly been enslaved by the clever paramour of the wives of the cowherds (i.e. Sri Krishna).’ Perhaps the author will write another book entitled ‘The classic devotion of Srimad Bhagavatam’ and present to us some more gems from that treasure house.

The book would certainly go into a second edition. The size of the book may be reduced by reducing the interline spacing, making the next edition a pocket-friendly one, to be cherished as a constant companion by readers, including the reviewer._____________________________ SWAMI BRAHMESHANANDA,

ADVAITA ASHRAMA, VARANASI

BeGGar by Nileen Putatunda;

Published by Writers Work- shop.(Received from author 1/53, Dover Place, 1st Floor, Kolkata -19).2013, hardback, pp.79, Rs.150

This slim volume of poetry contains 79 short poems (one on each page) on topics ranging from personal

relationships, as in Suminder Chacha and Marie Didi, to very intense invocations

to God as in My Thakur, where he describes his ecstatic love for his Ishta. There is also a veiled reference to Swami Vivekananda in Untitled.

Nileen Putatunda’s sincerity is never in question: he is obviously a great devotee who feels his beliefs very strongly. The language of the poems is easy to understand, as is the content. The topics are of course the choice of the poet and are therefore intensely personal. Readers may empathise with some of the emotions expressed-love, longing for spiritual union, the desire for an ideal world.

Beautifully produced as all Writers Bookshop books are.___________________________ PREMA RAGHUNATH, CHENNAI

46


Come, Join Us in the Celebrations!

The Vedanta Kesari—A Journey of 100 YearsVedanta, ‘the essence of Vedas’, is the most ancient philosophy of the world.

Based on the integral vision of the Rishis, Vedanta proclaims the Divinity of Man and underlying unity of existence as its fundamental principle. Vedanta is not a religion but the essence of all religions, especially the Sanatana Dharma, the Religion Eternal.

The Vedanta Kesari,’the Lion of Vedanta’, is the spiritual and cultural monthly of the Ramakrishna Order published from Sri Ramakrishna Math, Mylapore, Chennai. The Vedanta Kesari now completes a century of its service to the cause of spreading Vedanta and Ramakrishna-Vivekananda ideology of holistic spirituality and man-making.

Swami Vivekananda played a pivotal role in spreading and popularizing the Vedanta philosophy in modern times. A group of Swami Vivekananda’s disciples in Madras, which included Alasinga Perumal, started on 14 September 1895 a monthly bearing the title Brahmavadin (‘The Messenger of Highest Truth’).

It continued its march for 14 years, until Alasinga’s demise in 1909. From 1909 to 1914, the publication of Brahmavadin became irregular. The last issue was brought out in 1914 (March-April). Soon after, the Brahmavadin’s legacy was continued by a new journal, The Vedanta Kesari, started by Sri Ramakrishna Math Chennai, and has been in circulation ever since.

The Vedanta Kesari, one of India’s oldest religious monthlies in English with an uninterrupted circulation for 100 years, will celebrate its centenary by bringing out a Centenary Issue in December 2014. The Centenary Issue will provide an overview of the Vedanta Kesari’s history and will feature various aspects of spirituality in contemporary times. This Spotlight Issue on Spirituality Today will contain articles from eminent authors, monks and lay, on current trends in spirituality and holistic living.

Besides the Centenary Issue, we would also launch the updated digital archives of 100 years of the Vedanta Kesari with added search facilities.

We welcome readers and well-wishers to join us in celebrating the Centenary by liberally contributing to the Vedanta Kesari Centenary Fund. Your contributions may be sent in cash or DD /cheque in favour of ‘Sri Ramakrishna Math’, Mylapore, Chennai – 600004, with a cover note stating that your contribution is meant for the Vedanta Kesari Centenary Fund:

The Manager, Sri Ramakrishna Math, Mylapore, Chennai – 600004, Tamilnadu.Email: [email protected]


Ramakrishna Mission Sevashrama(A branch centre of Ramakrishna Mission, P.O. Belur Math. Distt. Howrah, W.B. – 711 202)

Swami Vivekananda Path, P.O. Bela, Muzaffarpur–843 116, Bihar, Phone: 0621-2272127, 2272963

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

An Appeal for Project Upgradation

Eye, ENT, Dental Clinic cum Diagnostic CentrePresent Infrastructure: Oldest Eye Infirmary in North Bihar established in 1947, General dispensary, Dental, Homeopathy, X-Ray, Pathology;

Our Project: A new Building with specialty in Eye, ENT and Dental care, Various OPD Sections, Well equipped Clinical Lab., R & D Section, Modern Diagnostic, Para medical Training.

First Phase Requirement: 13000 Sq. ft. Construction of Medical Building, Gl.Fl. remaining work—Rs.20 Lakh, Recovery Unit—70 Lakh, Diagnostic Unit—60 Lakh, Doctors / Staff Qrs.—60 Lakh, Equipments: Rs.65 Lakh, Permanent Fund: Rs. 1 Crore

Work in Progress: Finishing work of Gr. Fl. and construction of Recovery Unit

Dear Friends, Your contribution towards up-coming eye, E.N.T., dental care project for a place

like Muzaffarpur where backlog in blindness eradication continues to be high and health infrastructure is very poor will be a real homage to Swami Vivekananda whose heart bled for the suffering poor. Donors will find here a right place to perpetuate memories and sentiments of their dear ones.

With Prayers to Holy Trinity for you and all yours,

All contributions made in favour of ‘Ramakrishna Mission Sevashrama, Muzaffarpur’ is exempted from Income Tax u/s 80G of IT Act 1961.

Swami BhavatmanandaSecretary

Post CareWork in Progress Surgery in O.T.


Ramakrishna Sarada Ashrama, DevaprayagAn Appeal

The Ramakrishna Sarada Ashrama was inaugurated on the auspicious occasion of the Chaitra Shukla Navaratri. The high-points of the week-long celebration were the enshrinement of Devi Durga, the presiding deity of Devaprayag, Lord Raghunathji and Sri Thakur, Holy Mother Sarada Devi and Swami Vivekananda and also chanting, homa and cultural programmes.

Mokshaprana Centenary BhawanMost Revered Mataji accompanied by Pravrajika Atmaprana Mataji had visited Devaprayag.

She was ecstatic after taking a bath at the sangam and said, ‘I have completed my journey to the Himalayas.’

To commemorate her visit to Devaprayag and also as a symbol of her immense love for Himalayas, a building is being constructed at Ramakrishna Sarada Ashrama in Devaprayag. The three-storeyed building will have the following facilities:

1. Five guest rooms in the names of Revered Bharatiprana, Mokshaprana, Muktiprana, Dayaprana and Shraddhaprana Mataji. 2. A library and a study room—Mokshaprana Path Bhawan. 3. A Sunday study circle for local students on value education and life-skills—Vivek Bodha. 4. Spiritual Retreats—Moksha Satra. 5. Pre-primary School for local children—Sarada Kusum.

The project will cost about Rs 50 lakhs. We appeal fervently to all devotees, NGOS, service and welfare-oriented corporate houses to extend their kind and generous support and receive the choicest blessings of Thakur, Ma, Swamiji and Revered Mataji.

Any person wishing to perpetuate the memory of their dear ones may donate minimum Rs. 50,000 and above and have the privilege of displaying a marble plaque in his/her name.

For details, please contact: Swami Sarvatmananda, Ramakrishna Sarada Ashrama, Dak Banglow Road, PO: Devaprayag, Tehri Garhwal. Uttarakhand. Pin: 249301

Email: [email protected]; Phone: 09410520930, 9897452084

Cheque/DD drawn in favour of Ramakrishna Sarada Ashrama, may be sent to.For online donation: Our CBS A/C. Punjab National Bank, Devaprayag. A/C---

0625000100098104 (IFS code: PUNB: 0062500); State Bank of India, Devaprayag. A/C No: 30932831669 (IFS code: SBIN 0014135)


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

Pages 72. Price: Rs. 20/- + Postage: Rs.20/-for single copy. No request for VPP entertained

Goa—Blessed by His Sacred Touch

Swami Vivekananda travelled the length and breadth of India during his Parivrajak-days. Motivated by an inner urge to explore and imbibe the varying colours of India and her timeless culture, and inspired by a deep monastic passion to visit various Tirthas that dot India’s sacred geography, Swamiji went around the country. During these travels, he visited Goa in 1892 and spent some days in this ancient part of India—seeing most of its sacred places, interacting with many people in Goa, both eminent and commoners. This booklet provides an overview of this visit, bringing together the scattered facts and information, along with multicolour pictures.

Email : [email protected]


Hardbound, Pages 362, Price: Rs.200/-Postage: Rs.30/-for single copy. No request for VPP entertained

Nectar of Supreme KnowledgeYoga Vasistha Sara

Translated by Swami Sarvadevananda

Yoga Vasistha is one of the most revered texts of Indian spiritual tradition. By showing the ever-changing nature of appearance through fables and spell-binding tales, the text brings us closer to an appreciation of the consciousness that observes and witnesses all things.

This volume is the English translation of Yoga Vasistha Sara by Swami Dhireshananda (a renowned scholar and a disciple of Swami Shivananda)—the Bengali translation of the original Sanskrit, with commentary. The English translation is by Swami Sarvadevananda, head of Vedanta Society, Hollywood, USA.




Pages 44 + xxvi. Price: Rs. 25/- + Postage: Rs.20/-for single copy. No request for VPP entertained

Universal Prayers for Youth

Everyone needs guidance for solving one’s

problems with clarity and objectivity. And the practice

of prayer is a time-tested method in this regard. This

compilation of soul-stirring prayers from the Sanskrit

literature aims to introduce the youth to the practice of

prayer for self-development and spiritual living. Being

prayerful helps one live a life of fearlessness and strength

drawn from a Divine Source.



Pages xiii + 129. Price: Rs. 55/- + Postage: Rs.22/-for single copy. No request for VPP entertained

Walking the WalkA Karma Yoga Manual

A handy volume containing a clear elucidation of Swami Vivekananda’s Karma Yoga—as well as other Yogas—Walking the Walk is a must for all serious spiritual seekers. It attempts to demystify and unravel the concept of Karma, bondage and freedom along with practical suggestions for transforming ordinary Karma into an act of Yoga.

The author, a former editor of the Vedanta Kesari, is the head of Ramakrishna Vedanta Society, Boston, USA, and Hindu Chaplain at Harvard University and Massachusetts Institute of Technology (MIT).

Swami Tyagananda




NAVAJEEVAN BLIND RELIEF CENTRE

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

K. Sridhar Acharya Founder/ President

1. Navajeevan School & Hostel for Blind Children – Tirupati, Parlekhimundi, Golamunda2. Navajeevan Free Eye Hospital – Tirupati 3. Navajeevan Free Home for Aged – Tirupati, Rishikesh,

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Saluru, Golamunda, Berhampur, Pandukal, Vizag & Araku

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

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

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

An Appeal35 Years of Service to Humanity 1979 - 2014

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

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

A Humble Request for Donation



The Shrine at Sri Ramakrishna Vidyarti Mandiram,

Ramakrishna Math, Bangalore

The idea of an individual ego is just like enclosing a portion of the water of the Ganges and calling the enclosed portion one’s own Ganges.

—Sri Ramakrishna


Vol.101-11 The Vedanta Kesari (English Monthly) November 2014. Regd. with the Registrar of Newspapers for India under No.1084 / 1957. POSTAL REGISTRATION NUMBER:TN / CH (C) / 190 / 12-14. LICENSED TO POST

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—Swami Vivekananda

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The Vedanta Kesari November 2014