TheVedanta Kesari

THE LION OF VEDANTA

A Cultural and Spiritual Monthly of the Ramakrishna Order since 1914

Haldarpukur, the hallowed pond associated with Sri Ramakrishna

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Indias Timeless Wisdom

Only that Dharma is eternal and immutable which is practised by the virtuous people whose souls are pained at the sufferings of other beings, and are made happy at the happiness of others. Traditional saying

Editor: Swami Atmashraddhananda Managing Editor: Swami Gautamananda Printed and published by Swami Asutoshananda on behalf of Sri Ramakrishna Math Trust from No.31, Ramakrishna Math Road, Mylapore, Chennai - 4 and Printed at 0 1 3 T h e V e Printing d a n t a Press, K e s aNo.31 r i ~ II ~ J U N E 2 Math Sri Ramakrishna Ramakrishna Road, Mylapore, Chennai - 4. Ph: 044 - 24621110

The Vedanta Kesari

VOL. 100, No. 6 ISSN 0042-2983
A CULTURAL AND SPIRITUAL MONTHLY OF THE RAMAKRISHNA ORDER

Started at the instance of Swami Vivekananda in 1895 as Brahmavdin, it assumed the name The Vedanta Kesari in 1914. For free edition on the Web, please visit: www.chennaimath.org

CONTENTS
Vedic Prayers Editorial Peace of Mind Articles I Shall Look Upon Them As the Blissful Mother Herself Hironmoy Mukherjee Sage Vasishthas Advice to Prince Rama Swami Sarvadevananda Swami Vivekanandas Raja Yoga: A Contemporary Perspective Swami Brahmeshananda Entering the HimalayasLord Shivas Abode: A Pilgrimage to Almora Pravrajika Brahmaprana Three Transforming Statements Swami Sunirmalananda New Find An Unpublished Letter of Swami Vivekananda Unpublished Letters of Swami Saradananda
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205 206 210 215 219 223 229

213 232

Glimpses of Swamiji O Mother, Give Me Knowledge and Devotion 234 The Order on the March 236 Book Review Features Simhvalokanam (The Eternal Thinker of Eternal Thoughts) Sri Ramakrishna Tells Stories Cover Story: Page 4 241 209 228

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The Vedanta Kesari

Sri Ramakrishna Math, Mylapore, Chennai 600 004 h (044) 24621110 (4 lines) Fax: (044) 24934589 Email: mail@chennaimath.org Website: www.chennaimath.org
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N Cover Story N Haldarpukur, the Hallowed Pond at Kamarpukur

Kamarpukur, the village where Sri Ramakrishna was born, is a three hour drive from Kolkata. A beautiful stone temple adorns the spot where Sri Ramakrishnas birth took place. Close to the temple (which is at the centre of Ramakrishna Math, Kamarpukur), beyond the public road behind the temple, is the Haldarpukur, the large water tank that played an important role in the childhood days of young Gadadhar, the name by which Sri Ramakrishnas parents called him. As a young boy, Sri Ramakrishna would jump into and swim through its waters. When Kshudiram, his father, entered its water for bath, the villagers would wait till he finishes his bathas a mark of respect for him. Surrounded by tall palm trees, abounding in lotus and water lilies and a green ambience, the pond appears in Sri Ramakrishnas early life in many ways. At Kamarpukur there is a small lake called the Haldarpukur, he once said. Certain people used to befoul its banks every day. Others who came there in the morning to bathe would abuse the offenders loudly. But next morning they would find the same thing. The nuisance didn't stop. The villagers finally informed the authorities about it. A constable was sent, who put up a notice on the bank which read: "Commit no nuisance". This stopped the miscreants at once. . . To teach others, one must have a badge of authority; otherwise teaching becomes a mockery.

T he V edanta K esari P atrons S cheme

We invite our readers to join as patrons of the magazine. They can do so by sending Rs.2000/- or more. Names of the patrons will be announced in the journal under the Patrons' Scheme and they will receive the magazine for 20 years. Please send your contribution to The Manager, The Vedanta Kesari by DD/MO drawn in favour of Sri Ramakrishna Math, Chennai with a note that the enclosed amount is for the Patrons' Scheme. (This scheme is valid in India only).
DONORS Mr. Deependra Lal Bose, Odisha Mr. V. Parthasarathy, Chennai Ms. Thoyajakshi Devendra, Chennai Mrs. Padma Chari Ms. Sharada Keshava Hegde, Mysore Rs. 2000 Rs. 2000 Rs. 1000 Rs. 1500 Rs. 1000 658. Ms. 659. Mr. 660. Mr. 661. Mr. PATRONS Savithri Seetharaman, Bangalore Prakash Tikare, Maharashtra Venugopal G. Nair, Mumbai Goutam De, Visakhapatnam

The Vedanta Kesari Library Scheme

SL.NO. NAMES OF SPONSORS AWARDEE INSTITUTIONS

5709. M/s. Prime Academy Pvt. Ltd., Mylapore 5710. -do- 5711. Sri V.N. Rajan, Kerala

Doordarshan Kendra, Chandigarh - 160 001 Doordarshan Kendra, Andaman - 744 102 Angul High School, Angul, Odisha - 759 122 To be continued . . .

VOL. 100, No. 6, JUNE 2013 ISSN 0042-2983

E ACH

SOUL IS POTENTIALLY DIVINE.

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GOAL IS TO MANIFEST THE DIVINITY WITHIN.

Tr. by Swami Sarvananda

Vedic Prayers

BB
Realisation of the truth is the essential thing. Whether you bathe in the Ganga for a thousand years or live on vegetable food for a like period, unless it helps towards the manifestation of the Self, know that it is all of no use. If on the other hand, any one can realise the Atman, without the observance of outward forms, then that very non-observance of forms is the best means. But even after the realisation of Atman, one should observe outward forms to a certain extent for setting an example to the people. The thing is you must make the mind steadfast on something. If it is steadfast on one object, it attains to concentration, that is, its other modifications die out and there is a uniform flow in one direction. . . . The more one has advanced in the realisation of the Atman, the less is he dependent on the observances of forms. Swami Vivekananda, CW, 7:211

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Editorial

Peace of Mind
Two Conditions for Peace On two occasions in my life I enjoyed true peace of mind, said Ramu to his friend Anil. The first one was, he continued, when I eagerly wanted to buy a car and, after much struggle, finally purchased it. Commuting, travelling became much easier! Which one was the second occasion? asked Anil. When I sold it, answered Ramu with beaming face! Such is the nature of life. What seems to give happiness today becomes a source of unhappiness later. What seems to give peace in a set of circumstances becomes a burden, a painful burden, at other times. This swinging between contradictions and contrasts is an essential truth we all have to face. Life is full of dualities, and one cannot escape this simple fact. Heat and cold, success and failure, praise and blame, good times and bad timesall these are inbuilt in the very fabric of life. One cannot think of life apart from these dualities. Our attitude towards these dualities is key to having peace within; running away from them is neither possible nor a way out. Peace, as in the above conversation, comes when either of the two things is presenteither we have what we wanted or we do not want something. We get something, and that brings peace. Or do not want to have somethingi.e., we want to either avoid it or want to get rid of itand when we succeed in doing it that brings peace. In Sanskrit the first one is called ishta prapti (getting what one
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wants) and the second one is called anishta nivritti (getting rid of what is unwanted). In either case, peace is the result. Peace, Temporary and Permanent Having said this, let us also examine why we lose peace of mind. Why do we become un-peaceful, restless, and further, anxious, worried, fearful and so on? What prevents us from becoming peaceful? Of course, there is lower type of peace and higher type of peace. Both are important in our understanding of peace and for leading a peaceful life. The lower type of peace is when our immediate desires and needs are fulfilled. It results from overcoming a lack, filling up some deficiency, prevailing over a scarcity. For instance, meeting our daily needs such as getting food and potable water, in required quantities and at right time and place, having proper place to live, or getting rid of a noisy situation or handling a quarrelsome person or being able to do something. Passing an examination, filing ones tax returns, getting a ticket for the much-required journey, repairing a leaking roof, overcoming hesitation and fear in solving a personal issue or setting right a misunderstanding or sour relationshipall these seem to be sources of peace of mind. The higher type of peace of mind is not a result of obtaining or getting rid of something but it comes from some deeper source. Peace that comes from ethically fulfilling a course of action or something even deeper, from calming the restless mind through meditation
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and prayerthey are good examples of higher types of peace. It is a well-known fact that only external, or lower type of peace cannot bring lasting peace. One needs higher type of peace, though the role of lower type of peace is of no mean importance in the scheme of things. Vedanta says that ignorance of the real nature of what we call our self is the chief cause of our restlessness. There are two selvesthe lower self called ego, and the higher Self. The higher Self is called in Sanskrit atman. This higher self is by nature peace and joy itself. The lower self is born of ignorance and is hence full of imperfections and a mixture of good and bad, or happiness and unhappiness. To be happy or to attain true inner peace, one needs to experience the Higher Self or atman, which is also the ultimate goal of life. Ego is the source of all fear and restlessness. Ego or lower self, thrives on boundaries of separation from others which leads to imagined fear, or bitter show-downs against the perceived enemy or ego-filled celebrations at ones success or others failure and so on. Peace is a pre-condition for happiness. Gitas famous question (2.66): ashantasya kutah sukhamwhere is the happiness for the one who lacks peace? poses a challenge: without peace of mind, there is no happiness. For instance, if fulfilment of a desire makes one happy, observe what happens just before happiness comesthere is peace. The want was causing restlessness of mindone strove to fulfil the desire and, thanks to many factors, when the desire is met with favourable conditions, one becomes peaceful, and the joy or happiness that is already within, begins to shine out! You removed the covering of desire and inner happiness shone out. But, we mistake that it is the fulfilment of desire that brings happiness. On the other hand, when we succeed in getting rid of the unwanted,
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there too, peace precedes happiness. Peace is inherent. It is the nature of Self. And Self is not body, or ego or mind or anything created. It is. Self is and isness is peace. The chief cause of peace-less-ness is clinging on to lower self and forgetting the ultimate goal of life. To cling to lower self is what is called materialism. Swami Vivekananda describes it thus:
We pray for material things. To attain some end we worship God with shopkeeping worship. Go on and pray for food and clothes! Worship is good. Something is always better than nothing. A blind uncle is better than no uncle at all. A very rich young man becomes ill, and then to get rid of his disease he begins to give to the poor. That is good, but it is not religion yet, not spiritual religion. It is all on the material plane. What is material, and what is not? When the world is the end and God the means to attain that end, that is material. When God is the end and the world is only the means to attain that end, spirituality has begun.1

He further says,
Material science can only give worldly prosperity, whilst spiritual science is for eternal life. If there be no eternal life, still the enjoyment of spiritual thoughts as ideas is keener and makes a man happier, whilst the foolery of materialism leads to competition and undue ambition and ultimate death, individual and national.2

While materialism gives comforts, spirituality alone makes life a fulfilling experience. Materialism, in its extreme form, is nothing but rank selfishness, immorality and cruelty. Spirituality, on the other hand, brings a higher vision of life. It gives hope and meaning to life. Materialism has a place in life but it cannot be the goal of life. Called abhudaya or material prosperity, it is necessary but without a spiritual ideal it leads to gloom, endless anxieties and death. Only that which is inherent can be the goal. Self, the atman, is
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inherent and realisation of it alone can be the lasting goal of life. A Peaceful Mind Samachittatvam or maintaining equilibrium of mind is essential to peace of mind. The term Samachittatvam comes in the Gita (13.9). In his commentary on the Gita, Sridharaswami, a renowned saint-scholar of fifteenth century, observes that equilibrium of mind is freedom from identification with me and mine. The more one identifies oneself with an object or person, the more one is likely to get shaken by the events connected with it. In other words, it is detachment which is the source of true calmness of mind. Manah Prasadam or a cheerful and calm disposition of mind (Gita 2.65 and 17.16) is characteristic of a pure mind. It is both a spiritual practice and the goal of spiritual disciplines. As a practice, one should learn to keep ones mind in cheerful and calm state by being cautious about those factors that may distract or affect us in any way. There are many reasons which make the mind restless, and the resultant peacelessness An eminent monk of the Ramakrishna Order describes the obstacles in controlling the mind:
1. If we have strong likes and dislikes, attachments and aversions, we shall not be able to control our minds. 2. If we live an immoral life we shall not be able to control our minds. 3. If we have the habit of deliberately harming others we shall not be able to control our minds. 4. If we indulge in intoxicants, live unbalanced and chaotic lives, e.g. eat, drink, talk, work, or sleep too little or too much, we shall not be able to control our minds. References :
1. CW, 6.66 2. CW, 6.391

5. If we habitually indulge in vain controversy, are inordinately inquisitive about others affairs, or are too anxious to find others faults, we shall not be able to control our minds. 6. If we torture our bodies unnecessarily, spend our energies in futile pursuits, force rigid silence upon ourselves, or become too egocentric, we shall not easily control our minds. 7. If we are over-ambitious irrespective of our capacities, if we are jealous of others prosperity, or if we are self-righteous, we shall not easily control our minds. 8. If we have a feeling of guilt, we shall not be able to control our minds. Therefore we must erase all guilt from within us. To repent for sins committed and ask Gods help for strength of will so that they may not be repeated, that is all that is needed to be free from guilt. 9. To succeed in controlling the mind one must have, in addition to strong will, faith in oneself. Sri Krishna says in the Gita that one must oneself subdue ones weakness and raise oneself by oneself. This teaching must be practiced by one who intends to control his mind. 10. The mind will have to be controlled by the mind itself. The difficulties which we experience in controlling the mind are created by our own mind. Mind cannot be controlled by artificial means for any length of time. Deliberate, patient, intelligent, systematic hard work according to tested and suitable disciplines is needed.3

If one wants peace, one has to go to the root of what causes its absence. Some superficial change in circumstances and conditions will not change it. One should have a comprehensive understanding and approach. Peace of mind includes a whole plethora of issues, the primary being inner purity which implies inner disciplines and inner transformation. o
3. Mind and Its Control, Swami Budhananda,

Advaita Ashrama, Kolkata. P. 39

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Simhvalokanam
From the Archives of The Vedanta Kesari
(June, 1923-24, Pp. 521-522)

The Eternal Thinker of Eternal Thoughts

(From the Upanishads.) 1. Some wise men, deluded, speak of Nature, and others of Time (as the cause of everything); but it is the greatness of God by which the Brahma-wheel is made to turn. 2. It is at the command of Him who always covers this world, the knower, the time of time, who assumes qualities and all knowledge, it is at His command that this work (creation) unfolds itself, which is called earth, water, fire, air and ether. 3. He, who, after He has done that work, and rested again, and after He has brought together one essence (the self) with the other (matter), with one, two, three, or eight, with time also and with subtle qualities of the mind. 4. Who, after starting the works, endowed with (the three) qualities, can order all things, yet when, in the absence of all these, He has caused the destruction of the work, goes on, being in truth different (from all He has produced). 5. He is the beginning, producing the causes which unite (the soul with the body), and, being above the three kinds of time (past, present, future), He is seen as without parts, after we have first worshipped that adorable God, who has many forms, and who is the true source (of all things), as dwelling in our own mind. 6. He is beyond all the forms of the tree (of the world) and of time, He is the other, from whom this world moves round, when one has known him who brings good and removes evil, the Lord of bliss, as dwelling within the self, the immortal, the support of all. 7. Let us know the highest great Lord of lords, the highest deity of deities, the Master of masters, the highest above, as God the lord of the world, the adorable. 8. There is no effect and no cause known of Him, no one is seen like unto Him or better; His high power is revealed as manifold, as inherent, acting as force and knowledge. 9. There is no master of His in the world, no ruler, not even a sign of Him, He is the cause, the Lord of the lords of the organs, and there is of Him neither parent nor lord. 10. That only God who spontaneously covered himself, like a spider, with threads drawn from the first cause (pradhana) grant us entrance into Brahman. 11. He is the one God, hidden in all beings, all-pervading, the self within all beings, watching over all works, dwelling in all beings, the witness, the perceiver, the only one, free from qualities. o T h e V e d a n t a K e s a r i ~ 209 ~ J U N E 2 0 1 3

I Shall Look Upon Them As the Blissful Mother Herself

A Narrative on How Sri Ramakrishna, Holy Mother and the Direct Disciples Influenced the Contemporary Bengali Drama
HIRONMOY MUKHERJEE

(Continued from the previous issue. . .) The Play on Sri Ramanujacharya The Bengali play Ramanuj [Ramanujacharya] was being staged in Minerva theatre in Kolkata. Holy Mother went to see the play at the request of the director and actor, Aparesh Chandra. Niradasundari was playing the role of Chamamba, the quarrelsome wife of Lakshman. After the play, Aparesh Babu told Niradasundari that the Holy Mother wanted to see her. Holy Mother embraced her closely and put an affectionate kiss on her cheek. Nirada was overwhelmed and surprised on receiving the grace. No doubt, this blessing given to Nirada by the Holy Mother was talked about among the circle of actors and actresses of the stage. It was like what was earlier bestowed by Sri Ramakrishna on Binodini. The Mother visited the contemporary stage many times to see plays. In 1904 she visited Minerva theatre at the invitation of Girish Chandra to see the drama Bilwamangal. Again, she had visited theatre to see PandavGaurav on 12th September 1912 at the invitation of Girish. She had gone into trance on the arrival of the Devi at a particular scene. In 1912, on the occasion of Durga Puja at Belur Math two plays were enactedthe play Jana was enacted on Ashtami Tithi and another play was enacted on Vijaya Dashami day. Holy Mother saw both the plays.18

Swami Brahmananda

o The author is a retired government official and is an active volunteer of Ramakrishna Math, Nagpur, Maharashtra. T h e

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Under the Guidance of Direct Disciples Swami Brahmananda sincerely desired that religious thoughts should flow from theatres so that all concernedactors, actresses and spectatorsbe profited by those ideas. He asked Girish to write a play on Adi Shankaracharya. Later, many people commented, Should one go to theatre to enjoy a play or to hear a lecture on Vedanta! Would people accept such a play? But to Girish Swami Brahmanandas words were a command and he wrote the play which was subsequently staged. In terms of popularity, the play overtook popular historical plays like Sirajadoula, Meerkasim and Sahjahan. Girish wrote another successful play Tapobal as per

Girish Chandra Ghosh

the directive of Raja Maharaj and the play solved the financial difficulties faced by the theatre group.
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On Swami Brahmanandas advice, Aparesh Chandra, a handsome and young actor-turned-playwright, wrote the play Ramanuj. While writing it, he took the advice of several direct disciples of Sri Ramakrishna. He first read the Life of Ramanujacharya in Bengali written by Swami Ramakrishnananda, then, after writing his script, he read aloud each chapter of the play to Swami Saradananda at the Udbodhan House. The Swami encouraged Aparesh and explained to him the philosophy of Vishishtadvaita or qualified non-dualism that Sri Ramanujacharya had propounded. Swami Brahmananda also advised Aparesh to include a Kirtan on Sri Ramachandra [Ramnaam Sankirtan] in the play and asked Swami Ambikananda to teach him the tune for it. The play was staged for the first time in Minerva theatre on 15th July 1916. Aparesh Chandra dedicated the play Ramanuj to Swami Saradananda, acknowledging his contribution in the writing of the script. Aparesh acted in the role of Yamunacharya; Tara played the title role of Ramanuj. Swami Brahmananda was present to see the play and was very impressed with Taras performance. Tara touched Swami Brahmanandas feet and the latter blessed her saying, Very well! Excellent acting! May you attain more devotion! On seeing talented Dani Babus (Girish Chandras son) acting in the role of Adi Shankaracharya, Swami Brahmananda did not present him with a gold or silver medal, but put on a sacred thread on his body and said, You deserve wearing the sacred thread [a reference to his sublime acting of Acharya Shankara]. Dani Babu accepted the sacred thread with great humility. Again, Dani Babus roles as Chanakya in the play Chandragupta become memorable. To show Chanakyas pride for being a Brahmin in
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the play, Dani Babu used to touch the sacred thread while acting. Similarly, Khirodeprasad too dedicated his play Bhisma to Swami Saradananda.19 Like his bother disciples, Swami Shivananda was also a refuge of the actors and actresses. Once, the actress Tarasundari came to Belur Math with four huge baskets of Karapak Sandesh (a kind of sweet). Her ardent wish was that the sweets should be offered in the shrine during the evening Arati. The monk in charge of Puja was hesitant to do so as the sweets were brought by a public woman. He brought the matter to Swami Shivananda. After listening to the him, Swami Shiva-

nanda looked at him with steadfast eyes for some time and then said,
I did not know that Sri Thakur differentiated between people! Whatever that may be, this disciple of his has none; bring the sweet.

References

When the sweets were brought to him, Swami Shivananda put a small portion of it in his mouth. These were later given to devotees along with the prasada given after arati to Sri Ramakrishna.20 Thus we find how Sri Ramakrishna, Holy Mother and the direct disciples showered their grace on the Bengali stage and guided the lives of many leading artists. It was a silent but a transforming influence. o (Concluded.)

18. BR, p.88,90-91

19. Ibid, p. 102-103

20.Ibid, p.105

The Place Where You Do Your Sadhana Take care that there be no idle talk in the place where you practise your Sadhana. The atmosphere of that place where there is vain talk, idle criticism and abuse of others, becomes contaminated. All sorts of evil thoughts will float in that atmosphere. It is best to do sadhana in solitude. It would be very good to have a room set apart for Sadhana. It is not proper to keep the bedding, clothes, furniture, etc., in that room. Keep only the Asana, religious books, Prayer books, etc., there. Fill the room with frag rance by lighting incense both in the morn ing and the evening. Whenever you enter the room, meditate on the Ishta Devata, repeat uplifting hymns, etc. Have no other thoughts. Do not allow any one to enter that place. If you maintain like this for a year, the atmosphere of the place will be totally changed. Then, the thought of God will arise in your mind and you will have a natural tendency to meditate by merely entering that room. If worship, sacred reci tations, meditation, singing of hymns, etc., are continuously done in one and the same place for many years, holy thoughts will fill there. Such a sacred atmosphere will be all the more tangible and permanent in a spot where saints have spent their lives. Why is it that we naturally feel spiritual exaltation in places of pilgrimage? Because many holy saints, sages and yogis have dwelt there. The power of their spiritual austerities will pervade the place and keep it pure. Swami Brahmananda As We Saw Him, Pp.555-556

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New Find

An Unpublished Letter of Swami Vivekananda

We have received a facsimile copy of a hitherto unpublished letter of Swami Vivekananda written to Reverend Haweis. About Reverend Haweis, Marie Louise Burke writes in her magnum opus,Swami Vivekananda in WestNew Discoveries (Vol. 4, pp. 193-4), referring, in contrast with certain intolerant missionaries who had caused trouble to Swamiji:
. . .There were . . . many Anglican clergymen who looked upon Swamiji as a welcome missionary from the East. Among them, and perhaps one of the most ardent of them, was the Reverend Hugh Reginald Haweis. Mr. Haweis often attended Swamiji's evening classes and on the Sunday of June 21 he gave two sermons at his own church morning and eveningon the subject of Swami Vivekananda. Mr. Goodwin attended them both and gleefully reported to the household that the minister had sung Swamiji's praises and had talked about Backty and Backto at great length. In his news-letter, dated June 23, to the Brahmavadin, Goodwin wrote more soberly of Haweis's appreciation of Swamiji: The Rev. H. R. Haweis, the leading English authority on Church Music, and himself a delegate to the Chicago Parliament of Religions, from the Anglican Church, preached two sermons last Sunday at St. James Chapel, Marylebone, London on the Swami. I wish those in India and elsewhere who are so eagerly following the Swami's movements could have heard the eloquent
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Facsimile of Swamijis letter

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and generous tribute paid to him by this other worker in God's Vineyard. The Rev. gentleman spoke of the Swami's teachings from the point of view of the support they give to Christ's teachings, and what better evidence could I give that the Ideal of a Universal Religion is not falling on barren ground? Even the Christian Commonwealth mentioned the Reverend Mr. Haweis's evening talk on Swamiji, which had evidently been an extemporaneous continuation of the morning's sermon. His announced theme, the journal noted, was Occultism, but he had little to say about it on Sunday evening. Where shall wisdom be found? was his text, and his exhortation was to accept the truth no matter whence it comes. Christ's teaching, he said, was limited in time, and necessarily, therefore, He was not able to embrace all knowledge and wisdom. Mr. Haweis then spoke of his acquaintance with Vivekananda, and read passages from him and other Rev. H. Haweis Eastern writers to show how their teaching supported and dovetailed into the sublime teaching of Christ.

At the end of the season, when Swamiji brought his classes to a close in mid July and was about to vacation in Europe, Mr. Haweis sent him a little book of his own sermons, inscribing it: To the Master Vivekananda from one who both reverences and admires his teachings, H. R. Haweis. A note accompanying the gift read: My dear Schwami With every sentiment of profound esteem & admiration I wish you heartily God speed & a return to London. Your. . .

The letter refers to the bookThe Dead Pulpit by Reverend Hugh Haweis, who was a delegate of Anglican Church to the World Parliament of Religions held in Chicago in 1893. The book was published in 1896. A copy of it was probably sent as a gift to Swamiji whom Reverend Haweis must have met at the Parliament. The original letter of Swamiji was found with the papers of Reverend Haweiss daughter, Hugolin Haweis. One Mr. Carl Aronsson of London informed the Belur Math about the letter. Although he was requested to send the original, he has sent only a photocopy of it. The following is the transcription of the letter:

Transcription of the Letter

63 St Georges Road London SW. July 17th Dear friend Many many thanks for your very instructive book. I have been going through a few pages already and have already learned a few great & beautiful lessonsone specially where you insist that the life of Lord Jesus is the only commentary to His teachings and wherever the teachings as recorded contradict the life we are sure that the record was wrong. That is wonderful insight and keen reason. I am sure to read the book several times over and learn many a lesson. May the Lord speak through you longfor the world needs and never more than now inspired souls like yourself. Ever yours in the Lord Vivekananda
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Sage Vasishthas Advice to Prince Rama

Notes on Yoga-Vasishtha-Sara Translated by Swami Dhireshananda
SWAMI SARVADEVANANDA

(Continued from the previous issue. . . ) To practice the Dissolution of the Mind (Manolaya-prakarana) it is necessary to understand, what, after all, is the mind? It is nothing but consciousness:
Esha svabhavabhimatam svatah sankalpya dhavati, chetana svayamamlana saiveha mana atmanah. 4.1 The consciousness (chit) itself is untainted; again this consciousness itself takes the shape of its own mind and this Self out of its own volition only imagines objects according to its own wish and then runs after them. ones dream. If it is viewed from the perspective of discrimination, then its existence can no longer be found. Manomunaivabhyuditam managevanabekshanat, svasvapnamaranakaram prekshamanam na vidyate. 4.4

What could be done to overcome three states of the mind? O Rama, the mind goes into
the state of bondage through desires alone and attains liberation as soon as it becomes free from desires. Therefore, quickly dispose of all desires of the mind with the help of discernment. Rama vasanaya baddham muktam nirvasanam manah, tasmannirvasanibhavamaharashu vivekatah. 4.10

There are four different states of mind. In the dream state the mind has no independence. It is forced to imagine different types of things due to the impact of past impressions. Therefore, it is the dull state of the mind. Even at the time of the deep sleep state, the mind remains merged in the ignorance from which it originated. Then the mind still exists there in seed form as latent impressions. That is verily the tranquil state of mind. In the transcendental state, the chitta becomes invisible, dead. Therefore it is necessary to think about the transcendental state alone. Why the mind cannot remain in the transcendental state? Because
Due to the mental resolutions caused by even the slightest lack of discrimination, in the mind is imagined, like that of ones own death seen in

He also specifies how to practice discernment:

Naham brahmeti samnkalpat sudririham vadhyate manah, sarvam brahmeti samnkalpat sudririham mucyate manah. 4.23 The mind becomes firmly bound by thinking that, I am not Brahman and I am an individual soul. Everything is Brahman aloneby contemplating thus only, the mind definitely gets liberated.

As the cause of existence of the mind is latent impressions or resolutions, therefore the chapter Destruction of Latent

Swami Sarvadevananda is the Head of Vedanta Society of Southern California, USA. This article is based on excerpts from his English translation of Yoga Vasishtha (translated into Bengali by Swami Dhireshananda, Udbodhan Office, Kolkata). The translation is likely to be published in a couple of months. o T h e

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Impressions (Vasana-upashama-prakarana) through discrimination comes next. In reality, discrimination, knowledge and the Brahman to be known are not separate from each other:
vicarodhyatmavidyanam jnanam tatvavido viduh, jneyam tasyantarevasti madhuryam payaso yatha. 5.3 The knower of Truth states that the enquiry into Self-knowledge is knowledge itself. Like the sweetness in milk, the Brahman-to-be-known exists in that knowledge only.

However, this enquiry or discrimination is not merely an enjoyment of the intellect as is commonly seen while sharing opinions and contrary-opinions, refuting or supporting different doctrines, in the art of lecturing or explaining scriptures. This aforementioned pleasurable exercise of the intellect is helpful only for acquiring name, fame or in filling the stomach, but it is contrary to the attainment of Knowledge. The right type of discrimination makes the mind inward and helps it to merge in the realization of the identification of the oneness of Brahman and the Self. If that realization is not attained, the aforementioned discrimination becomes merely an outward pompous display of words. The author of Bhamati in his commentary on Brahma-sutra (3.4.26) said that, the knowledge or wisdom

or nididhyasana. All the contrary thoughts cease when the contemplation (nididhyasana) becomes stable. Thereafter, the undivided supreme mental modification dawns as a result of the experience of the fourth state, from which there remains no more obstacle or impediment for liberation. These first two types of knowledge are achieved by a logical person who cognizes the word Brahman, pada and the meaning of that word padartha or who is aware about the meaning of the sentence. Verily out of those two types of knowledge,

regarding Brahman is of four types. First: the knowledge that one attains as soon as one listens the dictums of the Upanishads; this is called listening (shravana). This removes the doubts regarding the means of valid knowledge (pramana). Second: the conclusion or the knowledge that arises only through reasoning about the dictums of the Upanishads heard previously is called reflection (manana). Through this the doubts about the object-to-be-known (prameya) are removed. Third: the deep thoughts that bathe one in ones real Self, is called contemplation (dhyana)
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the third knowledge arises, which is of the form of contemplation or of impregnated deep thought. Fourth: if that contemplation or nididhyasana is practiced with great devotion for a long time without any break, the solid knowledge of the fourth state, which is of the form of immediate experience, is manifested. That knowledge at the very time of its commencement bestows liberation to the aspirant by destroying his ignorance. Immediate Knowledge (aparoksha) again is of two types: v The aforementioned knowledge consisting of intellectual modifications is called the direct knowledge (paroksha). It is non-eternal (anitya) because modifications of the intellect are subject to destruction. v The Self, which is self-luminous, which illuminates even the intellectual modifications, and is of the nature of Witness, is always an object of immediate experience (aparoksha). It is eternal as it exists always in the real Self. Usually immediate (aparoksha) and direct (paroksha), these two words are used in the same sense. However, there is a slight difference between these two. The logicians accept the direct- knowledge, pratyakshapramana caused by the proximity between the sense objects and the sense organs; but the
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Vedantins do not. According to them if the contact of the sense-organs and the objects is accepted as the cause of direct-knowledge, then there arise anomalies in the case of happiness, sadness and the like. Even though happiness, sadness, etc., are directly evidenced, yet there is no contact of the sense objects and the sense-organs. Therefore, the Vedantins use the term immediate (aparoksha). Only the oneness of the instrumental-consciousness with the object-consciousness or of the subjectconsciousness with the object-consciousness is described by them (Vedantins) as the cause of immediate experience (aparokshatva). (Vide Vedanta Paribhasha, first paragraph). Therefore Vasishtha is encouraging Rama to come out of the body identity which in reality is illusory and the cause of latent impression through the practice of discrimination:
sukhatalpagato yena svapne dehena dik-tatan, paribhramasi he rama sa dehaste kva sampratam. 5.12 Rama, where is that body of yours now, using which you travelled all the directions during your dream state lying on your comfortable bed?

I am free from asserting any effort regarding worldly matters (niriha); free from the thirst for the sense enjoyments (nirasha); established in the Self or pure like the sky, (svastha); bereft of hankering or free from longing for worldly objects ( nispriha); calm or tranquil minded (shanta); and disinterested in the objects of colour, taste and so forth (arupa). Therefore, I have everlasting-life or I am non-destructible; and immovable or free from all types of restlessness. madajnanoditam vishvam mayyeva layamagatam, aparokshacidanandasamraiya madhunasmyaham. 6.9 Only due to ignorance about my real Self has this universe dawned in me and has again become dissolved in me alone. Now I have become the empire of consciousness and the bliss of immediate experience.

At the end of the contemplation the aspirant sees his real Self in all:
sarvabhutantarasthaya nityamuktacidatmane. pratyak caitanyarupaya mahyameva namo namah. 6.10 I offer my salutations again and again verily to Myself, who is the Indweller of every created being; is of the essential nature of eternal, everfree, embodied Knowledge; and of the form of inmost consciousness in individuals (pratyak).

Sage Vasishtha shows the result of practice of constant discrimination also: the world appears as quite unreal and trivial to a person who is constantly engaged in discriminationwhat is the true nature of this whole universe and what is the very essential nature of my own Self.
kimidam vishvamakhilam kimsyamahamiti svayam, vicharaniratasyaitadasadeva bhavejjagat. 5.5 With a tranquil mind, the aspirant is now ready to practice Contemplation of the Self (Atmamanana-prakarana). The contemplation starts with: nirihosmi nirashosmi khavat svasthosmi nisprihah, shantosmyahamaruposmi cirayuracalah sthitah. 6.1
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The seventh chapter is Ascertaining the Means of Purification (Shuddhi-nirupanaprakarana). Swami Satswarupananda finds,
This is a supremely lyrical chapter in the music that is the Yoga-Vasishtha. As by reading other books on Advaita, one desires to retire to the forest to practice spiritual discipline, in the same manner, after reading this book, one desires to stay in the world and in society, remaining untouched in the knowledge of the Self. In this chapter the great sage teaches his disciple Ramachandra to roam about, grounded firmly in the knowledge of the Selfestablished in his own Self beyond the three states of waking, dreaming and deep sleep, remaining outwardly
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active and inwardly tranquil, being a doer outwardly and a non-doer inwardly. purnam drishtimavashtabhya dhyeyatyagavilasinim, jivanmuktataya svastho loke vihara raghava. 7.3 Dear Raghava, you roam around in the world being established in your real Self, as a jivanmukta, accepting such a total vision of Knowledge, whose supreme majesty is the renunciation of the worldly worries.

climax. Chapter eight begins with the necessity of discrimination: yadi deham prithak kritya citi vishramya tishthasi, tada trinikritasheshah svayameko bhavishyasi. 8.1 O Rama, you will attain Brahman that is onewithout-a-second and the whole universe will be abandoned like a trivial blade of grass, if you can by discrimination separate from the body and remain steadfast one- pointedly in the Self, which is of the nature of consciousness alone.

And, to remain steadfast in the contemplation of Brahman there is no other means than giving up the concept of duality:
sarvam brahmeti yasyantarbhavana sa vimuktida, bhedabuddhiravidyeyam sarvatha tam parityaja. 7.15 The introspective reflection that I am Brahman alone confers the fruit of total liberation (to individuals). The idea of division regarding action, performer, etc., is verily ignorance; therefore, renounce that idea of division.

Following this verse, Swami Dhireshananda states,

The cessation of misery needs seven practices: gentle persuasion (sama), offering of donations or money to achieve the purpose (dana), aggravating dissension among the forces opposed to each other (bheda), punishment (danda), illusions or deceit (chhala), jugglery or to perform a balancing act among the opposing pulls and opposing forces (indrajala) and deliberately ignoring (upeksha). People want to become free from misery by destroying the enemies. The politicians, who believe in the theory that the world is real, use the first four means sama, dana, bheda and danda for the purpose of removing the sufferings. Although with the help of those means, they can get rid of sufferings temporarily, absolute elimination of sufferings is not possible. There remain the three last resortschhala, indrajala and upeksha. To know that maya and its effect the body and the like along with the whole world as the giver of suffering and is a mere illusion and jugglery, and to observe them with an eye of indifference [brings liberation]. (To be continued. . .)

This chapter concludes by noting how Vasishtha has instructed Rama in various ways: he sometimes talked as a friend, sometimes commanded like a king, sometimes taught with the kind of love that one would expect from ones beloved. Also, Swami Dhireshananda has categorized Vasishtha not only as Ramas spiritual teacher, but as the jagadguru, being the very embodiment of Brahman.
In the eighth and ninth chapters, Adoration of the Self ( Atma-arcana-prakarana ) and Ascertainment of the Self (Atma-nirupanaprakarana), the wisdom and glory of the Self are elaborately extolled. In these two chapters the language and the gravity of spirit reach a

All that is real in me is God; all that is real in God is I. The gulf between God and human beings is thus bridged. Thus we find how, by knowing God, we find the kingdom of heaven within us. Swami Vivekananda
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Swami Vivekanandas Raja Yoga

A Contemporary Perspective
SWAMI BRAHMESHANANDA

(Continued from the previous issue) Theory of Evolution Another seminal idea one finds in Swamijis Raja Yoga is the yogic theory of evolution. Commenting upon the third and fourth sutras of the fourth chapter of Patanjalis aphorisms, Swamiji clearly says that the theory of evolution of the ancient yogis is a much better and plausible explanation than the one advocated by the modern thinkers, who state that the two causes of evolution are sexual selection and the survival of the fittest. Swamiji thought that these two are inadequate motives for evolution for two reasons. First, if competition is eliminated, then human progress, according to modern evolutionists, will stop. Second, the theory furnishes every oppressor with an argument to calm the qualms of conscience and kill people in the name of evolution. But according to Patanjali, the secret of evolution lies in the manifestation of the perfection which is already in every being, which has been barred but is struggling to express itself. Competition for life and sexual gratification are only momentary, unnecessary, extraneous efforts caused by ignorance. Even when competition has ceased, this perfect nature must take us forward till everyone has become perfect. Swamiji points out:
In the animal, the man was suppressed, but as soon as the door was opened, out-rushed man. So in man, there is a potential god, kept in by the locks and bars of ignorance. When knowledge breaks these bars, the God becomes manifest.13

Yogic and Modern Physiology, Chakras and Plexuses Swami Vivekananda also was probably the first person to attempt to find parallels between the yogic physiology and the modern physiology. He had rightly pointed out that the spinal cord is composed in such a manner that its horizontal cross-sections would look like a figure of 8, placed horizontally, with two parts connected in the middle. Swamiji said that the left is Ida and the right is Pingala and the hollow canal which runs through the centre is the Sushumna. According to Swamiji, the Ida and Pingala are the main channels through which the afferent and efferent currents travel. This is slightly different from modern physiology, according to which afferent and efferent nerves travel on both the sides of the spinal cord. The different plexuses on the spinal cord stand for the different lotuses. Ken Wilber, a modern thinker, has attempted to draw parallel between this yogic concept and modern figure of caduceus. He says,
Have you ever seen a caduceus (the symbol of the medical profession)? It is a staff with two

o The author is a former editor of the Vedanta Kesari, now living in Ramakrishna Advaita Ashrama, Varanasi. T h e

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serpents crisscrossing it, and wings at the top of the staff. The staff itself represents the central spinal column; where the serpents cross the staff represents the individual chakras, moving up the spine from lowest to the highest; and the two serpents themselves represents solar and lunar energies (Ida and Pingala) at each of the chakras.14

nervous system consists of para-sympathetic and sympathetic nerves. Functions of lungs, heart, digestion, kidneys, etc., are governed by these two nerves. The function of the lungs, respiration, is the only visceral function which is also under partial voluntary control. Swamiji alludes to this when he says:
Another point from physiology we must remember, that the centre which regulates the respiratory system, the breathing system, has a sort of controlling action over the system of nerve currents.15

Swamiji also refers to the automatic reactions which are taking place within us and about which we are unconscious. For example, the beating of heart, digestion, etc., go on without our being conscious. If the Kundalini is aroused, all these unconscious or automatic activities can be brought under control. He also refers to the fact that this can be easily done through Pranayama. According to modern physiology there are two nervous systems; the voluntary and the involuntary or autonomic. The automatic

By systematic practice of Pranayama under a skilled teacher, through the control of the function of lungs, the centre of the autonomic nervous system in the brain may be brought under control and, through this, all the other functions like the control of heart and even digestion can be brought under control. This, in terms of modern physiology, is the meaning of awakening of Kundalini. Of course, Swami Vivekananda goes much ahead and states that the purpose of awakening of Kundalini is not merely the control of physical body but, finally, the control of mind. The nerve plexuses on the spinal cord which are equated with the lotuses are actually plexuses of both nerves of the autonomic nervous system as well as voluntary nervous system and as one gains control over the automatic nervous system, he is able to control the whole of his body through these plexuses. Again, Swami had stated even before the discovery of wireless telegraphy that electric current travels along a wire but nature does not require any wires to send her tremendous currents. Coming to the human physiology, Swami Vivekananda says that when by Pranayama, the Kundalini can be forced to passed through Sushumna, mind would be able to send news without any wire or react without a wire as is done in nature. If one
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can do this, one can get rid of the bondage of matter.16 This path, however, has to be tread with caution. Three Levels of Consciousness Swami Vivekananda has also given a modern interpretation of Samadhi. He says that our mind generally works at two levels:
We have, then, two planes in which the human mind works. First is the conscious plane in which all work is always accompanied with the feeling of egoism. Next comes the unconscious plane where all work is unaccompanied by the feeling of egoism . . . But it does not end here. There is a still higher plane upon which the mind can work. It can go beyond consciousness. Just as unconscious work is below consciousness, so there is another work which is above consciousness and which also is not accompanied with the feeling of egoism . . . When the mind goes beyond the line of self-consciousness, it is called Samadhi or superconsciousness.17

What is the difference between a super-conscious state and a state beneath consciousness? Swamiji answers,
From one state, a man comes out the very same man that he went in, and from another state the man comes out enlightened, a sage, a prophet, a saint, his whole character changed, his life illumined.18 . . . All the different steps in yoga are intended to bring us scientifically to the superconscious state, or Samadhi.19

Swamiji also gives us a ray of hope. He says,

Samadhi is a property of every human being nay, every animal. From the lowest animal to the highest angel, sometime or other, each one will have to come to that state and then and then alone, will real religion begin for him.20

There have been a number of modern studies on consciousnessboth theoretical

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and experimental. However, they have not been able to unravel the mystery of Samadhi. We may refer to a research paper of Dr. Mukhaupdhaya (Dr. Ashok Kumar Mukhaupdhaya, Department of Pathology, AIIMS, New Delhi, Paper presented at NCERT Seminar, 1987). He has classified consciousness into three types depending upon the different parts of an evolved human brain: (1) brainstem consciousness, (2) limbic system consciousness and, (3) cortical consciousness. Brainstem is the most primitive part of the brain and is concerned with our waking and sleep states. Thus, the states of consciousness are actually related to this. The limbic system is concerned with instincts and emotions. It represents the sub-conscious mind. The cerebral cortex represents the conscious rational mind. Dr. Mukhaupdhaya goes on to postulate that the human brain has also the potentiality to tap inexhaustible dormant cosmic consciousness. The highest state of consciousness could be called a supracortical consciousness equivalent to Samadhi. But, Dr. Mukhaupdhaya has not defined cosmic consciousness nor has he proposed any physiological basis of supra-cortical consciousness.21 We get some clue in this regard from the researches of Newberg and Eugene D`Aquilli done with the help of brain imaging technique called Single Photon Emission Computed Tomography (SPECT) to determine the region of brain associated with altered states of consciousness during prayer and meditation. They discovered, by these techniques, what are called Oriental Association Area (OAA) in the parietal lobe of the brain. According to them, during transcendental spiritual experience, OAA is dormant and boundaries between self and other worldly things are dissolved. A state of absolute calmness and contentment
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is attainedself appears united with God. Also when the temporal lobes are artificially stimulated, essence of divine presence is felt.22 Using an ordinary motorcycle helmet modified with electro-magnetic cells, Dr. Persinger was able to artificially induce a profound spiritual experience. Dr. Persingers helmet suppresses what are called FHCs and the individual gets a sense of infinity. One experiences becoming one with the world.23 Some scientists have suggested that in the human brain there is what is called a God module. Although it is described that a Godexperience can be produced artificially by electro-magnetic helmet, we dont have the follow up to show whether there was any change in the character or conduct of those who had experienced it. This is important. Swamiji points out the dangers of getting this state without due preparation. It may sometimes come by chance to a man who does not understand its signs and he stumbles, as it were, upon it. In such cases, there is a danger of brain being deranged and possibility of some superstition along with their knowledge.

Hence, in order to reach the super-conscious state in a scientific manner, it is necessary to pass through the various steps of Raja Yoga24 Conclusion Swami Vivekananda has given us wonderful concepts in his Raja Yoga. He has presented a universally acceptable definition of religion and established religion on a strong rational, scientific basis. He propounded the theory of Akasha and Prana as the basis of cosmos, and explained the real meaning of prana, pranayama, chakras, and the three nerves: ida, pingala and sushumna. He showed that the yogic theory of evolution was much more scientific than the modern theory. And finally he has given enough food for the modern researchers on cosmology, consciousness and Samadhi. The vistas of thought flung open by Swamiji need to be studied, experimented and researched. A perfect master himself, Swamijis words are full of insights and illuminating guidance. o (Concluded.)

References
13. cf. Stephen Hawkin, The Grand Design, Bantum Press, London, 2010, p. 293 14. Ken Wilber, Integral Spirituality, Integral Books, Boston and London, 2006. P. 13 and http://www.beliefnet.com/ Wellness/2004/03/An-Integral-Spirituality.aspx 15. CW, I: 161-2 16. CW, I: 162 17. CW, I:180 18. ibid, p. 181 19. ibid, p. 185 20. ibid, p. 188 21. Cf. Spiritual Phenomenon in the Light of Biotechnology, by Swami Brahmeshananda, in Health Medicine and Religion, Sri Ramakrishna Math, Chennai, 2008, p. 244 22. Ref. Divine Experience and Neurobiology by P.N. Jha, Times of India, Thursday, July 4, 2002 23. http://www.bidstrup.com/ mystic.htm, in Health, 24. Ibid, p. 186 Medicine and Religion, Sri Ramakrishna Math, Chennai, 2008, p.229

God-realization is possible only when the aspirant succeeds in crossing the three boisterous streams of lust, wealth, and egoism. If the desires for wealth and sense enjoyments are slight, they can be eradicated by discrimination. But if they are strong and overpower the good tendencies of the mind, . . . then discrimination will not do. Enjoyment alone can quench that strong thirst. It is better under all circumstances to be away from sense objects, as close company with them will take the mind away from the thought of the Divine. . . Swami Vijnanananda
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Entering the HimalayasLord Shivas Abode

A Pilgrimage to Almora
PRAVRAJIKA BRAHMAPRANA

An Oral Tradition As a young nun I used to hear stories of Sri Ramakrishnas direct disciples, handed down to several of the pioneer Swamis in this country [USA]. One such story came from Swami Subodhananda, or Khoka Maharaj, a direct disciple, who related it to my teacher (Swami Prabhavananda). Khoka Maharaj once told us about an experience he had, Swami Prabhavananda would begin, but he told it in a story form so that nobody would know who the devotee was.
Once, a devotee went on a pilgrimage to Kedarnath. This temple is located very high in the Himalayas. Therefore it is closed half the year during the snow season. The devotee arrived just as the last priests were leaving, before the heavy snows came. He and one priest were the only ones there. He went into the temple and made his offering to the Lord. Then the snow began coming down. It was so heavy that the

devotee couldnt leave the temple, so the priest suggested that they play a game of chess. They played all night, and the next morning the snow stopped. The devotee could go on his way home. He didnt realize that six months had passed. Khoka Maharaj said to us, It was Lord Shiva who came in the form of the priest. The way Khoka Maharaj told the story, I knew that he himself was the devotee who had played chess with Lord Shiva.1

This poignant tale so mesmerized and captivated my imaginationI could almost feel the gargantuan shadowlike presence of Lord Shiva in the snowed-in Himalayan templethat I resolved to one day enter the Himalayas myself and experience firsthand the mystic abode of Lord Shiva. And what better travel companion to take with me than Swami Vivekananda? I began to read how, as a young boy, Naren, the future Vivekananda, used to worship Lord Shiva, the God of renunciation, and don the sadhus loin cloth and thus proclaim to his mother: Look, I am Shiva! I am Shiva!2 But Vivekanandas mystic relationship to Shiva was not merely playful imagination. On the day of his birth, his future master, Sri Ramakrishna, saw in vision a streak of light

Pravrajika Brahmaprana is a nun of the Vedanta Society of Southern California, Hollywood. She has compiled and edited several books on Vedanta, including The Complete Works of Swami Vivekananda, Volume 9; Vivekacudamani of Sri Sankaracarya, translated by Swami Turiyananda; and With the Swamis in America and India. Brahmaprana has also written numerous articles on the philosophy and practice of Vedanta for journals and anthologies in America and abroad. (Pravrajika Brahmapranas pilgrimage to Almora took place in October 2012.) o T h e

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flash across the heavens from Varanasi to Calcutta. My prayer has been granted, he joyously prophesied, and my man (referring to Narens spiritual nature as Nara Narayana, or God as Man with a capital M) must come to me one day.3 Just before Naren visited Dakshineswar for the first time, Sri Ramakrishna further disclosed to others his mystic origins. One day I found that my mind was soaring high in samadhi along a luminous path, the Master explained, until it entered the transcendental realm.
There I found seven venerable sages seated in samadhi, who undoubtedly had surpassed even the gods in knowledge and holiness.

Lost in admiration I saw a portion of that undifferentiated luminous region condense into the form of a divine child, who tenderly embraced one of the sages and sweetly tried to bring his mind down from samadhi. The magic touch roused the sage, and he gazed upon the treasure of his heart. In great joy the child said to him, I am going down. You too must go with me. The sage silently expressed his assent before entering again into samadhi. But a fragment of the sages body and mind descended to earth in the form of an effulgent light. No sooner had I seen Naren than I recognized him to be that sage.4

An artists view of Sri Ramakrishnas dream

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Sri Ramakrishna later disclosed that the divine child was none other than himself. After Sri Ramakrishnas passing in 1886, Swami Vivekananda became intent on establishing the Baranagore Math and forming the Ramakrishna brotherhood. Only after the monastery was on sound footing did he then yearn to go on pilgrimage. To test his own strength and become fearless, to gather experience of his motherland, widen his outlook, and to force his brother monks to stand on their own feet, Swami Vivekananda set out from the Baranagore Math in July 1890, never to return until his triumphant return from the West in 1897. Repeatedly the desire arose within him to enter the Himalayas irresistibly drawn as he was to Kedar-Badri, Almora, and, after his second visit to the West, Mayavati among other remote Himalayan places of pilgrimage. Theinspirationdrawnfromsuch mountains was not lost on Swami Vivekananda. Once when asked why, in spite of Indias grand non-dualistic Vedanta philosophy, Hindus remain idolaters, Swamiji turned on the questioner with flashing eyes: Because we have the Himalayas!5 Swamiji had himself experienced firsthand that such unparalleled beauty and majesty in nature
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simply compelled one to kneel in reverence and worship it. And so the memory of Swami Subodhanandas haunting narrative and Vivekanandas own attraction for the Himalayas beckoned me to enter the Himalayas on three separate pilgrimagesmy final destinations, Almora and Mayavati, places closely associated with Swami Vivekananda and Lord Shiva. Pilgrimage to Almora The drive to Almora [in Uttarakhand] was beautiful but difficult. Because the main road was washed out in some areas, Govind, my driver, and I took the narrow local road, past an interminable number of roadside stalls, herds of goats, cows and ponies, and local women gathering loads of firewood for kindling balanced atop their heads as they gingerly made their way home. I found myself studying the faces of these hill people, the women especially, etched as they were from deep lines of a hard lifehonest, close-to-thesoil, subsistence living with a glint in their eyes that spoke of the joy of the Himalayas in their backyard. Three hours into our trek, our deeprutted dirt road suddenly turned into a fresh white-lined mini highway, and Govind simply couldnt resist stepping on the accelerator as

he took the mountain curves with ease and enjoyment. So I settled back to brace myself for two hours of tight mountain curves and a climb in altitude. With one wary eye open, I spotted Almoras resort bungalows dotting the lush green, rolling hills. The colours of the landscape were stunninga primary green reaching up to touch the intense sky-blue heavens, splashed with white billowing clouds. At last we rounded a bend, and there was the town of Almora before usthe hillside cottages, a canvas of tiny square splashes of sherbert greens, blues, yellows, and pinks. What a delight, a paradise nestled deep in the Himalayas! Darshan at Sarada Math, Almora I must have dozed off because suddenly Govind awakened me with: Were here! It was after three oclock. As the nuns of Sarada Math, Almora, quickly came out to the gate to greet us, Pravrajika Prabhaprana, the tiny smiling Mataji-in-charge of monastery there, immediately took my hands in hers. We both realized that we had met each other in 1979 at Sarada Maths headquarters in Dakshineswar, and for the next ten minutes we exchanged pleasantries and marvelled how time had changed us.

Trishul and Nanda Devi - View from Sarada Math, Almora

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After a quick lunch, Pravrajika Prabhaprana took me to my guest quarters, which was quite basic and obviously little used. I was the Maths first and only American sannyasini guest. Altogether, there are three guest houses at this Sarada Math hill station two for women and one for their Math driver where Govind also stayed. All three buildings stand erect on the hillside, connected by steep steps and dirt pathways winding through a garden of wild cosmos, marigolds, roses, and geraniums, while potted plants line the periphery of a horizontal patch of lawn around the convent itself. Aside from the dispensary, the main building at the Sarada Math is a charming India-style chalet with a hall running the full length of the convent kitchen, laundry, and

View of Almora from Kasar Devi

bedrooms (two to a room) on either side. At one end of the hall is the nuns tiny dining hall, and at the far end, a sun room where the Mataji receives visitors. In the middle is a steep staircase ascending to the shrine room. At Arati that evening the nuns singing to the accompaniment of harmonium and cymbals was utterly sweet and elevating, and, to add to the ambiance, the meditation hall was lit by only candle light and a single solar lamp. Such an intimate space along with the eloquent silence of the Himalayas made for a meditation time that would lure me back each evening at the same time. The next morning as I made my way down the hill to meditate, I spotted Nanda Devithe highest snow peak in the range before us at almost 26,000 feet. By what majesty it rose up from the mist and white cloud cover near its base! After breakfast I climbed atop the homeopathic dispensarys roof and sat all morning, gazing out across the valleys and hills to the distant white gods and goddesses. At times Trishul (Shiva) peak, at 23,500 feet, also emerged from the veil of clouds moving in a dreamy current before my eyes. He appeared as a phantom form of Lord Shiva lying on his back, with Nanda Devi at his feet. Haunting and alluring from across a vast expanse of hills and valleys and blue-white hazy space, his noble, ethereal presence is altogether immediate, immanent as it enters the heart to make his subtle body felt. This is the magic of the Himalayas for all who have eyes to see. And this is one of the many ways Lord Shiva gives his Darshan, an experience that surpasses words. Kasar Devi One day, after tea Prabhaprana took me to the nearby Kasar Devi temple, the local

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presiding deity, right behind the Sarada Math hill, where Swami Vivekananda during his

This cave templenow filled with a beautiful and powerful image of Mother

Kasar Devi Temple Compound

Image of Kasar Devi

early itinerant days in 1890 had wandered alone through a forest filled with huge boulders and caves. At last he had come to the hilltop and a cave that was believed to hold the presence of Kasar Devi, or Mother Durga. Therein Swamiji entered, sat in meditation, and became so absorbed that he began to merge in the Absolute. Then and there he yearned to drop his body. But suddenly someone from within, as it were, began pounding on his chest: No, get up! Get up! You must work! And so the great monk obeyed this command from his Master and returned to consciousness to fulfill his preordained mission on earthin India and the West.

Durga, tucked inside the slate folds of its cave walls, is so alluring that one can easily imagine how Vivekananda must have been drawn into it. As we circumambulated the temple and retraced his steps across the rock surface and down the hill, his itinerant days in Almora began to spring to life before my eyes. I surveyed the ground upon which he had walked, inhaled the air he had breathed, and touched the image of the Goddess, whose presence he had experienced. This is pilgrimageto recreate and experience firsthand the divine lila, or play, of such a God-man as Vivekananda who walked the face of the earth just a little over a hundred years agohis vibration still tangible and living. (To be Continued. . .)

References
1. Unpublished Reminiscences of Swami Prabhavananda, Pr. Anandaprana (Vedanta Society of Southern California Archives). 2. Eastern and Western Disciples, The Life of Swami Vivekananda, Advaita Ashrama, 1979, 1.17. 3. Ibid., 81. (Hereafter The Life) 4. Ibid., 80-81 (abridged and edited). 5. Ibid., 364.

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Sri Ramakrishna was a master story-teller. While he spoke of profound spiritual truths and mystery of human life, he amply used stories, anecdotes, examples and analogies to drive home his point. At times, while narrating a story, he would even make gestures and change the tone of his voice to bring in a lively element in his narrative. The following stories, mainly culled from The Gospel of Sri Ramakrishna (published by Sri Ramakrishna Math, Mylapore, Chennai) are an attempt to present before the readers Sri Ramakrishnas rich store-house of stories which are both illuminating and simple.

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Personal God and Impersonal Truth He [God] assumes different forms and reveals Himself in different ways for the sake of His devotees. A man kept a solution of dye in a tub. Many people came to him to have their clothes dyed. He would ask a customer, What colour should you like to have your cloth dyed? If the customer wanted red, then the man would dip the cloth in the tub and say, Here is your cloth dyed red. If another customer wanted his cloth dyed yellow, the man would dip his cloth in the same tub and say, Here is your cloth dyed yellow. If a customer wanted his cloth dyed blue, the man would dip it in the same tub and say, Here is your cloth dyed blue. Thus he would dye the clothes of his customers different colours, dipping them all in the same solution. One of the customers watched all this with amazement. The man asked him, 'Well? What colour do you want for your cloth?' The customer said, Brother, dye my cloth the colour of the dye in your tub. (p. 858) Bhushandi, the Crow Our faith is shallow on account of our pride. It is said in the Ramayana that a crow
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named Bhushandi did not at first accept Rama as an Incarnation of God. Once it incurred Ramas displeasure. It travelled through the different worldsthe lunar, solar, and so forthand through Mount Kailas, to escape Ramas wrath. But it found that it could not escape. Then it surrendered itself to Him and took refuge at His feet. Rama took the crow in His hand and swallowed it. Thereupon the crow found that it was seated in its own nest in a tree. After its pride had thus been crushed, the bird came to realize that though Rama looked like any other man, yet He contained in His stomach the entire universesky, moon, sun, stars, oceans, rivers, men, animals, and trees. (p.864) Man impersonating Shiva A bahurupi [an impersonator] disguised himself as Siva and visited a house. The master of the house wanted to give him a rupee, but he did not accept it. Then the mendicant went home, removed his disguise, came back to the gentleman, and asked for the rupee. Why didnt you accept it before? he was asked. He said: I was impersonating Siva, a sannyasi. I couldn't touch money that time. (p.986)
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Three Transforming Statements

SWAMI SUNIRMALANANDA

There are three statements which can transform the world we live in. Like catchy slogans, these statements have been taken from the teachings of Swami Vivekananda, Sri Ramakrishna, and Holy Mother Sri Sarada Devi respectively. Popular though they are now as phrases, these statements have another significant sidelike mantras, they are full of potential, deep in meaning and, like aphorisms, they can give us unending opportunities of interpretation. These three statements are so essential, so interlinked and so universal in approach that seekers of all classes, faiths and races can see light in them. The First Statement The first statement is Swami Vivekanandas most popular phrase, Arise, Awake, and stop not till the goal is reached. This is not merely an inspirational statement but has a deep significance. The statement naturally presumes that we are not awake. Indeed. We have busied ourselves with the outer world, forgetting our real nature. We may be awake to the external world. But to the Reality within, we are asleep. Rather, we have shelved Consciousness, our true nature, as it were. Even the so-called being awake to the external world is like sleepwalkingthe mind is elsewhere, and we are elsewhere. We live routine lives. How many of us have concentration? We do not do things
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consciously. So, we are asleep. Suppose Mr X is locked up at home and his dress walks about in the city, claiming to be Mr X, how would that be? We are doing precisely that. Then, there are some who have gone a little distance towards the inner Reality but have halted before reaching it; they sit under the shade of the world, relaxing. This means they have been stuck at some point in the world; they have stopped growing. There are numerous obstacles on the way which make us stop from going further. So whoever we might be, to whichever religion, race or denomination we may belong, we are to be awakened from this sleep. Who or what can awaken us? Ordinary mortals cannot do that. To awaken us to lead self-conscious lives is not easy. No wonder, while ordinary mortals voices are mere words, however loud they may be, the highest prophets voice is like igniting a bomb, a chain reaction, and works from within till the end is reached. And so, Vivekanandas statement is important. It enters the minds depths and

The author is the Assistant Minister of Centre Vedantique, Geneva, Switzerland.

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begins working unconsciously. It implants the seed of awakening there. Like the Vedic mantras, his words are mystic formulas which, though apparently simple, transform the consciousness. So what does the first statement say? Arise out of the present state of inertia; arise from your state of rest. Life has given you repeated blows. You blame the world, but it is your slumber that has caused you all this suffering. Awaken to your true identitybecome aware of its existence. Stop not till the goal is reached. This statement is important even in ordinary, daily life. Wherever we might be, we should not stop progressing or working. We should continue our struggle. We should never be dejected or depressed when failures torment us. We should go ahead, and stop not till the goal is reached. The Second Statement The second statement is from Sri Ramakrishna: As many faiths, so many paths (jato mat, tato path). Every faith is a path to the same goal. And all paths are true in their own right. This statement has tremendous implications in this globalized society. This is neither an emotional statement nor a theoretical concept. For the first time in the long history of the world, Sri Ramakrishna dedicated, most intensely, every moment of almost two decades of his glorious life to walk through all the known spiritual paths and declared the truth that all faiths are different paths to the goal. The greatest cause of human suffering has been religious conflict. This can be eliminated when the truth that each path is true comes from the horses mouth. Further,
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in a global society, we can educate ourselves about the religious practices people from other faiths performwe need not be scared or angry. Those who have understood that others too are following religion can, through teachings, dialogues and discussions, spread the idea that all faiths lead to the same goal. Thus this idea of religious harmony and complementarity can spread far and wide. No fight in the name of religion in the future, should be the aim. In a world of religious pluralism, paths should not create a problem like different roads leading to some airport should not. Also, there is scope for many more faiths and many more paths in the future. Whats more, each one can have his or her faith and path. In this way, we were sleeping. We were awakened from sleep. When we woke up, we were confused to see numerous roads and paths. Which road to take? We were assured that all these paths lead to the goal. What is our goal? This leads us to the third and final statement. The Third Statement The third statement is from the Holy Mother Sri Sarada Devi. She says: The shadow and form are equal (chya kaya saman). A person and his shadowboth are equal. A lamppost and its shadow are equal. Holy Mother said this in simple, cryptic, catchy, poetic and aphoristic way. That is characteristic of her; she hardly taughtshe lived. All her teachings can be culled into a small booklet. Yet, what little she spoke has tremendous significance, being based on enormous experience. When she said, the shadow and form are equal, she saw it all the time.
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How is this possible, one may think. How can the person and his shadow be equal? Oh, yes! Its possible. Sanatana Dharma, through its various streams, has been teaching us only this. The final goal of spiritual life, or of all life, is to see the person and his shadow as equalGod and His shadows, the living beings, as equal, God and His image as equal, the Divine Mother and Her representations, all women, as equal. The spiritual aspirant begins his life with the firm notion that this world is absolutely real and God is some vague, unseen concept. Gradually, he may become less and less attracted to the world, and sees God as nearer. There comes a time when the world becomes either a meaningless dream, mirage, or a shadow and God alone becomes real. That also is not the end. Sri Ramakrishna brought in the ideal of vijnana, which says that to see this mirage again as made of wax is the final stage. The wax is God. Ramakrishna said:
God indeed has become everything. Therefore, the world is a mansion of joy for the vijnani. For the jnani, however, this world is a veil of deception.

This is the highest state any human being can reach. Thus, we have been awakened from slumber. We have many paths before us to choose from, and we have the goal: to see the One and the many as equal. All the so-called goals of different faiths are reconciled here. In fact, we know that while the three great Acharyas gave the three viewsnon-dualism, qualified non-dualism and dualismSri

Ramakrishna came to harmonize them. This harmony is clear in this statement from Holy Mother. The dualist reaches his goal of being near God. The qualified non-dualist becomes almost like God. For the non-dualist negates this world and realizes that his true nature is the Absolute. These are graded stages of development. The final stage is to be a vijnani. Holy Mothers words indicate this truth. Through her statement, it becomes clear that the shadow or mirage which the jnani negated as notthis, not-this, and the Reality are equalin the highest sense. To the dualist, she says that the image one worships is the shadow of God and is as real. Everything is His imagethe tree, the ocean, the mountain, the stars. All are He. To the non-believer in images, she advises that the God he worships and his creation, this world, are equal. If God has created this world, everything is sacredthe mountain, the stone, the river. This being so, a tiny part of this creation, the image, also needs equal respect. For the ordinary, here goes the bad man. For the illumined, the same bad man is God in some shape. Thus, these three remarkable statements are enough to take the world from suffering and misery to peace and joy. Finally, the question arises: can all goals be the same? Is attaining heavenly pleasures and realizing our true nature as Brahman the same? To answer this, one has to enter within, the place where the journey begins and culminates, and for this, we must go back to Swami Vivekanandas statement, stop not till the goal is reached. o

Only when men shall roll up the sky like a skin, will there be an end of misery for them without realizing God. Svetasvataropanishad

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New Find

Unpublished Letters of Swami Saradananda1

April 24th 1901. c/o M.N.Banerjee Esq. Darjeeling. Himalayas. Dearest Granny2 Your truant boy has let another mail go without writing you. He came to Darjeeling for a change & slipped the mail for he was ignorant of the mail day there. The change here is doing him good & the Banerjees, especially Mrs.Banerjee is taking every care of him. The hills look clear & bright in the sunshine, the air is fresh & bracing & at times there is the peeping of the snowcapped hills in the earth, which would have delighted you. I wish you were here to enjoy the calm & joy of it all. But I forget you are in Norway just now with all the dear associations of Mr.Bull, Oleas childhood & of dear little Edwina, besides what the fjords & mountains can give. Will you put a little bunch of flowers when you go to visit Edwinas resting place for me & do the same at the feet of the statue of Mr.Bull? They have become a part of my life through you & occupy a big corner of your boys heart with you. How I wish I were with you in body there at present as I am in spirit ever joined with you! May Sri R. [Ramakrishna] ever bless & protect you! I have written to Miss Fitts this mail. Poor girl, I am so sorry for her. How foolish of Abhedananda to smash all her beliefs at a time when her mind was all unsettled with the love affair! I have written her to take up Jesus the Christ again and to look up to Him as her own beloved. That appeared to me the only thing for her, if anything can save her at present. I have told her to leave off concentration entirely. I do not how she will like it. It is strange though she puts all the blame on me when I never knew that she was taking teachings from S.Abhedada.3 I have told her plainly too that I am just a poor mortal like her & cannot travel in my astral or speak through space as she imagines. There had been great many deaths through the plague at Calcutta this year. I hear the disease has subsided a little just now. Sarada Devi is well & wished to send her love to you & blessings. My friend too wished the same in all gratefulness. I intend to stop here for a month or five weeks & write me please to the Math address as before. The Swami4 is still on pilgrimage with his mother & cousin & doing well. I could not make out the meaning of what you wrote in your last of March 29th about Miss Fitts, when you said you see you are expected to be official. I would have sent my answer to her to you in England, had you been there for your approval.

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My hearts love to you dear one & blessings & hope you are well. My kindest regards to Olea please when you write & to Santi Yours affecly Saradananda

May 23rd 1901. Darjeeling. My dear Mrs.Browne I thank you for your kind letter of April 20th. I have come here for a change of a few weeks, for I had not been keeping well. I am much better here. This is a place about 7000 and some odd feets above the sea level & the climate is nice & bracing. Your books must have reached the Math by this time and I will find them waiting on my return. I return on June 3rd next. Your idea of the birth of the Christ Child after the union of the fatherhood & the motherhood of God in ones nature is a beautiful one & perfectly true. I thank you for the little poem on love. It is a beautiful one. The spiritual marriage is possible & many have been led unto it ere-long. That is the real marriage. The so called marriages are but outlets for sense indulgence for the low & vulgar. The earth will be heaven indeed if all marriages were such. Did you see Mrs.Wheeler now sometimes? I have not heard from her or from Miss Schroeder for a long time. I hope they are well & happy. I am glad to know my friends there are growing. Remember me kindly to them. With kindest regards to you & blessings to your children, I am Faithfully yours Saradananda. [On the cover:] Mrs.B.Brown. 109 Mountain Ave. (North). Montclair N.J. U.S.America.

References
1. A direct disciple of Sri Ramakrishna 3. Swami Abhedananda 2. Mrs. Sara Bull 4. Swami Vivekananda

Courtesy: Ramakrishna Museum, Belur Math

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Glimpses of Swamiji

O Mother, Give Me Knowledge and Devotion

[Said Swami Vivekananda], One day the idea struck me that God listened to Sri Ramakrishnas prayers; so why should I not ask him to pray for me for the removal of my pecuniary needsa favour the Master would never deny me? I hurried to Dakshineswar and insisted on his making the appeal on behalf of my starving family. He said, My boy, I cant make such demands. But why dont you go and ask the Mother yourself? All your sufferings are due to your disregard of Her. I said, I do not know the Mother; you please speak to Her on my behalf. You must. He replied tenderly, My dear boy, I have done so again and again. But you do not accept Her, so She does not grant my prayer. All right, it is Tuesday [a day held sacred for Divine Mothers worship]go to the Kali temple tonight, prostrate yourself before the Mother, and ask of Her any boon you like. It shall be granted. She is Knowledge Absolute, the Inscrutable Power of Brahman. By Her mere will She has given birth to this world. Everything is in Her power to give. I believed every word and eagerly waited for the night. About 9 oclock the Master asked me to go to the temple. As I went, I was filled with a divine intoxication. My feet were unsteady. My heart was leaping in anticipation of the joy of beholding the living Goddess and hearing Her words. I was full of the idea. Reaching the temple, as I cast my eyes on the image, I actually found that the Divine Mother
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was living and conscious, the perennial fountain of Divine L o v e and Beauty. I was caught in a surging wave of devotion and love. In an ecstasy of joy I prostrated myself again and again before the Mother and prayed, Mother, give me discrimination! Give me renunciation! Give me knowledge and devotion! Grant that I may have the uninterrupted vision of Thee! A serene peace reigned in my soul. The world was forgotten. Only the Divine Mother shone within my heart. As soon as I returned, the Master asked me if I had prayed to the Mother for the removal of my worldly needs. I was startled at this question and said, No sir, I forgot all about it. But is there any remedy now? Go again, said he, and tell Her about your needs. I again set out for the temple, but at the sight of the Mother again forgot my mission, bowed to Her repeatedly and prayed only for love and devotion. The Master asked me if I had done it the second time. I told him what had happened. He said, How thoughtless! Couldnt you restrain yourself enough to say those few words? Well, try once more and make that prayer to Her. Quick! I went for the third time, but on entering the temple a terrible shame overpowered me. I thought, What a trifle I have come to pray to the Mother about! It is like asking a gracious king for a few vegetables! What a fool I am!
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In shame and remorse I bowed to Her respectfully and said, Mother, I want nothing but knowledge and devotion. Coming out of the temple I understood that all this was due to the Masters will. Otherwise how could I fail in my object no less than three times? I came to him and said, Sir, it is you who have cast a charm over my mind and made me forgetful. Now please grant me the boon that my people at home may no longer suffer the pinch of poverty. He said, Such a prayer never comes to my lips. I asked you to pray for yourself; but you couldnt do it. It seems that you are not destined to enjoy worldly happiness. Well, I cant help it. But I wouldnt let him go. I insisted on his granting that prayer. At last he said, All right, your people at home will never be in want of plain food and clothing. The above incident is, no doubt, a landmark in Narens life. Hitherto he had not realized the significance of the Motherhood of God. He had had nothing but contempt for image-worship. From now on, the meaning and purpose of the worship of God through images, and the concept of God as Mother

were brought home to him, thus making his spiritual life richer and fuller. Shri Ramakrishna was delighted beyond measure at this transformation. The following account of Vaikunthanath Sanyal, another devotee of the Master, who visited Dakshineswar the next day, bears this out: Arriving at Dakshineswar at noon I found the Master alone in his room and Narendra sleeping outside. Sri Ramakrishna was in a joyful mood, and as soon as I saluted him he said, pointing to Narendra, Look here, that boy is exceptionally good. His name is Narendra. He would not accept the Divine Mother before, but did so yesterday. He is in straitened circumstances nowadays; so I advised him to pray to the Mother for riches; but he couldnt. He said he was put to shame. Returning from the temple he asked me to teach him a song to the Mother, which I did. The whole of last night he sang that song. So he is sleeping now. Then with unfeigned delight he said, Isnt it wonderful that Narendra has accepted Mother? I said, Yes. After a brief pause he repeated the question, and thus it went on for some time.1 o

Reference: 1. Life of Swami Vivekananda by His Eastern and Western Disciples, Advaita Ashrama, Kolkata, 1.127-129

God is Love, and Love is God

Unless there is love, philosophy becomes dry bones, psychology becomes a sort of [theory], and work becomes mere labour. [If there is love], philosophy becomes poetry, psychology becomes [mysticism], and work the most delicious thing in creation. [By merely] reading books [one] becomes barren. Who becomes learned? He who can feel even one drop of love. God is love, and love is God. And God is everywhere. After seeing that God is love and God is everywhere, one does not know whether one stands on one's head or [on one's] feetlike a man who gets a bottle of wine and does not know where he stands. . . . If we weep ten minutes for God, we will not know where we are for the next two months. . . . We will not remember the times for meals. We will not know what we are eating. [How can] you love God and always be so nice and businesslike? . . . The . . . all-conquering omnipotent power of lovehow can it come? . . . Swami Vivekananda, CW, 6.72
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The Order on the March

Ramakrishna Math and MissionNews and Notes

Commemoration of the 150th Birth Anniversary of Swami Vivekananda

Celebrations in Moscow In April 2013, the Jawaharlal Nehru Cultural Centre at the Indian Embassy in Moscow, the Ramakrishna Society-Vedanta Centre and the Institute of Oriental Studies, Russian Academy of Sciences,

Ajai Malhotra received memento from Swami Jyotirupananda

A section of the audience

jointly commemorated the 150th birth anniversary of Swami Vivekananda. Academics, Indologists and religious leaders spoke of the relevance of the great Indian sages teachings in modern day Russia. In his opening remarks, Indias Ambassador to Russia, Ajai Malhotra, dwelt upon the contributions made by Swami Vivekananda. He highlighted the message propagated by Swami Vivekananda that service to God can be rendered by service to mankind. Swami Jyotirupananda, the head of Ramakrishna Society-Vedanta Centre, Moscow, in his talk emphasised Vivekanandas role as a fighter for the rights of the suppressed members of society in India. Mark Mokulsky, Prof. and Doctor of physical and mathematical sciences at the Institute of Molecular Genetics, Russian Academy of Sciences, followed the discussion on Vivekananda by sharing his hypothesis on the connection between spirituality of Vedanta and genetic-molecular science. Another eminent speaker, Rostislav Rybakov, Indologist, Doctor of historical sciences and Director, Institute of Oriental Studies of the Russian Academy of Sciences, in 19942009, elaborated on the relevance of Vivekanandas teachings to the issues Russia has to face in our day. The finishing stroke of Rybakovs speech was drowned in enthusiastic applause: Recently, the French actor Gerard Depardieu has become an honorable citizen of Russia. But, in my view, Swami Vivekananda should become an honorable citizen of Russia, even after his death. We need him very much in our lives today. (News courtesy: Russia and India Reports) o Launching of Sinhala Translations Dinesh Gunawardena, Srilanka Minister of Water Supply and Drainage and Chief Government Whip, in the presence of Ashok K. Kantha, High Commissioner of India, launched the Sinhala translations of the books titled Fables and Other Stories by Paramahansa Ramakrishna, Education, by Swami Vivekananda
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and The Biography of Shri Ramakrishna in an event organized by the Indian Cultural Centre in association with the Ramakrishna Mission. The programme commenced with lighting of the oil lamp, followed by Vedic chanting by the Ramakrishna Mission religious School children at BMICH on 30 April. The first copies of the books were received from the Minister by A.A. Kingsley, the Principal of Waisakha Vidyalaya, the oldest school in south Colombo. In his address, Minister remarked that India and Sri Lanka were close to each other not only geographically but culturally as well for centuries, and perhaps this was the reason for Swami Vivekanandas visit to Sri Lanka. He said Sri Lanka was proud to have been part of his spiritual journey and ascendance to fame. He also referred to several seminal books by Swami Vivekananda Lighting of the Lamp by the Minister including Colombo to Almora and thanked the Ramakrishna Mission for publishing the books in Sinhala language, which he said would be a valuable treasure for the younger generation in Sri Lanka. In his remarks, Ashok K. Kantha, High Commissioner of India, highlighted the decision taken by the Governments of India and Sri Lanka to celebrate the 150th Birth Anniversaries of Swami Vivekananda and Anagarika Dharmapala in 2013 and 2014 respectively. Sri Kantha recalled the great role played by the two contemporary visionaries, who had together participated in the World Parliament of Religions held in Chicago in 1893 and helped rejuvenate interest in Vedanta philosophy and Buddhism. Swami Sarvarupananda, the head of Ramakrishna Mission, Colombo, introduced the books and addressed the gathering. He said that Swami Vivekananda gave his message to all, in terms of the healing touch of love, compassion and service. He noted that the books published in Sinhala by the Mission had enough food for thought for the humblest beginner in religion all the way to the loftiest philosopher. (Based on report in Asian Tribune) o Tamilnadu Vivekananda Ratha Tamil Nadu Vivekananda Ratha Yatra (procession with Vivekananda carriage) was launched on 13 April from Ramakrishna Mission Vidyalaya, Coimbatore. Many dignitaries and more than 3000 devotees and students attended the function. The Ratha will pass through all the 32 districts of Tamil Nadu and Puducherry and will be finally received at Vivekanandar Illam (Vivekananda House), Chennai, on 8 January 2014. Traversing through hundreds of villages, towns and major cities in Taminadu and Puducherry for around 300 days, the Vivekananda Ratha aims to carry Swamijis message to the common people. The Ratha consists of a especially fabricated vehicle, with Swamijis fiber-glass statue in a standing pose, with a number of artistic designs and carvings. Accompanied by a cavalcade of vehicles carrying mobile book-sales, audio-visual aids and a team of monks and volunteers, the Ratha is received with traditional welcomes, garlands, bhajans, folk-dance and so on. Public meetings, books sales and, at night, screening of a film in Tamil on Swamijis life and teachings are some of the important features of the programme.
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(Clockwise)

A close up of Swamiji's statue in the Ratha, a full view of the Ratha, inaugural public meeting and welcome in a village

The Ratha has been received with great enthusiasm and interest everywhere. Details about the Ratha Yatra are available at: http://www.srkv.org/ratham/ ---------Another Vivekananda Ratha Yatra (2013-2014) was launched on 25 April from Ranchi Morabadi Ashrama. It will cover six states in North India, namely Bihar, Chhattisgarh, Jharkhand, Madhya Pradesh, Uttar Pradesh and Uttarakhand. The following centres organized various programmes to commemorate the 150th birth anniversary of Swami Vivekananda. (Main programmes conducted by them are mentioned against their names.) Asansol: A youth convention on 24 March in which 70 students of 18 schools participated. Chandigarh: 24 value education programmes for 4715 students and 3 value education workshops for 400 teachers from January to March. Chennai Students Home: Seminars and various cultural competitions from August to November 2012 in which altogether 2763 students from 321 schools of Chennai participated. Cherrapunji: The concluding event of the tribal and folk cultural programmes of northeast region was held at Cherrapunji centre on 30 March in which 30 troupes representing different tribal groups performed ethnic music concerts, dances, dramas, etc. Many dignitaries and nearly 1400 people attended the programme. On 29 April, Swami Prabhananda, Vice President of Ramakrishna Math and Mission,
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gave a talk on Swamiji which was attended by about 700 persons, mostly students and teachers. Delhi: During 2012-13, the TB Clinic of the centre sensitized 8772 students as well as their teachers in 26 schools through the health awareness programme Stop Tuberculosis. Subsequently, 2893 of these students participated in 51 poster-making sessions on Stop TB, and selected students participated in a seminar on the same theme on 22 March 2013. A programme of Abhang Bhajans and Namavalis at the Ashrama on 14 April was attended by nearly 500 people. A classical Bharatnatyam dance programme titled Krishna Darshan at the International Centre for Cultural Relationships, New Delhi, on 21 April was attended by about 300 persons. Hatamuniguda (Orissa): On 27 April, Dr S C Jamir, Governor of Orissa, unveiled the newly installed twelve and a half - foot bronze statue of Swamiji in front of the Ashramas school building in the presence of many dignitaries, devotees and students. Dr Jamir and Swami Gautamananda among others addressed the public meeting held on this occasion. About 700 people attended the programme. New Ramakrishna Temple Consecrated The newly built temple, with a marble statue of Sri Ramakrishna, at the Vedanta Centre of Greater Washington, DC (USA), was consecrated on 20 April, the sacred Ramanavami Day. About 450 devotees attended the programme which included puja, homa, Vedic chanting, Bhajans, Ramnam Sankirtan and Indian classical music concerts. There was also an interfatih meet and a number of talks on the message of Swami Vivekananda and Vedanta. The temple consecration included a procession of monks and devotees and prasada for all. On this occasion a monastic conference was held at the centre on 19 April in which 29 monks, nuns

Arati in the new temple

The marble image of Sri Ramakrishna,

Inside the temple,

Processions of monks carrying portraits of the Holy Trio

Devotees entering the new temple

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and novices from various Vedanta Centres in America participated. The conference had two sessions, the morning session focused on monastic spiritual life (atmano moksartham), while the afternoon session dealt with various public aspects of the work of the Vedanta centers in the West (jagaddhitaya). o General News
v On 30 March, Swami Prabhanandaji inaugurated an LED screen at Vadodara Ashrama which had been installed to spread the message of Swamiji. On the same day, he also inaugurated Ma Sarada Annakshetra at the Ashrama which will serve free noon meals to 150 poor people daily. v Swami Prabhananda inaugurated the renovated Swami Vivekananda Childrens Library & Development Centre in the library building of Rajkot Ashrama on 9 April. v One of the oldest and longest thoroughfares in the Chennai cityMint Streetdoes not only boast Swami Prabhanandaji at Vadodara of accommodating the British East India Companys official coin-making facility that later became the government press, but also houses one of the oldest schools in the citySri Ramakrishna Math Vivekananda Centenary Girls Higher Secondary School. Swami Ramakrishnananda, Sri Ramakrishnas close disciple, established a primary school exclusively for girls at Mint, in north Madras, in a modest way. This was more than a century ago. Later, following requests from the north Chennai residents during 1948-50, land was acquired and in Website launching function the school was started during the birth centenary of Swami Vivekananda, in 1963, exclusively for girls. English medium was introduced in 1990. It was upgraded to higher secondary school in 2008. In March 2013, a dedicated website for the School: www. rmkvcs.edu.in was launched. It provides information on the schools history, scholarships awarded, and co-curricular activities. Swami Asutoshananda, the Manager of Chennai Math, launched the website. v The Mylapore Academy, a cultural and social organization, established 58 years ago, is well-known for its activities in Chennai. The Academy organized 150thBirth Anniversary of Swami Vivekananda at a public hall in Mylapore on 20thApril 2013. Sri Ramakrishna Math, Chennai, was presented a trophy in recognition of Maths dedicated work in the field of Community Service. v We are sorry to state the passing away of Sri Ravi an artist and a close devotee attached the Vedanta Kesari Editorial office and publication department of Sri Ramakrishna Math Mylapore, on 8.3.2013. He was associated with Math activity for more than three decades and contributed to the designing and layout of the magazine in various ways. o
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Book Review

For review in The Vedanta Kesari,

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

Sri Ramakrishna Stotramanjari

By Swami Harshananda Published by Ramakrishna Math, Bull Temple Road, Bangalore - 560 019, 2011, Paperback, pp.90.Rs.15. Swami Harshananda, the respected author of the present composition, is widely known for his monumental work The Concise Encyclopaedia of Hinduism. For the past nearly five decades, he has been contributing translations of many scriptures, both in English and Kannada, short, independent write ups on Hinduism, besides Sanskrit commentaries and compositions. His suprabhatam on Sri Ramakrishna has become part of the morning prayers done by the devotees of Sri Ramakrishna all over the world. Though the present book is titled Sri Ramakrishna Stotramanjari , the learned author has included some hymns on Sarada Devi and Swami Vivekananda as well. It is articulated by Sri Ramakrishna himself, there is no difference between Sri Ramakrishna and Holy Mother; they are one and the same. No wonder, the author has included hymns on both. Also included in the book are Sri Ramakrishna Mangalashasanam and Sri Sarada Suprabhatam, two compositions by another scholar, Swami Achalananda Saraswati. Thinking on the earthly divine play of one chosen form of God and his spiritual counsels is a great help to an aspirant in his meditation. The present book is an excellent aid in this direction. It includes, among its 17 entries, Sri Ramakrishna Nama-sankirtanam which outlines Sri Ramakrishnas life and teachings in capsule form. This is a fine way to recapitulate divine sport and message of Sri Ramakrishna, strengthening the bond of love between devotees and their deity.
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The hymns presented in the book are given in Devanagari script along with transliteration in English. Key to transliteration and pronunciation in the beginning helps those not acquainted with Devanagari to follow the book easily. The translation, though running parallel to the original, takes, in places, some literary detours. For example, in translating the second verse of Sri Sarada Stutisaptakam on page 59, the translation for naragurou is given as the teacher of gods instead of the teacher of the world or men as an epithet for Sri Ramakrishna. It is corroborated by the author himself in his original Kannada translation. It is a delight to read the book. The book is a valuable contribution to Sanskrit literature on Sri Ramakrishna and Sri Sarada Devi.
___________________ SWAMI KARUNAKARANANDA, MYSORE

Swami Vivekananda His Contribution to the Present Age

By Swami Satprakashananda Publis hed by A dva ita Ashrama, 5, Dehi Entally Road, Kolkata - 700 014. 2011, hardback, pp.278, Rs.85. Swami Satprakashananda (1888-1979) was initiated by Swami Brahmananda, a direct disciple of Sri Ramakrishna. He was the founderhead of the Vedanta Centre in St. Louis, USA. A profound scholar, soaked in the spirituality of Ramakrishna-Vivekananda Vedanta, he authored a number of books. His Methods of Knowledge remains a classic. The present volume is the first Indian edition of the 1978 publication of the St. Louis Vedanta Society. The book under review focuses on Vivekananda and the related aspects of his significance in
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the globalized world today. This is articulated in the introduction which discusses how the unification of the world preserving the interests of humanity at large, is the need today. As the author tersely puts it, How can there be one world in which all the wested interests of human beings are integrated? How can the nationals belonging to different countries regard themselves as world citizens? It is Vivekanandas life and message which provide the integrating nucleus. Unless a change in mind and consciousness comes about evident in the manifestation of love and harmony, every secular progress leaves traces of imbalances. As the author says: In this progressive age Swami Vivekananda pointed out more than once that the worlds basic need is not economic political or cultural development, but the goodness of man. It is man that makes war, it is man that makes peace, it is man that makes laws, laws do not make man. What the world needs most is the right type of human beings. And the secret of mans moral and spiritual development is faith in himself. The other essays in the book address this by studying the message of Vivekananda vis-vis Buddha and Shankara, followed by a study of the Ramakrishna-Vivekananda Movement, its universality as exemplified by Vivekananda. These are studied by a classified survey of Vivekanandas message. The concluding chapter is on the authors guru Swami Brahmananda as a spiritual teacher. (There are appendixes on themes such as Folk Festivals In India and a restoration of Vivekanandas handwritten manuscript of song of the Sannyasin.) The most interesting, as also the longest, essay is on Buddha, Shankara and Swamiji. Pointing out how Swamiji has an edge over Shankara, the author says: Though well-grounded in the Vedantic texts and western thought Swami Vivekananda did not formulate a new philosophical system. It is Shankaras Advaita Philosophy that he accepted and explained in modern terms and found its widest application in modern life. Thus Vivekanandas mission has a two-fold significance, national and universal, and the two aspects are closely allied. In short, the two-fold application of Vedanta in practical life(1) arousing mans faith in himself, and (2) serving man in the spirit of serving God. That is in place of solitary spiritual practice for the cultivation of self-knowledge as a means to
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liberation, commended by Shankara Vedanta, Vivekananda enjoins . . . a two-fold dutythe cultivation of Self-knowledge by solitary spiritual practice and also rendering service to humanity as a part of the discipline for self-realization. It is this principle of samarasya that shaped Swamijis universality which is generically capable of balancing apparent paradoxes. As Swami Satprakashananda puts it, in Vivekanandas scheme of life there is no inherent conflict between faith and reason, between science and religion, between poetry and philosophy, between action and meditation, between social and monastic ideals. It is this universality which we are celebrating during Swamijis 150th birthday. And it is most appropriate that Swami Satprakashanandas invaluable study is being released by Advaita Ashrama during this most memorable year. Combining philosophical depth and practical spiritualityit is indispensable reading.
_______________________ M. SIVARAMKRISHNA, HYDERABAD

Vivekananda Reader
Compiled by Dr M Sivaramkrishna Edited by Swami Narasimhananda Published by Advaita Ashrama, 5, Dehi Entally Road, Kolkata - 700014, 2012, Paperback, pp.360, Rs.60. The commemoration of the 150th birthday of Swami Vivekananda has brought a rich fare of attractive gifts from Ramakrishna Math. Vivekananda Reader stands out as a fine compendium of Swamijis teachings. The compiler has brought together the significant teachings of Vivekananda. As a spiritual leader Swamiji was not conditioned by ideology and was far ahead of elitist modern secularists and rationalists. He wanted people to possess a Vedantic intellect with Islamic physique. The plight of the downtrodden saddened him in the extreme; serving them as manifestations of Almighty was his passion. Education is the manifestation of perfection already in man, said Swamiji, regretting how the
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prevailing system produced only clerks, telegraph operators and the like. Science and technology were essential for progress. Empowerment of women may appear a modern concept, but Vivekananda was the pioneer in ensuring their education, independence and dignity. Swamijis spirit of patriotism inspired the freedom movement. His ideal of patriotism had three components; patriots should have intense feeling for the millions suffering from hunger, ignorance and undertake selfless service; next, to find ways to remove their miseries, and a steadfastness to stand up to any obstacles. Knowledge should not have a price tag and the teacher who shares such knowledge should possess the personality to carry weight to what he teaches. Swamijis Master was not educated in the conventional sense but had that personality. Incidentally, that was a unique instance of a Master, himself uneducated, captivating intellectual giants. Vivekananda states the teacher never criticized anyone, never saw evil in others and gave a new definition of religion and practice. Having been convinced by the great Master about the relevance of idol-worship, Vivekananda blends humour in these words. It has become a trite saying that idolatry is wrong . . . I once thought so, and to pay the penalty of that I had to learn my lesson at the feet of a man who realized everything through idols . . . Examining the characters of Indias epics and scriptures, particularly of Sita, the ideal womanhood, Swamiji points out how the Indian ideal is vastly different from the West. The former demonstrates the power of suffering, the latter focuses on the power of doing. The West examines how much a man can have; in India it is how little a man can have. Puranic stories reveal positive and negative forces for the benefit of mankind. Total faith in the words of a parent and love ensure divine help while undue attachment is harmful even to a sage. These are illustrated through stories, Boy Gopala and Jadabharata. It will be refreshing to read Swamijis elucidation of the inevitability of good and evil. All ethical systems failed to teach us the means by which man could refrain from doing evil We should look upon man in the most charitable light. It is not so easy to be good . . . The chapters Hints on Practical Spirituality and Steps of
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Hindu Philosophic Thought are among the most inspiring topics to learn. Swamiji was fond of the story of Nachiketa, in the Katha Upanisad for his determination and this has been briefly covered in the book. Moral virtues reveal the character of a person. How does one help a person in misery? With spiritual knowledge, because, Spiritual knowledge is the only thing that can destroy our miseries for ever; any other knowledge satisfies wants only for a time. Next to spiritual comes intellectual help . . . Rendering physical help to a person comes last as it can render only temporary relief. In brief, the book directs readers attention to the sagacity pouring like roaring cataracts from Vivekananda. Its contents awaken the conscience of the stolid to a spirit of service. As indicated in the back cover, modern youth struggling either in a social ferment or in a fraught domestic relationship should reach out to Swamijis wisdom to realize the value of life and avoid the danger of turning mavericks. Reading through the 9-volume Complete Works may be a tall order. An abridged version edited with care to reflect Swamijis thoughts in his own words will therefore be welcomed. Vivekananda Reader is a remarkably low priced well researched work; many readers would be inspired to study the 9-volume treasure.
________________________________ P.S. SUNDARAM, MUMBAI

The Truth is One

By Sadhu Vaswani Published by Full Circle, Gita Publishing House, 10, Sadhu Vaswani Path, Pune411 001. 2011, paperback, Pp.261, Rs.300. This is an anthology of the writings of Sadhu Vaswani (1879-1966). Sadhu Vaswani, hailed as a philosopher and an ardent educationist, was born as Thanwardass Lilaram Vaswani in Hyderabad-Sindh (now in Pakistan). This book indeed throws light upon the greater, all encompassing nature of Divinitythe light that breaks all dogmas and dilemmas to bathe every soul in the primal effulgent consciousness.
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The journey starts with providing a plinth work about the nature of religion and spirituality. It speaks about the true essence that entwines the major faiths of the world, ending the discussion in uniting the seeming disparities rather than widening them. The discussion then proceeds to preach the unity of life and the omnipresence of the one supreme, describing the rush to materialistic gain so rampant in the West as unholy. It reiterates the Vedantic spirit of overall well being and camaraderie. It upholds the cause and contribution of enlightened leaders, ultimately reaching its crescendo in realizing oneness of the world and its inhabitants. The journey further continues to prove the futility of the prevalent education model. Students are being bred and brought up to participate in the rat race to win their daily bread. This inevitably promotes ego-worship. But education for life is so very different from an education that prepares one to earn merely his livelihood in this world. An urge has been made to pamper with such natural instincts in a child which nature infuses in men for communal welfare. Examples have been cited of the Mira schools which instills in its students, at the very foundation, an urge to listen to the soul and work towards its fulfillment. This education

would thus prepare the young minds to grow up with a positive spirit and outlook, and individually adhere to a rich cultural tradition that India is. The present culture that merely apes the West puts up only a false bravado. In the course of accepting and declining, one should work out ones way with sincerity, while adhering to righteousness all the while. Teachings of the Bhagavad Gita find particular prominence in this regard. Now that the social aspect has been redressed, focus in the book shifts onto the self; to understand the purpose of life, to rise beyond the fear of temporary corporeal existence and inspire the infinite within. It throws light upon the importance of sharing and how it works hand in hand with karma, to control the mind, rising above mundane afflictions and becoming a balanced being. The book is printed in bold, catchy letters and makes an easy read, though at times the reader keeps wanting more of a topic. Nevertheless, it really does provide fruitful assistance in dissolving the baseless doctrines of concocted partitions to reveal the Truth, which indeed is one and universal.
________________ PROBAL RAY CHOUDHURY, COIMBATORE

Corrections: In May 2013 issue, page 203: the name of the reviewer is N.Gokulmuthu, Bangalore, and not R. Gopalakrishnan, Chennai. On page 192, please read 1893 as 1863.

Books Received Daily Meditation on the Divine Spiritual Life

Spiritual Teachings of Swami Dayananda Giri.
based on

On Education The Mother

Published by Sri Aurobindo Ashram, Pondicherry. Paperback pp.517, Rs.260.

Compiled by Dr.B.N. Mathur. Published by GC Garg, 99, Preet Nagar, Ambala City134 003. Hard back. 2012, pp.426, free.

If a man preaches religion who has not first purified his own heart, he merely feeds his own ego. Swami Premananda

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Jai Hanuman
Swami Raghaveshananda

Hanuman is a popular God worshipped throughout the country. This book covers the well known qualities of Hanuman, namely His valour and humility, strength and knowledge, his service and devotion to Sri Rama and continuous chanting of Rama-nama. A special feature of this book is the extensive coverage of Sundarakandam, an important portion of Ramayana which is reverentially read by devotees. Especially meant for children and younger readers, the book is graphically illustrated with many pictures and drawings on Hanuman.
Pages viii + 128 Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004

Price: Rs. 150/- + Postage: Rs.25/-for single copy. Request for VPP will not be entertained

A Pilgrimage to Western Ghats Temples in Karnataka

New Release
Swami Atmashraddhananda

IN KARNATAKA

The Western Ghats, a mountain range in the western India, are famous for their rich green cover, spectacular valleys and rushing rivers. They enshrine several reputed and ancient temples where millions of devotees offer their worship every year. Based on a travelogue, this book focuses on some of these temples in Karnataka, describing their spiritual, cultural and architectural features and introduces the readers to Indias living spiritual tradition in these parts. Richly illustrated with many pictures.
Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004

Pages vi + 130

Price: Rs. 35/- + Postage: Rs.23/-for single copy. Request for VPP will not be entertained

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Welcome to a Spiritual Feast!

Reminiscences of Three Direct Disciples of Sri Ramakrishna

Swami Brahmananda As We Saw Him

Hardbound, Pages xii + 588 Price: Rs. 200/- + Postage: Rs.35/- per copy

Swami Adbhutananda As We Saw Him

Hardbound, Pages xvi + 464 Price: Rs. 175/- + Postage: Rs.25/- per copy

Swami Ramakrishnananda As We Saw Him

Hardbound, Pages ix + 525 Price: Rs. 180/- + Postage: Rs.30/- per copy
request for vpp will not be entertained

Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004 Email: mail@chennaimath.org

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` New Release

The Secret of Happiness

Swami Brahmeshananda

A compilation of articles by the author, a senior monk of the Ramakrishna Order, on the problem of the universal suffering and the struggle for happiness in which humanity is engaged from times immemorial. The book is based on the fact that the solution of a problem does not mean release from it, for out of that solution new problems arise. Hence, Spiritual solution can be the only lasting solution to the problem of suffering. This book points to the various ways in which eternal bliss can be achieved.
Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004

Pages x + 230

Price: Rs. 40/- + Postage: Rs.25/-for single copy. Request for VPP will not be entertained

New Release

Yoga in Day-to-Day Life

Swami Brahmeshananda How many really know that Yoga is much more than mere bodily postures and breathcontrol? According to Patanjali, Yoga has eight limbs aimed at total extinction of all suffering. The book has chapters on the common theme of yoga as well as on basis of Yogafive Yamas, universal moral values, and Niyama, the specific disciplines a true Yoga seeker must practice. There are sections on Asana and Pranayama. Pratyahara, Dharana, Japa and meditation. The book introduces the reader to the various limbs of Yoga in order to live a healthy and fulfilling life.
Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004

Pages xiv + 250

Price: Rs. 50/- + Postage: Rs.25/-for single copy. Request for VPP will not be entertained

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SRI RAMAKRISHNA ADVAITA ASHRAMA

(HQS: Ramakrishna Math & Mission, Belur Math) P.O. Kalady, Ernakulam-683574, Kerala Phone: 0484-2462345, Mob: 9447051231 E-mail: srkaadv@dataone.in The Ashrama has been running a free hostel for the poor & underprivileged children from classes V to X since 1936. They are provided with food, uniforms, accommodation and education up to Xth Std. absolutely free of charge. They are enrolled in the school managed by the Ashrama within its campus. There is an urgent need for repair and renovation of the old hostel buildings and also creating a Hostel Corpus Fund of Rs. 2 Crores for maintaining the hostel with 100 boys. We appeal to the generous public, friends and well wishers to donate liberally for this most essential educational project. You are also welcome to donate towards various other regular activities: a) Daily Puja & Seva; b) General Maintenance of the Ashrama; c) Charitable Dispensary; d) Widows Welfare. Donations towards the activities of the Ashrama are exempt from Income Tax under 80G. Cheques or Bank Drafts may be drawn in favour of Sri Ramakrishna Advaita Ashrama, Kalady and sent to the above address. Donations also can be sent directly through RTGS/NEFT to our A/c No. 338602010009164 at Union Bank of India, Kalady (IFSC Code: UBIN0533866). Swami Amaleshananda Adhyaksha

Joy of Spirituality
Joy is what everyone is searching for. Irrespective of what one is and does, it is joy that one is seeking. Some succeed in getting joy, some remain unhappy. Real joy, says Sri Ramakrishna, is the joy of the spirituality. Sri Ramakrishna himself was Joy Personified. This book, comprising articles published in the December 2011 issue of the Vedanta Kesari, dwells on various aspects of his life and message and how one can become joyful by living the spiritual ideal he embodied.
Pages vi + 329 Price: Rs. 80/- + Postage: Rs.22/-for single copy. Request for VPP will not be entertained Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004

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Swami Vivekananda: A Forgotten Chapter of His Life by Benishanker Sharma, foreword by S. Radhakrishnan (The then President of India), reprinted after 50 years. Hardbound, Rs.495/The book gives us a true picture of Swamiji and Maharaja Ajit Singh of Khetri, the principal sponsor of his trip to America for attending the Parliament of Religions. The book reveal many unknown facts of Swamiji and his numerous correspondences with various people. It is an emotionally moving book on hardships and pain he had to incur to reach his goal. A must read for all. Swami Vivekananda: The Known Philosopher, the Unknown Poet by Radhika Nagrath (A journalist of International repute & senior Manager at Patanjali Yog Peeth, Haridwar) 2nd Revised Edition with present day implications and a chapter on The God Particle and its relation with Swamiji. The book contains an exhaustive collection of Swamijis poetry in English collected from various sources. Hardbound, Rs.350/Rediscovering Swami Vivekananda in the 21st Century Discourse by Jashobanta Roy & Debashish Roy (both professors at Radha Madhav College, Silchar). A collection of 16 Articles in English and 11 in Bengali. Hardbound, Rs.695/-

From 16.11.2013 to 18.11.2013 Organized by Ramakrishna Mission Sevashrama, Vrindaban In commemoration of 150th Birth Anniversary of Swami Vivekananda a three-day Intra-faith Conference has been organized in which His Holiness Shankaracharya of Govardhan Math, Puri and other representatives from traditional Hindu sects and modern religious groups will discuss a variety of topics related to Hinduism in the modern context. Due to the limited number of seats we request only deeply interested persons to participate. Registration Fees: Rs.1,000/- per delegate. For Registration and other details please contact by email: rkmsvrnd@gmail.com / info@rkmsvrind.org or mobile phone: 92592 71811. Last date for Registration: 31st August, 2013 Ramakrishna Mission Sevashrama Swami Vivekananda Marg, Vrindaban, Dist. Mathura, Uttar Pradesh 281121 Yours in Sri Ramakrishna, Swami Suprakashananda Secretary

Intra-Faith Conference on Hinduism

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NAVAJEEVAN BLIND RELIEF CENTRE

(FREE HOME FOR THE BLIND, ORPHAN AND AGED) TIRUCHANOOR, TIRUPATI - 517503. Ph : 0877-2239992, 9908537528 [Mob.] E-mail: sreenavajeevan@gmail.com Website: www.navajeevan.org

An Appeal 34 Years of Service to Humanity 1979 - 2012

1. Navajeevan School & Hostel for Blind Children Tirupati, Parlekhimundi, Golamunda 2. Navajeevan Free Eye Hospital Tirupati 3. Navajeevan Free Home for Aged Tirupati, Rishikesh, Parlekhimundi and Chennai 4. Navajeevan Harijan Sewa Ashram 5. Navajeevan Sharanagati Vridhashram 6. Navajeevan Rural Medical Centres 7. Navajeevan Eye Care Centres Kothapeta Tirupati - - Berhampur [Orissa] Serango [Orissa]

8. Navajeevan Orphanage Homes Tirupati, Parlehkimundi, Saluru, Golamunda, Berhampur, Pandukal, Vizag

A Humble Request for Donation

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

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.

We can attain salvation through social work Swami Vivekananda K. Sridhar Acharya Founder/ President

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Vol.100-6 The Vedanta Kesari (English Monthly) June 2013. Regd. with the Registrar of Newspapers for India under No.1084 / 57. POSTAL REGISTRATION NUMBER:TN / CH (C) /190 / 12-14. LICENCED TO POST WITHOUT PREPAYMENT TN/PMG(CCR)/WPP-259 / 2012-14 Date of Publication: 24th of every month

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

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