V edanta

`15 1

T h e Ve d a n t a K e s a r i October 2017

The

Kesari
Ramakrishna Mission
Ashrama, Tirupati

O ctober A Cultural and Spiritual Monthly

of the Ramakrishna Order
2017 since 1914
 2

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Ramakrishna Mission Ashrama, Tirupati

Cover Local devotees started the ashrama as Shri Ramakrishna Seva Samithi in 1995. In February
Story 1998 the ashrama temple was consecrated by Revered Swami Ranganathanandaji Maharaj,
the then Vice-President of the Ramakrishna Order. The ashrama became a branch centre of
the Ramakrishna Mission on 6.8.2015. Among other activities, the centre conducts a charitable
homeopathic dispensary, a Library and reading room, a Balavikasa Kendra for high school students and
a Swami Vivekananda Study Circle for youths.
 For PDF download link, refer to page no. 06 in this issue

104
th
3

T he V edanta K esari
Year of Publication

A Cultural and Spiritual Monthly of The Ramakrishna Order

Vol. 104, No. 10. ISSN 0042-2983

OCTOBER 2017
CONTENTS

Reminiscences of Sargachhi
Swami Suhitananda 10 Understanding India:
Niveditas Example
30 Swami Smaranananda

Universal Liberation,
Salvation, and Restoration in
Indian and Western Thought
Gopal Stavig 16 35
Renounce and Enjoy
Madan Mohan Mathur

Gandhi As I Saw Him

Swami Chidbhavananda 21 Sister Gargi and Her New Discoveries
37 Prof. S. Radhakrishnan

7 Hastamalakiyam
8 Editorial
14 Heritage ~ Heroes
Total Immunity
28 Pariprasna
Swami Satyapriyananda 24 40 New Find
41 The Order on the March
45 Book Reviews
Editor:
Swami Mahamedhananda
Printed and Published by Swami Vimurtananda on behalf of Sri Ramakrishna Math Trust and printed at
Sri Ramakrishna Printing Press, No.31, Ramakrishna Math Road, Mylapore, Chennai - 4. Ph: 044 - 24621110
 4 October 2017

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To be continued . . .
 7

Hastamalakiyam
Atman is not affected by the characteristics of the intellects, on which It is reflected. This is
being explained in this sloka.

Meaning: The sun though being only one, reflects in water moving and still. But it does not
move. Even so, the Atman though being only One, reflects in many and different intellects. But it
does not change. I am that Atman of the nature of eternal knowledge.
Sankara Bhashyam: The one sun that reflects in many moving and still waters, appears to be
many. But the sun itself is not affected by water because it does not inherit the characteristics of
water. Because of the ignorance of the seer, the bright sun that is in the sky is seen in the waters.
Even so, the Atman, though reflected in different types of intellects, is not affected by their
characteristics because It does not inherit the characteristics of the intellects. It shines by Itself. I am
PA G E S P O N S O R : A D E V O T E E , C H E N N A I

that Atman, of the nature of eternal knowledge.

Swami Vivekananda explains: The Perfect never becomes imperfect. It is in the darkness, but is
not affected by the darkness. God's mercy goes to all, but is not affected by their wickedness. The
sun is not affected by any disease of our eyes which may make us see it distorted. (CW 7.3-4)
Two birds of beautiful plumage, inseparable companions, sat upon the same tree, one on the
top and one below. The beautiful bird below was eating the fruits of the tree, sweet and bitter, one
moment a sweet one and another a bitter. The moment he ate a bitter fruit, he was sorry, but after
a while he ate another and when it too was bitter, he looked up and saw the other bird who ate
neither the sweet nor the bitter, but was calm and majestic, immersed in his own glory. And then
the poor lower bird forgot and went on eating the sweet and bitter fruits again, until at last he ate
one that was extremely bitter; and then he stopped again and once more looked up at the glorious
bird above. Then he came nearer and nearer to the other bird; and when he had come near enough,
rays of light shone upon him and enveloped him, and he saw he was transformed into the higher
bird. He became calm, majestic, free, and found that there had been but one bird all the time on the
tree. The lower bird was but the reflection of the one above. So we are in reality one with the Lord,
but the reflection makes us seem many, as when the one sun reflects in a million dew-drops and
seems a million tiny suns. The reflection must vanish if we are to identify ourselves with our real
nature which is divine. (CW. 1.339-340)

Translated and explained by Swami Suprajnananda.

Hastamalakiyam is the gist of Advaita philosophy given in 12 verses by Sri Shankaracharyas disciple Hastamalakacharya.

373 T h e Ve d a n t a K e s a r i October 2017

 8
Editorial
Bless Your Mistakes
Never mind failures; they are quite
natural, they are the beauty of life, these
failures. What would life be without them?
Where would be the poetry of life? So never
mind these failures, these little backslidings;..
do you believe you could be what you are
today, had you not made those mistakes
before? Bless your mistakes, then. They have
been angels unawares. Blessed be torture!
Blessed be happiness.
These startling words of Swami Viveka-
nanda are verily the stuff of a comprehensive
philosophy of life. A lop-sided vision of life
is able to accommodate in its scheme only
success; failure is but a stigma that mars the
landscape of life. Against this widely-held
uncritical philosophy of life, the attitude that
dares to see beauty in failures and read
poetry into them is as revolutionary as it is
supremely revealing of the hidden rhythm
of life. Interestingly, the present-day social
philosophies are waking up to this holistic
vision of life. Educational philosophy, in
particular, is gearing to redesign itself to
accommodate failure as angels unawares
rather than a spectre of despair in the
educational journey of a student. An instance
of such applied wisdom is Inquiry Classroom.
Inquiry Classroom is a method of
teaching and learning in which the process of
learning is valued as much, if not more, than
the end product. In this method, students
practice asking critical questions, and thus
develop skills necessary to approach and
handle assignments and problems. These are
valuable skills that later enable them to face the
challenges of life.
374 T h e Ve d a n t a K e s a r i
One of the important lessons that
students learn in such an inquiry-based
classroom is to accept mistakes as a normal
part of the learning process. They understand
that trying again and again and yet failing is
not something shameful, or wrong. They learn
to deal with disappointment. They learn not
to fear failure. They learn to recognise it as
an important step towards progress. So, they
dont walk away from a failure. With their
teachers help they learn to think and reason
carefully, identify mistakes, take corrective
measures and plod on till they achieve
success.
This ability to face and embrace failure
as a learning experience is the crucial missing
link in our system of education and in the
psychology of our society which unfortunately
continues to lay excessive stress on success as
the only marker of progress and value.
One cannot really go through life without
experiencing some kind of failurefailure in
studies, in personal goals, in relationships, in
business endeavours and so on. The inability
to accept these failures leads people to give up
their dreams, goals, and commitments. Some
even develop psycho-physical troubles and in
extreme cases also end their lives.
According to the World Health
Organization close to eight lakh people commit
suicide every year. That is one person every
40 seconds. And many more attempt suicide.
And in India, according to the latest available
records, 366 Indians committed suicide every
day.
Failures are said to be the stepping
stones of success. But, truly for this to happen,
October 2017
 9

we should first of all analyse threadbare and
discover the root causes of failures in our
undertakings, and secondly take steps to not
repeat them. It calls for a reframing of our
attitude towards failure. An excellent example
of a positive attitude towards failure is seen in
the life of Thomas Alva Edison. When in his
quest to invent a long-lasting electric bulb he
had failed 5000 times, someone asked him if he
would give up after so many failures. Edison
is said to have replied, Ive not failed. I know
5000 ways in which an electric bulb cannot be
made.
Developing such a positive attitude
towards failure is very important in ones
spiritual journey. It is a tough journey which
demands grit, perseverance and patience.
Spiritual practitioners who are over-sensitive
make a huge issue of their small moral lapses
and sometimes even leave the path with a false
PA G E S P O N S O R : A D E V O T E E , H Y D E R A B A D
is through that we pass. If there is any road to
Heaven, it is through Hell. When the soul
has wrestled with circumstance and has met
death, a thousand times death on the way, but
nothing daunted has struggled forward again
and again and yet again then the soul comes
out as a giant.
The nectarine message of Vedanta is Be
Fearless. There is no mistake, failure or sin,
however big, that can hold us back forever.
We are bound to succeed. With the authority
of an Upanishadic rishi, Swami Vivekananda
declares, Every being that is in the universe
has the potentiality of transcending the senses;
even the little worm will one day transcend the
senses and reach God. No life will be a failure;
there is no such thing as failure in the universe.
A hundred times man will hurt himself, a
thousand times he will tumble, but in the end
he will realise that he is God. We know there

sense of unworthiness. And if they continue
on the journey, they do so with no strong
hope of achieving their spiritual goals. But the
crestfallen seekers can surely take heart as they
listen to Swamijis words of hope: Do not look
back upon little mistakes and things. In this
battlefield of ours, the dust of mistakes must
be raised.
But when mistakes are repeated they
soon become negative habits and torture
a sincere spiritual practitioner who then
exhausts himself trying to come out of its
clutches. Swamiji again gives us hope: Mind
you, the great benefit in this life is struggle. It
is no progress in a straight line. Every soul
moves, as it were, in a circle, and will have
to complete it, and no soul can go so low but
there will come a time when it will have to
go upwards. No one will be lost. We are all
projected from one common centre, which is
God. The highest as well as the lowest life God
ever projected, will come back to the Father of
all lives.
Despite all our evil thoughts and deeds
we remain divine. So let us struggle to live up
to this call of Swamiji: Come up, my brothers!
You are the infinite ocean of purity! Be God!
Manifest as God!

Struggle, struggle, struggle! That person is lifeless who does not struggle. The next
stage after a joyous acceptance of this struggle is peace.
Struggle to attain the Lord, and make this human birth blessed!
Swami Brahmananda

375 T h e Ve d a n t a K e s a r i October 2017

 10
Reminiscences

Reminiscences of Sargachhi
SWAMI SUHITANANDA

(Continued from the previous issue. . .)

Swami Premeshananda (18841967) was a disciple of Holy Mother Sri Sarada Devi. For over two
decades, he lived at Ramakrishna Mission Ashrama, Sargachhi, first as its monastic-in-charge and later
as a retired sannyasi. He inspired countless people to lead a life of spirituality and service. Influenced
by him many young men and women entered into monastic life. His conversations and teachings were
noted by his attendant novitiate who is now Swami Suhitananda, Vice-President, Ramakrishna Math
and Ramakrishna Mission. Published in Bengali as Sargachhir Smriti, these reminiscences have been
translated into English by Sri Shoutir Kishore Chatterjee.

21
18.6.60 (Continued)
Question: If a person is a good monk,
would he not also behave properly? The
scriptures say that those with a divine nature
have Gentleness,
modesty, absence of fickleness, etc.
(Gita 16.2).
Maharaj: Look here, what is
the use of forcing someone to don
the garb of a sannyasi? There are two
entities inside. The subconscious mind
looks for enjoyment. It will visit the homes
of householders, take the devotees son on
the lap, caress him, and thus enjoy family
life. How amazing is the touch of money!
Forty thousand rupees have been spent by
this hand, declares someone in great rapture.
This world is full of such things; if you want
liberation, come, get out of these. The only
way to get liberation is to go beyond this body-
mind-intellect complex. While meditating
on Sri Ramakrishna, if some day you realise
that you are separate from this body-mind-
intellect-complex, then you wont have to
suffer much for the rest of your life.
24.6.60
Question: Did Thakurs face remain
smiling even in the nirvikalpa state?
Maharaj: Oh! Try to understand this.
Can there be awareness of body, mind,
and intellect in that state? Perhaps
the facial expression he had before
entering samadhi continued to
manifest in that state. Sri Ramakrishna
said that he suffered so much because
he had seen Sita in a vision. I read in
some book that Sita had a smiling face; it
was a wonderful smile. Such a smile can be
seen on the face of sattvik people; it is as if joy
flows from their eyes. There are many who
have a dry smile, just for show. Again, many
have an affected smile, just to please their boss.
25.6.60
A young monk came from another
ashrama. He had been facing many
inconveniences there. After listening to him,
Maharaj said: There will always be some
such problems. You will never find the world
according to your liking. All my life I have

376 T h e Ve d a n t a K e s a r i October 2017

 11
been trying to see if I could train anyone.
Stay focused on the real objective What is
sannyasa? What are its practices? What are the
means? How to go about it?
There is nothing worth seeing in this
world. I realize that everything is false. But
what is to be done? There is no escape from
this. It makes no difference whether it is a king
or a pauper who dies. The first requirement
is to exercise the intellect. With the intellect
you can reach up to (withdrawal)
and (concentration); but if you want
to meditate, then you need nerves of steel
and muscles of iron. If you can sit still for a
long time, gather the entire mind, and keep
it free from thoughts, not
thinking of anything (Gita 6:25), then only can
you have meditation. Havent you seen that
by continuously working out mathematical
problems, some people get a headache? If
PA G E S P O N S O R : S R I A N A N D M . , C H E N N A I
you can somehow settle the mind in a state of
meditation, the world will no longer be able
to make you dance to its tune you will be
the king.
All these unregulated activities that you
see are the manifestations of the rajas of tamas
(energy of ignorance). When the rajas of sattva
(energy of wisdom) is predominant, people
build a small hermitage and keep it nicely
and beautifully arranged. Extroverted people
are enchanted by noisy drums and trumpets.
People of good culture prefer melodious
music, and sannyasins enjoy the silence.
Laypeople dont know what is meant
by dharma. The etymology of dharma is
dhr + mon, which means that which holds (an
inherent quality). The dharma or natural
quality of water is coldness; that of fire is
heat. Likewise, human beings have certain
natural qualities which make them worthy
of the name.
A group of ten traitsincluding learning,
377 T h e Ve d a n t a K e s a r i
truthfulness, and absence of angerare the
natural qualities of a human being. Extroverts
want to see in religion something that strikes
their minds. The mind and intellect respond
only if they see sannyasis with long matted
hair, a beard, wooden sandals, etc. On the
other hand, ordinary clothing like ours doesnt
generate any reaction in their brains. They seek
something unique. We have seen the direct
disciples of Sri Ramakrishna. Outwardly they
were most ordinary.
27.6.60
The eighteenth chapter of the Bhagavad
Gita was being read in the afternoon. Maharaj
was seated there. Hearing a sloka, he said
This (Self) is never born, nor does it die.
It is not that, not having been, It again comes
into being. This is unborn, eternal, changeless,
and primeval. It is not killed when the body is
killed. (Gita 2:20)
Swami Brahmananda used to catch fish
in the pond at the Math. The sannyasis and
brahmacharis used to discuss it secretly. Had
they read the scriptures, they wouldnt have
done so.
I once explained to someone in great
detail about work. I told him, First decide on
the plan and estimate the cost of the work.
What you really intend to do, how much
money you can spend, how much money will
be required first finalise these things, and
then start the work. Unless you have love
for an ideal, you dont develop any aesthetic
sense. That person couldnt tolerate even a
little bit of disordersandals could not be left
in front of the staircase leading to the shrine,
and the mug had to be always kept upside
October 2017
 12
down. I started leaving my shoes at a little
distance. Seeing that, others followed me.
28.6.60
Question: If I see a lady in the clutches of
death or in great danger, and if there is nobody
else in the vicinity, will it then be my duty to
help her?
Maharaj: Yes, you should help her.
After helping her, show her the way to the
next village and ask her to go there. That is,
you should not develop any familiarity with
her. In short, act with an understanding of
the workings of your mind. If you find that it
might hamper your monastic ideals, then do
not help.
The work that you do at the school has to
be done with a spirit of service. Tell yourself:
Sri Ramakrishna himself has come in the guise
of these boys to take service from me. If you
cannot conduct yourself in the school with
this spirit, then what is the difference between
you and an ordinary teacher? The school has
to be seen as a temple. But if you despair
because you cannot do this right away, then
understand that your mind does not want to
see it as a temple. We are on the threshold of
death, but still, we have not lost hope.
If a sannyasi does not have tender
feelings, if he does not weep at the sight of
peoples misery, if he cannot forgo his self-
interest for the sake of others, he then is much
worse than a householder. Instead of thinking
of God, if he seeks only his own comfort
and convenience, and doesnt sacrifice in the
interest of others, then what kind of a sannyasi
is he? A householder sacrifices at least for the
sake of his wife, children, and parents. But a
sannyasi doesnt have a family. Whatever he
can do is only through work, and if this work
is not performed as service to God, then he will
become utterly selfish. Should a sannyasi work
378 T h e Ve d a n t a K e s a r i
solely for the sake of his own body and mind,
to earn respect and to get comfort?
Involvement with anything will bring
misery. This world is changing constantly.
It all the time assumes so many forms and
has so much sorrow and joy, fighting and
bloodshed. But we have to forbear all these
things. We have to pass through this world
light-heartedly. If we lose our temper even a
bit, we will be drowned in maya. The Gita,
therefore, advises Bear them
patiently, O descendant of Bharata (Gita 2:14).
Suppose your guru is taking you through
a group of boys. He has instructed you
beforehand, Many will say many things about
you; but dont lose your temper. When you
start your journey, someone throws a brickbat
at you, another spits on you, and yet another
slings mud at you. You have to go forward
with a smile. If you lose your temper and hit
back at them, then you stay put with them. If
instead you pass through them merrily, you
are liberated.
There is a Vedantic story. A merchant
went away from home on business. Many days
passed and there was no news of him. Only his
wife and son were at home. They became very
poor. Somehow they could manage to get one
meal a day. Many days later, there was news
that the merchant was coming back, that he
had become very rich, and that he had with
him a large retinue of servants.
His wife asked her son to go forward
and welcome his father. It was winter. After
covering some distance, the boy reached an inn
at night and begged for shelter in one corner of
the inn. After a long time, the innkeeper felt a
little compassion for the boy and said: Go and
lie down there. The boy had only a tattered
piece of cloth on his body. It was a very cold
night; he lay huddled like a dog. Some time
later the merchant (the boys father) also came
October 2017
 13
to that inn and asked for accommodation. The
innkeeper promptly opened the room for him
and drove away the boy. What could the boy
do? Poor fellow! In that terribly cold night, he
tried to save himself from the bitter cold by
lying curled up under a banyan tree.
The next morning people found that
a boy lay dead under the tree. A crowd
gathered. The boys face was covered.
Everybody was afraid to touch the dead body.
Then one fellow came forward, removed the
cover, and exclaimed, My God! This is the
merchants son! Sure, he was seen loitering
around here last night. But those people failed
to recognise that the visiting rich man was the
same merchant.
Seeing the crowd, the merchant also
stopped there. Hearing that it was his son,
PA G E S P O N S O R : S R I G O V I N D A G . A . , B E N G A LU R U
he came forward. As soon as he saw the face
of the boy, he exclaimed, It is my son! and
instantly fell down dead.
See, as long as he didnt know that it was
his son, he didnt grieve at all. But the moment
he recognized himself as the dead boys father,
he fell dead.
After I became a sannyasi, I thought it
was necessary to read the scriptures. There
was an exposition of the Brahma Sutras. I
attended the class for a few days. I came across
only wrangling on the exegesis of Sankara;
there was no inclination to understand the
meaning. I want you to read the scriptures,
comprehend the meaning, and then lead your
life accordingly. However, I dont ask you to
become a scholar. Your eyesight is not good.
So what? Read a little at a time, and for the
greater part of the time remain seated with
closed eyes.
The general public sees that sannyasis
eat, sleep, live, and sometimes meet women,
379 T h e Ve d a n t a K e s a r i
just as they themselves do. Therefore, they
wonder, What difference is there between
the sannyasis and us? And they are right.
Could they have dared to say such things if
they had seen scriptural reading, worship, and
meditation being conducted in the ashrama?
A guru was going on a pilgrimage to
Kashi with seven disciples. Before starting, he
told them that accompanying him was their
own wish; that is, he gave them freedom of
choice. The party walked, contemplating God.
After they covered a little distance, a passer-
by reviled the disciples. One of the disciples
became peeved and busied himself in giving a
fitting reply. A little later, another disciple saw
a young woman weeping by the roadside. He
became busy solving her problem.
After travelling for a long time, another
disciple felt hungry and saw that a rich man
had arranged a feast for sannyasis. That
disciple had a strong physique. He thought
that he would have his meal and then walk
fast to catch up with the group. Yet another
disciple was a competent musician. Seeing
that a musical soiree was being held, he sat
down to enjoy it. On the way, there was a
royal flower garden. One of the disciples
was a lover of flowers. He became charmed
by the fragrance of the flowers and stopped
there.
The guru continued on his way with
determination. Two disciples were still
following him. It was a summer day. A cool
breeze was blowing in the shade of a tree.
One of the disciples felt tired. He lay down
under the tree and fell asleep. Nearing Kashi,
the guru looked back. Only one disciple
was now accompanying him on the road to
Kashi.
(To be continued. . .)
October 2017
 14
14

Heritage Heroes
BR. LOKAHITACHAITANYA

Kali Puja
Who is there that can understand what Mother Kali is? OCTOBER 2017
Even the six darsanas are powerless to reveal Her.... SOME SPECIAL DAYS
Sri Ramakrishna would often go into raptures singing 2 Gandhi Jayanti
this song of Mother Kali. Indeed, it is very difficult to 18 Kati Bihu
understand what Mother Kali is, but the nectarine words of 18 Charlotte Elizabeth Seviers Birthday
19 Kali Puja
Sri Ramakrishna gives us an inkling of Her glory. He says,
The Primordial Power is ever at play. She is creating, preserving, and destroying in play, as it were. This Power
is called Kali. Kali is verily Brahman, and Brahman is verily Kali. It is one and the same Reality. When we
think of It as inactive, that is to say, not engaged in the acts of creation, preservation, and destruction, then
we call It Brahman. But when It engages in these activities, then we call It Kali or Sakti. The Reality is one and
the same; the difference is in name and form.
When asked about the different forms of Kali, he says, It is She alone who is known as Maha-Kali, Nitya-
Kali, Smasana-Kali, Raksha-Kali, and Syama-Kali. Maha-Kali and Nitya-Kali are mentioned in the Tantra
philosophy. In Sri Ramakrishnas life, Mother Kali became his constant companion. In fact, his disciples,
during his last days worshipped him as Mother Kali and regarded him as an incarnation of Kali. Even Swami
Vivekananda who used to hate Kali earlier would later acknowledge Her and become a devotee of the Mother.
Later, in a high spiritual state, he wrote the poem Kali the Mother which ends with the lines:
Who dares misery love, And hug the form of Death,
Dance in Destruction's dance, To him the Mother comes.
Kali Puja is one of the major festivals in West Bengal, Odisha, Assam and other states of North India.
Kali Puja coincides with Deepavali, the festival of lights. The puja is held at night. The image of Mother Kali is
worshipped with tantric rites and mantras. The Maha Kala or Shiva and the host of Mother Kalis associates
are also worshipped during the Puja. The image of the Mother Kali is usually immersed on the following day.
Kali Puja finds a special place in Ramakrishna Math and Mission and is widely celebrated in many of its
centres. May Mother Kali awaken us from the spell of Her Prakriti or Maya and take us into Her lap.
Kati Bihu
Kati Bihu is one of the three Bihu festivals celebrated in Assam. Kati Bihu falls on the first day of the
month of Kati in Assamese calendar and hence the name Kati. This Bihu is also known as Kongali Bihu or
Poor Bihu as the harvests are almost nought and the granaries usually remain empty during this period. Kati
Bihu is solemn in tone and lacks the festivities which marks the other two Bihus. It is the period when farmers
transplant paddies and sow seeds and wait for a rich harvest.

380 T h e Ve d a n t a K e s a r i October 2017

 15

In villages, farmers light a lamp mounted on a bamboo pole of medium size and fix them on ridges in
the field. They also install a small Tulsi plant nearby and spread a banana leaf with offerings for deities and
ancestors and pray for a bountiful harvest. In some places, farmers simply fix a decorated bamboo pole in the
field. During this Bihu, communities come together and observe the festival by lighting lamps and organising
prayers. At homes in rural Assam, women light lamps underneath a Tulsi plant at the entrance of their homes
and also in paddy fields and offer prayers to Goddesses Lakshmi for a rich harvest. Kati Bihu is a prayer for
growth and prosperity and looking forward for an optimistic future.
Charlotte Elizabeth Sevier
Charlotte Elizabeth Sevier was forty-nine when she first met Swami Vivekananda in London. During
a private interview with the Swami he addressed her as Mother and said, Would you not like to
come to India? I will give you of my best realizations. This was the turning point in Charlottes
life as both Charlotte and her husband Captain James Henry Sevier decided to become his
disciples and follow him and with him find God.
PA G E S P O N S O R : S R I K R I S H N A M U R T H Y K . N . , C H E N N A I

Charlotte Elizabeth was born on 18 October 1847 to Robert Sole Lingwood, a solicitor
and Mary Caney Stanton Lingwood in Cheltenham, England. She was brought up in an
affluent atmosphere, and in 1876 she married James Henry Sevier who served as a lieutenant
during his military service in India. Swami Vivekananda discussed his future plans for India and
of founding a monastery in the Himalayas where East and West could meet on an equal footing of love and
unity of purpose, exchange with each other their own highest ideals, and practice the Advaita teaching. The
Seviers sold all their possessions and came to India, and dedicated their lives to the cause of Advaita. And when
B.R. Rajam Iyer, the editor of Prabuddha Bharata passed away prematurely, Swami Vivekananda intended
to revive the journal with the help of the Seviers and publish it from Almora. The Seviers accomplished the
daunting logistical challenge of transferring the printing press from Calcutta to Almora, a distance of fifteen
hundred miles and resumed its publication again.
The Seviers acquired the land for the monastery fifty miles east of Almora in the Himalayas and named
it Mayavati; Prabuddha Bharata began its publication from Mayavati in August 1899. Charlotte bravely
endured the death of her husband and later of her guru Swami Vivekananda in a span of two years, and
continued with her mission with dedication and resolve. She became the Mother of the monastery and took
care of the needs of everyone who came in touch with her. She edited articles for Prabuddha Bharata and
also helped in editing The Complete Works of Swami Vivekananda and The Life of Swami Vivekananda.
She purchased the land for the monastery at Shyamla Tal. In 1916 she left for England and passed away in
1930, two days after her eighty-third birthday. Charlottes contribution to the cause of Advaita and for India
is immense and is apparent from Swami Vivekanandas tribute to her. He said, Mrs. Sevier did not care for
honours, has the worship of thousands today; and when she is dead millions will remember her as one of the
great benefactresses of the poor Indians.

381 T h e Ve d a n t a K e s a r i October 2017

 16
Article

Universal Liberation, Salvation, and

Restoration in Indian and Western Thought
GOPAL STAVIG

Universal Liberation and Salvation is
the doctrine that at some time in the future,
differing from one person to the next, everyone
will be restored to Brahman-God.
The Indian View on the Subject
Swami Vivekananda signified that God is
the material and efficient cause of the universe.
All this universe was in Brahman, and it was,
as it were, projected out of Him, and has been
moving on to go back to the source from which
it was projected. The same is the case with
the soul [Atman]. Projected from Brahman,
it passed through all sorts of vegetable and
animal forms, and at last, it is in man, and
man is the nearest approach to Brahman. To
go back to Brahman from which we have been
projected is the great struggle of life.1 When
the world was created the entire universe came
out of God, was involved in seed form and is
now completing the circle by evolving back to
God. You and I must be part of the Cosmic
Consciousness, Cosmic Life, Cosmic Mind,
which got involved and we must complete the
circle and go back to this Cosmic Intelligence
which is God. This Cosmic Intelligence is what
people call Lord, or God, or Christ, or Buddha,
or Brahman.2 The last to come in the order
of creation, according to the evolutionists,
was intelligence. That being so, it must be the
cause, the beginning of creation also. At the
beginning that intelligence remains involved,
The author is a member of Vedanta Society of Southern California, USA.
and in the end, it gets evolved. The sum total
of the intelligence displayed in the universe
must, therefore, be the involved universal
intelligence unfolding itself, and this universal
intelligence is what we call God, from whom
we come and to whom we return, as the
scriptures say. Call it by any other name, you
cannot deny that in the beginning there is that
infinite Cosmic Intelligence.3
The Swami continues, Vedanta goes
further and tells us that we not only have
to live the life of all past humanity, but also
the future life of all humanity. The man who
does the first is the educated man, the second
is the Jivanmukta, forever free (even while
living).4 Similarly, why shall not the soul, by
intensifying its action, attain perfection in this
very life? All beings will, at last, attain to that
goal, we know. But who cares to wait all these
millions of aeons? The ideal of the Yogi, the
whole science of Yoga, is directed to the end of
teaching men how, by intensifying the power
of assimilation, to shorten the time for reaching
perfection, instead of slowly advancing from
point to point and waiting until the whole
human race has become perfect. All the great
prophets, saints, and seers of the worldwhat
did they do? In one span of life they lived the
whole life of humanity, traversed the whole
length of time that it takes ordinary humanity
to come to perfection. In one life they perfect
themselves; they have no thought for anything

382 T h e Ve d a n t a K e s a r i October 2017

 17
else, never live a moment for any other idea,
and thus the way is shortened for them.5 The
soul passes through plant, animal, and human
forms, struggling for infinite freedom. All life
is struggling consciously or unconsciously
toward God and consequently, each soul is
following its own radii toward their Divinity
that is at the center. Everyone is traveling
toward the same goal by slowly unfolding
their innate purity; only many people are
doing it blindly. We are all fellow travellers
on the path. Since it is their inalienable
birthright, at some future point in history all
people living on earth will be liberated souls
and none will be lost. All humanity is motivated
by a struggle for infinite power and pleasure,
but many people are mistakenly trying to
reach it through the senses. In the evolutionary
PA G E S P O N S O R : S M T. U S H A G A N E S A N , C H E N N A I
process which takes place over a vast period of
time, through the mechanism of reincarnation,
the individual is slowly transformed from a
fungus to a plant, an animal, a human and
finally to a perfected being.6
To quote Swami Abhedananda (1866-
1939), By natural process of evolution each
individual will become perfect after going
through all the stages of the chain of evolution
and gaining experience at each step.7 Each
individual mind is bound to attain to freedom
or perfection through gradual experience
(of course it takes ages) by going through
the process of evolution. That process is
undoubtedly slow, tiresome and most
undesirable. Wise men do not want to go
through that slow method. Let us shorten
the time by trying our best to attain to freedom
and perfection in this life. The easiest way is by
knowing the Truth in this life i.e., by realizing
our true nature, which is the immortal, Divine
and perfect Atman. The Atman or the Self is free
from death, disease, and sorrow. Because, if
we know our own nature, we will know the
383 T h e Ve d a n t a K e s a r i
nature of the universe and also that of God.
Then we will see that each individual soul is
perfect, Divine, and immortal.8 There is no
eternal punishment due to the fact that all sinful
human actions produce limited effects, which
in time are worked off.9 We have the ability to
realize our real nature because the potentiality
for Divinity is innately within us from birth.
Sri Aurobindo (1872-1950) expounded
that evolution is a teleological process, an
ascent from lower to higher grades of being,
consciousness, and power. Due to the directing
force of the Supramental consciousness,
there exists an inborn urge in every soul to
perfect itself by the inner potency of the Spirit.
Humans undergo a succession of rebirths
until their spiritual task is completed, and the
supreme goal is reached. There is a progressive
development of our conscious being towards
a supreme recovery of unity with God.10
Earth-life is the scene of the evolutionary
unfolding of the being which moves towards
the revelation of a supreme spiritual light and
power and joy and oneness. If there is an
evolution of consciousness in an evolutionary
body and a soul inhabiting the body, a real and
conscious individual, then it is evident that it
is the progressive experience of that soul in
Nature which takes the form of this evolution
of consciousness: rebirth is self-evidently a
necessary part, the sole possible machinery of
such an evolution.11 The directing, guiding, and
creative force behind evolution is Supramental
consciousness, manifesting through mind and
matter. Self-development comes from within
as an unfoldment of consciousness, fulfilling
a teleologically based spiritual evolution.
Moreover, the process of evolution takes the
soul to the heavenly plane, accompanied by
a transformation of the lower self into the
higher. Limited consciousness is eventually
transformed into an omniscience of the Infinite.
October 2017
 18
Humans are transformed into Divine Beings.
An upward movement of their consciousness,
life, and body, culminates in the final goal
which is the realization of God. All evolution
is, in essence, a heightening of the force of
consciousness in the manifest being so that it
may be raised into the greater intensity of what
is still unmanifest, from matter into life, from
life into mind, from the mind into the Spirit.12
The Concept in Western Thought
Universal Salvation has been advocated
by many prominent thinkers over the last two
millenniums including the Gnostics (c. 100-
60); Clement of Alexandria (b. 150/60), Origen
of Alexandria (b. 185), Gregory of Nyssa
(b. 332), John Cassian (b. 360), Maximus the
Confessor (b. 580), Johannes Scotus Erigena
(b. 810), Jan Ruysbroeck (b. 1293), John Tauler
(b. 1300) and Julian of Norwich (b. 1343),
the Anabaptists (16th century), William Law
(b. 1686), Immanuel Kant (b. 1724), Joseph
Priestly (b. 1733), Friedrich Schleiermacher
(b. 1768), Hosea Ballou (b. 1771), Friedrich
Schelling (b. 1775), Clara Barton (b. 1821),
Pitirim Sorokin (b. 1889), John A. T. Robinson
(b. 1919), John Hick (b. 1922), and many
others. It is also supported by the Christian
Scientists, Mormons, New Thought, Quakers,
Universalist-Unitarians, and also many people
belonging to other denominations.13
The Greek Christian philosopher of
Alexandria, Egypt, Origen (c. 185-254) realized
that all people will eventually attain to a
state of celestial unity and perfection. As a
consequence of their sins, souls have fallen
from a higher world and have become human
beings. Evil is a privation of the good and God
is not its author. Sin resides in the human will
and not in the deeper essential nature of the
soul. God, by the unspeakable skill of His
wisdom, transforms and restores all things,
384 T h e Ve d a n t a K e s a r i
whatever their condition, to some useful
purpose and the common advantage of all.14
For all things were created by the Word of
God and by His wisdom, and were set in order
through the operation of His righteousness;
and in His gracious compassion He provides
for all and exhorts all to be cured by whatever
remedies they may, and incites them to
salvation.15 Some people are not ready for
instruction, their treatment and healing being
undoubtedly reserved for a later time.16 For
God deals with souls not in view of the short
time of our life here, which is confined to some
sixty or a few more years, but in view of the
everlasting and eternal age, exercising His
provincial care over souls that are immortal,
just as He Himself is eternal and immortal. For
He made our rational nature, which He created
in his own image and likeness, incorruptible,
and therefore the soul, which is immortal, is
not shut out by the shortness of our present life
from the Divine healing and remedies.17
At some time the Logos will have
overcome the entire rational nature, and will
have remodeled every soul to his own perfection,
when each individual simply by the exercise of
his freedom will choose what the Logos wills
and will be in that state which he has chosen.
the Logos and the healing power within him
are more powerful than any evils in the soul.18
In time all wicked and demonic people will be
purified and restored to communion with God
and will partake of the Divine Essence. When
the world comes to an end, God will be all in
all. All souls will become perfect spiritual
men and judge all things, because their mind
is illumined in all holiness through the word and
wisdom of God.19
Plotinus (c. 205-70) explains that since
the soul is Divine and comes from above, The
individual soul longs for what corresponds to
its own nature. The individual souls, certainly,
October 2017
 19
have an intelligent desire consisting in the
impulse to return to itself springing from the
principle from which they came into being....
it turns to Intelligence [the Divine], to be free
from its fetters and to ascend, when it is started
on the contemplation of reality by recollection:
for in spite of everything, it always possesses
something transcendent in some way.20
Though Thomas Aquinas (1225-74)
supported the notion of eternal punishment
based on Matthew 25:46, he also wrote
the following passages, which offer strong
theological evidence for the doctrine of
universal salvation and liberation. His system
of thought is certainly far more cordial to
universal salvation and liberation than to
the idea of eternal damnation. He states, It
PA G E S P O N S O R : P R O F. V E N K ATA R A M A N A N K . , C H E N N A I
is not fitting that the supreme goodness of
God should produce things without giving
them their perfection. Now a things ultimate
perfection consists in the attainment of its end.
Therefore it belongs to the Divine goodness,
as it brought things into being, so to lead them
to their end.21 That which is the highest good
is, from the highest point of view, the end of
all things... So all things are ordered to one
good, as their end, and this is God.... God is
obviously the end of all things.... the supreme
agent moves all secondary agents, so must
all the ends of secondary agents be ordered
to the end of the supreme agent ... all things
are ordered to God as an end.22 All things
are ordered to Divine goodness as an end.
God makes all things for an end which is
Himself.23 If then, all things tend toward God
as an ultimate end, so that they may attain His
goodness, it follows that the ultimate end of
things is to become like God.... So, all things
tend through their movements and actions
toward the Divine likeness, as toward their
ultimate end.24 All creatures ... are ordered to
God as their ultimate end, all achieve this end
385 T h e Ve d a n t a K e s a r i
to the extent that they participate somewhat
in His likeness.... So, each thing intends, as its
ultimate end, to be united with God as closely
as possible.25 All things desire God as their
end in desiring any particular good ... for
nothing is good and desirable except inasmuch
as it participates in the likeness to God.26
Now the universe of creatures, to which man
is related as part to a whole, is not the last
end, but is ordered to God, as to its last end.
Therefore the last end of man is not the good
of the universe, but God Himself.27 Every
creature exists for the perfection of the entire
universe. Further still, the entire universe,
with all its parts, is ordained towards God
as its end, inasmuch as it imitates, as it were,
and shows forth the Divine goodness to the
glory of God. Thus it is plain that the Divine
goodness is the end of all corporeal things.28
All things, by desiring their own perfection,
desire God Himself.29
Paul Tillich (1886-1965) reached the
following conclusion, Usually one speaks
of eternal condemnation. But this is a
theologically untenable combination of
words. God alone is eternal.... one would
ascribe endless condemnation to that which
by its very nature has an end, namely finite
man.... even in the state of separation God
is creatively working in useven if his
creativity takes the way of destruction. Man
is never cut off from the ground of being
[Atman, inherent Divinity], not even in the
state of condemnation. God is creatively
directing everything toward its fulfillment.30
Ontologically, eternal condemnation is a
contradiction in terms. It establishes an eternal
split within Being-Itself. The demonic, whose
characteristic is exactly this split, has then
reached coeternity with God. 31 Ultimate
concern is the most fundamental, highest
and the end of existence. The religious
October 2017
 20
concern is ultimate; it excludes all other
concerns from ultimate significance, it makes
them preliminary. The ultimate concern is
unconditional, independent of any conditions
of character, desire, or circumstance. The
ultimate concern is total; no part of ourselves
or of the world is excluded from it; there is
no place to flee from it.... ultimate concern
must transcend every preliminary finite and
concrete concern. It must transcend the whole
realm of finitude in order to be the answer to
the question implied in finitude.32 Ultimate
concern refers both to an attitude and state of
mind, and to the object of this state of mind.
References
1. The Complete Works of Swami Vivekananda
(Hereafter CW) (Calcutta: Advaita Ashrama,
1962), II, pp. 258-59.
2 CW, II, p. 231.
3 CW, V, p. 256.
4 CW, VII, p. 97.
5 CW, I, p. 157.
6 CW, I, pp. 156-57, 420-22; II, pp. 188, 208-09, 384-
85; VII, p. 137.
7 Swami Abhedananda, Attitude of Vedanta Towards
Religion (Calcutta: Ramakrishna Vedanta Math,
1947, 1990), p. 29.
8. Swami Abhedananda, Religion Revelation and God
(Calcutta: Ramakrishna Vedanta Math, 1968), pp.
55-56.
9. Swami Abhedananda Life Beyond Death (Calcutta:
Ramakrishna Vedanta Math, 1944, 1984), p. 109.
10. Sri Aurobindo, The Life Divine (New York:
Greystone Press, 1949), p. 674.
11 Basant Lal, Contemporary Indian Philosophy (Delhi:
Motilal Banarsidass, 1989), pp. 179, 184.
12 Rama S. Srivastava, Sri Aurobindo and The Theories
of Evolution (Varanasi: Chowkhamba, 1968), pp.
307, 305-06, 326-27.
13 Web: en.wikipedia.org/wiki/Universal_
reconciliation; Samuel Jackson, ed., The New
Schaff-Herzog Encyclopedia (Grand Rapids, MI:
Baker Book House, 1953), I, pp. 210-12; XII, pp.
96-97; James Hastings, ed., Encyclopaedia of Religion
and Ethics (Edinburgh: T. & T. Clark, 1909, 1930),
386 T h e Ve d a n t a K e s a r i
The idea being we have all kinds of temporary
concerns and desires that come and go, but
the ultimate concern is our final destiny. It is
without end, the final goal of life.
In sum, Universal Liberation and
Salvation occur because the omnipotent and
all-merciful God transforms the person, all
people return to their source which is God the
end of all things, God and the Atman are eternal
while the imperfections of nature are not, the
Atman is our true nature and we were created
in the Image of God, good is stronger than evil
which might be a privation, and it is the end of
the evolutionary process. (To be continued. . .)
XII, pp. 529-35; NCE, I, p. 665; XIV, p. 452.
14. Origen, On First Principles, tr. G. W. Butterworth
(Hereafter FP)(Gloucester, MA: Peter Smith,
1973), II, 1:2.
15. FP, II, 9:7.
16 FP, III, 1:12.
17 FP, III, 1:13.
18. Origen, Contra Celsum, tr. Henry Chadwick
(Cambridge: University Press, 1965), VIII, 72.
19 FP, I, 8:4; 6:3; III, 1:12-13, 17, 24; 6:3; G. Stavig,
Origen and Indian Thought, BRMIC (March
2003), pp.133-40.
20. Plotinus (Enneads), tr. A. H. Armstrong (7 vol.;
Cambridge, MA: Harvard University Press, 1989),
III, 5.4; IV, 8.4.
21. St. Thomas Aquinas, Basic Writings of Saint
Thomas Aquinas, Summa Theologica, tr. Anton
Pegis (Hereafter ST) (2 vols.; New York: Random
House, 1945), I, 103:1.
22. St. Thomas Aquinas, Summa Contra Gentiles, ed.
Vernon Bourke (Hereafter CG) (5 vols.; Notre
Dame: University of Notre Dame Press, 1975), III,
17; cf. ST, I, 44:4; 65:2.
23. CG, III, 64. 24. CG, III, 19. 25. CG, III, 25.
26 ST, I, 44:4. 27. ST I-II, 2:8 28. ST, I, 65:2.
29 ST, I, 6:1. 30. Paul Tillich, Systematic
Theology (3 vols.; Chicago: University of Chicago
Press, 1951-63), II, p. 78; I, pp. 266-67, 284-85.
31. Tillich (1951-63), I, p. 285.
32 Tillich (1951-63), I, pp. 11-12, 211.
October 2017
 21
Article
Gandhi As I Saw Him
SWAMI CHIDBHAVANANDA
The article is reproduced from the Sept 2013 issue of Dharma Chakram, a Tamil Monthly of
Sri Ramakrishna Tapovanam. It is translated into English by Swami Yatatmananda, Adhyaksha, Sri
Ramakrishna Ashrama, Salem.
Mahatma Gandhi visited Tamil Nadu
in the later part of 1934 in connection with
the Harijan Movement. It was planned that
he would stay for a few days in Connoor of
Nilgiris at the end of the year. In the midst of
a forest, a bungalow with beautiful scenery on
all four sides was arranged for the Mahatmas
stay. Elaborate arrangements were made for
PA G E S P O N S O R : S R I S U B R A M A N I A N N . , C H E N N A I
the stay of nationalists and other volunteers
accompanying him. The whole Nilgiris District
was enthused to receive the Mahatma.
I had written a letter to Gandhiji that
I would like to discuss a few ideas of the
Bhagavad Gita with him. At that time I was
living in the Ramakrishna Ashrama, Ooty.
A reply came allotting a 10-minute evening
interview on a particular day. I entered the
interview room exactly at 4.00 p.m. and the
Mahatma also entered through another door
at the same time. His two secretaries followed
him. Asking me to sit, the Mahatma also sat
on the carpet spread out there. A charkha
(spinning wheel) was unfolded in front of
the Mahatma. The two secretaries sat on his
either side. They had a bunch of letters in their
hands. One secretary gave the gist of a letter
in one sentence. The Mahatma also replied in
one sentence. The other secretary presented
the matter from an English letter. Even while
Swami Chidbhavananda, was the head of Sri Ramakrishna Math, Ooty, before going out to establish
Sri Ramakrishna Tapovanam.
387 T h e Ve d a n t a K e s a r i
replying in a single sentence, the Mahatma
began to operate the charkha. I doubted
whether Gita could be discussed in the
prevailing circumstance. As he was operating
the charkha, he asked, What do you want to
ask? I then asked a series of questions:
Question: Mahatmaji, in my opinion, it
is possible that in a family one brother may be
a Brahmin, another a Kshatriya, while another
may be a Vysya and yet another a Shudra. Do
you agree?
Mahatmaji: No, I dont agree.
Question: The Gita distinguishes the
difference between varna ashramas according
to guna and karma of persons.
Mahatmaji: Yes, it is true. I am a Vysya
according to the varna ashrama. It is a social
custom. I cannot change the same. My children
also are Vysyas. I and my children should
follow the dharma of varna ashrama properly.
Question: Some Brahmins, who are
supposed to pursue a spiritual ideal, are
immersed in worldly desire. Do you consider
them as Brahmins?
Mahatmaji: They are Brahmin in the
eyes of the society. When they differ from their
swadharma, they have become fallen ones. But
they will not be considered as different from
their varna ashrama.
October 2017
 22
Question: Varna is based on ones birth.
Is that your opinion?
Mahatmaji: None can discard ones birth.
Though a fallen one, each one should raise by
his effort.
I did not want to discuss this matter
further. But his actions in the midst of
the discussion attracted me. Without any
disturbance to the discussion, he was engaging
his two secretaries by a mere word. They also
were busy replying to the letters. Mahatmas
hands were deft in handling the charkha. It
was an open revelation how he was utilizing
his time. Yoga is skill in action is the principle
of the Gita Shastra: Mahatmas actions were an
excellent illustration of Karma Yoga.
Question: For the present-day youth,
each stations dharma i.e., duties of a
Brahmana, a Kshatriya, a Vysya and a Shudra
needs to be enumerated. It is my opinion that
the new education system should carry this
out. What is your opinion?
He was immersed in his thoughts for a few
seconds and then he concurred with my opinion.
Mahatmaji, we are teaching bhajans to
the Harijan children both boys and girls in our
Ashrama. We shall be happy if you visit our
Ashrama and see the cultural development of
the children. He agreed to our suggestion.
Mahatmaji, two more requests, I said.
He smilingly asked, what are those?
One Harijan Elder has established an
Ashrama in the recent times in the Kandal
area of Ooty. I want to show you how people
of that group are imbibing culture. This is
my first request. He gladly agreed. There
is a Ganesha temple in Kodappamandu area
of Ooty. You should inaugurate the entry of
Harijans in that temple. The authorities of the
Temple will agree to allow the entry of the
Harijans into the Temple to offer worship if
you inaugurate their entry.
388 T h e Ve d a n t a K e s a r i
He gladly agreed to this second
request. He agreed to spend 10 minutes
in the Ramakrishna Ashrama, 10 minutes
in the Kandal Math, 10 minutes in the
Kodappamandu Temple. How much time will
it take to cover these three places in a motor
car? asked Gandhiji. He was very particular
about time. He was informed that it would
take one and half-hour for the function and the
travel time to these places. He conferred with
his secretaries. It was fixed that after the Public
Meeting in the Race Course Maidan at 5.45
p.m, he should be taken to these three places
and the programme be completed by 7.30 p.m.
As discussed, Mahatmaji came out of
the public meeting. He and the secretaries
got into a motor car. We three travelled
in another car leading them. Both the cars
reached Ramakrishna Ashrama, Ooty at 6.00
p.m. When we entered the Hall, the place
was filled with women sitting there. They
were the wives of Government officials. The
Government would take action if officials were
to meet Mahatma. Hence, their wives came to
the Ashrama as their representatives.
The Harijan children were singing
melodiously when we entered the place.
Mahatmaji gladly sat on the seat kept for
him. He was immersed in the bhajans sung
devotedly by the children. A plate of prasad
fruits was offered to him. He started eating
and it was an extraordinary act because he
would not eat anything except at fixed times.
The women folk offered to the Mahatma the
gold jewellery they were wearing. He accepted
the same in the left hand and handed them to
his secretaries. They made a list of the items
received. He was performing all the three
actions simultaneously - appreciating the
bhajan, eating the fruits, and receiving the
ornaments. It took 15 minutes more than the
allotted time of 10 minutes. In spite of this, he
October 2017
 23
was immersed in great bliss. He did not mind
the time getting extended.
One of the ladies had come in her own
motor car. The CID Police discovered that the
car belonged to the Conservator of Forests. As
a result, he was transferred from this place to
Vishakhapatnam within three days. This was a
glaring example of what the state officials had
to face in those days.
I sat beside the Mahatma when we were
travelling from the Ramakrishna Ashrama
to Kandal Math. I was relating the history of
Adhimoola Swamigal who had founded the
Math. He was listening to the story with great
concentration. As we entered the Math, the
Mahatma was taken straight to the Samadhi
of Adhimoola Swamigal. There were two
samadhis side by side. He enquired about this.
PA G E S P O N S O R : S R I K U Z H A N D A I V E LU V. , C H E N N A I
After the Samadhi of Adhimoola Swamigal, his
dharmic wife did not want to live anymore. She
strongly felt so and left the body after five days.
Hence their two samadhis are seen side by side.
It is a wonderful incident, said Mahatmaji. He
was deeply immersed in thought.
A few Harijan members of the Math, who
were working as Government servants, did not
come to have darshan of the Mahatma for the
fear of Government action against them. The
Mahatma keenly enquired of the devotion and
good manners of the members gathered. He
noticed how religion can influence change in the
evolution of the society. The visit to Kandal Math
made him immensely happy. Though his visit
exceeded the time limit, yet he did not mind it.
Lastly, we reached the Ganesha Temple
in Kodappamandu. A big crowd had gathered.
Some of the people who were shunned and
isolated had taken bath and were present there
wearing clean clothes. They were introduced
to the Mahatma. They made sastanga pranams
at his feet, which he did not like. Yet he could
not prevent them from doing it. The Temple
389 T h e Ve d a n t a K e s a r i
was locked. The key to the lock was placed
in his hands. He opened the Temple and
entered along with the Harijans. Arati was
performed and was witnessed by everyone.
Sundal (sprouts) prasad was distributed to all
irrespective of caste. The Mahatma also gladly
took a little of the prasad. Sharing equal love
with everyone, in the presence of the Lord, was
most pleasing and befitting. A divine presence
is being felt, Mahatmaji remarked. It was 8.00
p.m when he returned to Connoor.
I had the opportunity of participating
in the two group prayers conducted by
Mahatmaji. There was a big maidan beside the
bungalow where he was staying. Thousands
of people had gathered there silently, both
men and women, to attend the group prayer.
Mahatmaji was overjoyed to see the various
groups of tribal people (Badugas) wearing
clean white clothes. Numberless people of
different castes participated in the prayer. We
have heard that birds and animals, oblivious
of their differences, used to gather around Sri
Krishna hearing his melodious flute. Today
people gathered, even if briefly, forgetting
their differences of caste, religion, and
language to attend the prayer of Mahatmaji.
Sri Ramnam Sankirtan was sung for
a short time. This was followed by a silent
prayer. The Stithaprajna Lakshana slokas of
Bhagavad Gita were chanted. Mahatmaji gave
a short discourse on it. His every utterance was
a befitting explanation of the sloka. It deeply
impressed the minds of those who chanted the
slokas. It reminds me to quote another saying
of the Mahatma spoken elsewhere: There is
no loss if I do not take food one day. In a way,
there is a gain in it. But if I do not pray for a
single day, the loss cannot be compensated
in any way. It was like a spiritual feasta
Mahatma praying in the midst of thousands
(continued on page 27)
October 2017
 24
Article
Total Immunity
SWAMI SATYAPRIYANANDA
Three Monkeys
Who is not familiar with the imagery of
three monkeys, the first with both eyes closed
by the palms of its hands, the second with
both ears closed with the palms of its hands,
and the third with the mouth closed with the
palms of its hands? The message intended to
be conveyed is, see no evil, hear no evil, and
speak no evil. Completely shut yourself from
everything that is external. However, it is
not possible to live with no contact with the
external in real life. Again there is the mind
which is quite capable of playing monkey
tricks!
One might also have come across the
imagery of another set of three monkeys, with
the difference that one eye is closed with the
palm of one hand, one ear is closed with the
palm of one hand, and half the mouth is closed
with the palm of one hand. The intended
message is, see no evil but see what is good;
hear no evil but hear what is good; and speak
no evil but speak what is good and beneficial.
This imagery has caught the attention of many
thinking minds as being logical alternative, but
it has the inbuilt problem that the mere coming
into contact with objects can and will taint the
weak person.
An imagery need not give the whole
message. The reference to eyes and ears
includes the other three organs of knowledge
smell, taste, and touch. So too, the reference
to speech includes the other organs of
actionhands, feet, organs of generation
The author is a senior sannyasi of the Ramakrishna Order and lives in Belur Math.
390 T h e Ve d a n t a K e s a r i
and evacuation. There is one more organ, the
internal organ or the mind, which must also
be considered.
Perception: From Sense-objects to Within
To explain perception, Indian philosophy
takes a justifiable approach. In explaining the
Yoga Sutra, Yoga is restraining the mind-stuff
(Chitta) from taking various forms (vritti),
Swami Vivekananda observes: I have eyes. Eyes
do not see. Take away the brain centre which
is in the head, the eyes will still be there, the
retina complete, as also the pictures of objects
on them and yet the eyes will not see. So the
eyes are only a secondary instrument, not the
organ of vision. The organ of vision is in a nerve
centre of the brain. The two eyes will not be
sufficient. The eye is the external instrument;
we need also the brain centre and the agency of
the mind. Carriages roll down a street, and you
do not hear them. Why? Because your mind
has not attached itself to the organ of hearing.
The mind takes the impression farther in
and presents it to the determinative faculty
Buddhiwhich reacts. Along with this reaction
flashes the idea of egoism. Then this mixture of
action and reaction is presented to the Purusha,
the real Soul, who perceives an object in this
mixture.1
These steps involved in perception can
be restated thus:
a) Action: The unknown and unknowable
outside furnishes the suggestion to the
instruments (eye for example) which are taken
October 2017
 25
to the organ in the brain (brain centre); this
gives a blow to the mind which takes it further
on to the determinative faculty or brain,
b) Reaction: Reaction of the brain with
simultaneous flash of egoism, and,
c) Action and Reaction are presented to
the Purusha, who perceives an object in this
action-reaction mixture.
Therefore, if we accept whatever comes
in via the sense-organs and set about to
determine with the intellect what the object
iswhether it is good or evil as required in
the second imageryfor accepting what is
good and rejecting what is badwe will still
be affected by the mere contact with that which
is bad!
The sense organs, mind, and intellect
are the seats of desires. If desires are not
controlled, then the sense organs, the mind,
PA G E S P O N S O R : S M T U M AYA L P. L . , C H E N N A I
and the intellect envelop ones wisdom and
delude the embodied being.2
By being in constant touch with the
sense-objects, the sense organs come under
their intoxicating sway and pursue them more
vigorously; this intoxication travels from the
sense organs to the mind which revels all
the more in vicious thinking; and then this
influence reaches the intellect and impairs it.
However, the scriptures declare
that there is the Atman which is beyond
contamination. Hence it is possible for all
to purify the intellect, the mind, and the
sense-organs. The procedure is called jnana-
tapas or fire of knowledgedwelling on the
ever pure Self, with the intellect controlling
the mind, and the mind controlling the
senses. The Viveka Chudamani advises: By
unceasing establishment in the Atman, there
arises stilling of the mind for the yogins and
the decline of vasanas. Hence bring about the
removal of super-imposition of other things
on you.3 That is called vasana which makes
391 T h e Ve d a n t a K e s a r i
for spontaneous recall of an object in the mind
by previous intense thought of it and without
reflection of its antecedent and consequent.
in the absence of the vasanas, the vishayas will
not make for bondage.4 In this manner, ones
lifes journey will be a safe one. That is the
chariot analogy in the Bhagavad Gita and the
Kathopanishad.
On the other hand, if the sense organs
are allowed to be pulled violently by the more
powerful sense-objects as it happens even in
the case of many wise people, and the mind
also follows in the wake of the sensory system
towards the sense-objects, then one loses
whatever little wisdom one has. Ones lifes
journey will be a catastrophe.
Perception: From Within to the Sense-
objects
The Vedantasara points out that in the
case of the experience this is a jar, the mental
state assumes the form of the jar, makes
the unknown jar its object, and dispels the
ignorance regarding it. Then the Consciousness
underlying the mental state manifests the
material jar. Thus it has been said, Both the
intellect and the Consciousness underlying it
come into contact with the jar. The intellect
destroys the ignorance regarding the jar and
the underlying Consciousness manifests the
jar.5
Acharya Shankara, Sureshvaracharya,
and others acknowledge the fact that the mind
assumes the form of the external object with
which it comes into contact and modifies that
form to suit its purposes. Sri Shankara says
that just as melted copper assumes the form
of the mould into which it is cast, so the mind
assumes the form of the object perceived by
it. Or just as sunlight assumes the forms of
the objects which it illumines, so the mind
assumes the forms of the objects which it
October 2017
 26
perceives. Sureshvaracharya holds that:
Out of the cogniser (i.e. the Jiva) cognition
(an appropriate modification of the mind)
is produced. Thus born, the modification
proceeds towards the object of cognition until
it gets in touch with the object when it assumes
the form of the object (which is known as the
cognition of the object).6
This coming of the mind into contact
with the sense-object will affect the mind
favourably or adversely depending upon the
sense-object.
Good and Evil are in the Mind of the
Perceiver
The Panchadasi points out that Objects
like gems created by Ishvara do not alter; they
remain the same. But gems may affect different
people differently according to their mental
states. One man may feel happy on obtaining
a gem, whereas another may feel disappointed
at failing to obtain it. And a man uninterested
in it, may only look on and feel neither happy
nor disappointed. The Jiva creates these
three feelings of happiness, disappointment,
or indifference with regard to the gem, but
the nature of the gem as created by Ishvara
remains the same throughout.7
In this model, we see two kinds of
objects: the material and the mental. The
material object is cognised by the mind (mind
being modified by the form of the material
object). And the mental object is cognised
by the witness-consciousness (as the Jiva by
evoking its latent desire for enjoyment). It is
the mental object which causes bondage to
the Jiva, for when these mental objects are
there, pleasure and pain are also there; in their
absence, there is neither pleasure nor pain.8
The above discussion shows that it is the
mental image in the perceiver that gives rise
to happiness, disappointment or indifference
392 T h e Ve d a n t a K e s a r i
with regard to the gem in the perceiver. It is
the mental image which is good or evil, and
hence one cannot logically keep out evil and
grant entry to good alone.
Organs of Action and the Mind
So too is the case with the organs of
action which are directed by the intellect along
proper channels of communication to perform
their actions. Out of the fullness of the heart
the mouth speaketh, it is said. So every evil
action definitely has its impact on those who
get affected by it, as well as on those who
happen to be the unfortunate source of this
action. For example, if we speak something
hurtful, the listener gets hurt and we too are
equally harmed. As the Holy Mother said,
if we speak ill of another we have to have a
share in it as well. And so even in performing
an action, extreme caution is to be exercised.
In the case of the mind, it has several
latent impressions in the deeper layers which
come to the surface as if from the depths of
an ocean; appearing first as a bubble, they
explode as a huge wave on reaching the
surface. The bubble can be handled, but not
the huge wave. So it is suggested to control
the mental activity even when it is in the stage
of the bubble.
Stages in Self-Control
For the beginner, being totally aloof from
evil is recommended. One has then to deal
October 2017
 27
only with the latent impressions in the mind.
It is safe but cannot be made practical. The next
stage is when one can allow some leniency
towards sense-objects while taking care that
one may be at best singed but not burnt. After
years of persistent self-control, a stage will
be reached as the result of jnana tapas when,
becoming pure, no external stimulus will
disturb the person.
As Sri Ramakrishna would say, young
plants need to be fenced lest they are eaten
by cattle. But this is the story at its beginning.
And this beginning can go on for several
decades! However, when the plant has grown
into a huge tree, even elephants can be tied
to it without any fear. While that may seem
to be a distant achievement, it is a possible
destination for the earnest and struggling
PA G E S P O N S O R : S R I A R U N A C H A L A M S . , C H E N N A I
soul. What happens then, when such stimuli
reach the mind? The child does not understand
uncleanliness, caste, sex, thief or status, for
these are not in it. Matthew 18.3 states, Verily
BB
References
1. The Complete Works of Swami Vivekananda, 1. 200-01
2. The Bhagavad Gita, 3. 40-41; 15.9
3. Vivekachudamani, verse 278
4. Ibid, verse 170
5. Pancadasi, 7.91 quoted in Vedantasara, 178-79
Gandhi As I Saw Him (continued from page 23)
of people. It was possible for him to carry
out this divine seva as he was the recipient
of divine grace. The Mahatma considered
the whole world as one family. Wherever he
went, all the people were his relations. People
belonged to him as much as he belonged to
them. It is indeed rare to bring people together
in the spiritual field and grow in bhakti, as I
witnessed it on that occasion.
393 T h e Ve d a n t a K e s a r i
I say unto you, Except ye be converted, and
become as little children, ye shall not enter into
the kingdom of heaven.
Swami Vivekananda writes eloquently
about this state towards the close of his earthly
sojourn:
Oh, it is so calm! My thoughts seem to
come from a great, great distance in the interior
of my own heart. They seem like faint, distant
whispers, and peace is upon everything, sweet,
sweet peacelike that one feels for a few
moments just before falling into sleep, when
things are seen and felt like shadowswithout
fear, without love, without emotion. Peace that
one feels alone, surrounded with statues and
picturesI come! Lord, I come!
The world is, but not beautiful nor ugly,
but as sensations without exciting any emotion.
Oh, Joe, the blessedness of it! Everything is
good and beautiful; for things are all losing their
relative proportions to memy body among the
first. Om That Existence!9
6. Pancadasi, IV. 27-30
7. Pancadasi, IV. 20-22
8. Pancadasi, IV. 30-31
9. The Complete Works of Swami Vivekananda, 6.433
Spirituality is the soul of India. Those
who are soaked in spirituality can become
the leaders of this country. Indeed, Mahatma
Gandhi belongs to the line of generation of
great people. Hence the whole country joined
together and accepted him as a spiritual leader.
The nation will grow so long as people follow
the righteous path as shown by such great
personalities.
October 2017
 28

Approach the wise sages, offer reverential salutations, repeatedly ask proper
questions, serve them and thus know the Truth. Bhagavad Gita

Pariprasna
Q & A with Srimat Swami Vireswarananda Maharaj
(1892 to 1985), 10th President of the Ramakrishna Order.

Readers can mail us their questions on religious and spiritual matters.

Question: But Maharaj, what will be the motivation for going in for this unselfish service?
Maharaj: Do you need meditation to realise that the others are hungry and suffering around
you? I am hungry, you too are hungry, your need is greater than minecultivate this spirit
and serve others. This is simple common sense. You dont require meditation to feel it. Practise
to attain the spirit, Not I, but thou. Sacrifice yourself. Forget yourself completely. Dont you
see that you are still obsessed with your old impressions? You have not been able to take up
Swamijis ideal yet? You all talk of meditation. (Smiling gently) I know what is the nature of your
meditation! One moment, the mind is in New York, the next, in London (with laughter).

Question: Sometimes, there is political interference while we are at work. What shall we do
then?
Maharaj: Arise and fight. Stick to the principles till the last in preaching Swamijis ideal. If
the circumstances are not favourable due to political interference etc., it does not warrant us to
lower our ideal. It may demand greater struggle, greater sacrifice on our part; but there should be
no compromise with the ideal. Dont be impatient. Swamijis message is rapidly spreading. This
message was not meant for a few days; it was given for 500 years to come. We have hardly passed
80 years. Many things are yet to be done. It was 200 years after Buddhas death that his message
began to spread. It was the same with Jesus Christ. And how hard the Christian Missionaries had
to struggle to convert people to Christianity! Compared to that, Thakurs message has spread
faster. Dont think of big things. Dont look at others. Think that others have already contributed
their shares and now it is your turn. Perform your duty and contribute your share. So, the essence
is, Be unselfish; work for others without self interest; drown yourself completely into oblivion.

Question: What discipline should be maintained to perform our daily spiritual practices?
Maharaj: You should be very strict about your japa and meditation, otherwise you shall be
out of your moorings in no time. Dont waste time. You talk about thinks what are happening
here and there; thought about yourself is absent.
Try daily to take stock of the days work on how much time you have spent on God,
on the monks and on the outsiders. Your mind must watch everything like C.B.I.

394 T h e Ve d a n t a K e s a r i October 2017

 29

(Central Bureau of Intelligence) from behind. A spiritual life is hard if you dont
stick to your daily routine.

Question: What are the obstacles in our spiritual life?

Maharaj: It is nothing; it is your own mind; your mind is playing truant with
you. Try to overcome it with determination and earnestness without resorting to
negative ways. Work hard and struggle utmost; you shall be able to bring your mind under
control. It is as if going against the wind or swimming upstream; it is as if walking on the sharp
edge of a razor. You should go slowly with full alertness. In the Bible it is said: Straight is the way
and narrow is the gate that leads to perfection.

Question: Maharaj, Swamiji said that in order to get rid of the ego, we must say, Not I, but
thou. He exhorted: Say it, feel it and live it. It is possible to say it. But how do we feel it, let alone
living it?
Maharaj: It is possible by practice and practice alone. At every step, in every action, we have
to feel it and try to get rid of the ego. Is it not?

Question: But these vasanas (desires) are there?

Maharaj: Yes, they will be there. You see, the whole sadhana is nothing but getting rid of
PA G E S P O N S O R : S M T. K A N C H A N A R . , C H E N N A I

vasanas. So, in every action, in everything, you have to be conscious and get rid of the vasanas by
practice, vairagya (dispassion) and the spirit of renunciation. There is no other way.

Question: I am regular in my japa and meditation and am finding great peace, but how many
times should one repeat mantra?
Maharaj: I am glad you are regular at your japa and meditation and you find great peace.
Keep on practising and you shall have more and more peace. You ask me how much japa you
should do. As regards japa, the more you do, the better. But then, there is no use repeating the
mantra mechanically a large number of times. Instead, if you repeat it with devotion and fervour
a limited number of times, it is better. Devotion and fervour are important, and not the number.
However, there is no limit to japa. The more you do, the quicker will be you spiritual progress.
You should not, however, go beyond your capacity lest it affects your health.

Question: Should repetition of mantra be linked with concentration of mind on Ishta (chosen
deity)? This sometimes becomes difficult and I am not able to see the form of the deity while
meditating. Please advise.
Maharaj: Repeat the mantra mentally and at the same time, fix your mind on your Ishta.
Both must go together. While doing japa, keep your mind on Ishta and try to think of Him and
Him alone. Do not think of other gods or goddesses at that time. Dont be worried if you
are not always able to see the form of the deity in your meditation. Just remember when
you do japa that He is seated in your heart. Keep your Ishtas photo in front of you
and look at it intently now and then and try to see the deity in your heart. By adopting
these methods, you shall gradually be able to see the form of the deity.
Selections from Swami Vireswarananda: A Divine Life
395 T h e Ve d a n t a K e s a r i October 2017
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Article

Understanding India:
Niveditas Example
SWAMI SMARANANANDA

Ah!, exclaimed Swami Vivekananda,
when he heard of Sister Niveditas visit to
Gopaler Ma, that is the old India that you
have seen, the India of prayers and tears, of
vigils and fasts, that is passing away, never
to return.1 The old India may pass away,
never to return, but nevertheless, the need to
understand old India in the context of the new,
so as to serve her, cannot be overemphasized.
This fact is not fully appreciated even by many
well-meaning, thoughtful modern men and
women in this country who wish to serve her.
And of the educated rabble, the less said the
better. They think that lifes values consist only
in getting a half-digested education, enabling
them to imitate Western customs and manners,
without an understanding of either the East or
the West.
Here we are not concerned with the
latter. But that it is necessary to understand
India rightly if we want to serve her,
is illustrated in Sister Niveditas life of
dedication, her training in the hands of her
master, her life of an Indian nun, her deep
study of the history, tradition, and values
of India. Swami Vivekananda insisted that
she should identify herself completely with
India, make herself more Indian than Indians
themselves, if she were to serve Indian
women. And the disciple proved herself
more than worthy. Hers was not a role of a
Reproduced from Nivedita Commemoration Volume. Srimat Swami Smarananandaji Maharaj is now the
President of the Ramakrishna Math and Ramakrishna Mission.
mere social worker, serving Indian women
as objects of pity. She tried to understand
Indias deeper values and urges by becoming
a unit of the Indian milieu. In the words of
Rabindranath Tagore: Because she had a
comprehensive mind and extraordinary
insight of love, she could see the creative
ideals at work behind our social forms and
discover our soul that has living connection
with its past and is marching towards its
fulfilment. Tagore further draws attention
to the fact that Nivedita, being an idealist,
saw a great deal more than is usually seen by
those foreigners who can only see things, but
not truths.2
It is interesting to read how Swamiji
trained Nivedita to bring about this
understanding in her. He was never tired
of telling his disciples that, to understand
anything rightly, one must look at it from
its own point of view with sympathetic
eyes. During 1898, Nivedita accompanied
the Swami in his journeys through northern
India, to Almora and Kashmir. Everywhere
the Swami painted glorious pictures of Indias
past: of ancient Pataliputra, hoary traditions of
Varanasi, of Buddhas youth and renunciation
in the foothills of the Himalayas. At Almora,
Nivedita studied the Bhagavad-Gita under
Swami Swarupananda, a prominent disciple
of Swamiji. It was here that Swamiji put

396 T h e Ve d a n t a K e s a r i October 2017

 31
Nivedita to a rigorous test. Speaking of this
period, she says: My relation to our Master
at this time can only be described as one of
clash and conflict. I can see now how much
there was to learn, and how short was the
time for learning to be, and the first of lessons,
doubtless, is the destruction of self-sufficiency
in the mind of the taught. But I had been little
prepared for that constant rebuke and attack
upon all my most cherished prepossessions
which was now my lot.3 But this phase was
not to last long. An evening came when the
Swami changed his attitude and blessed his
disciple heartily and brought peace. The
period of turmoil was a necessary condition
for shattering many pre-conceived notions
and put herself in the position of a disciple,
ready to understand India in its proper
PA G E S P O N S O R : S R I C H AT T O R R A J J A I N , K O L K ATA
perspective, and make herself a fit instrument
for Indias service. Niveditas education in
the hands of her master was rightly in accord
with the injunction of the Gita: Know that
by prostrating yourself, by questions, and by
service; the wise, those who have realised the
Truth, will instruct thee in knowledge.
II
In her research into Indias heritage and
customs and manners, Sister Nivedita did not
merely scratch at the surface. She endeavoured
to study the deeper urges of the Indian mind
that have moulded her destiny through
the ages, the urges that had withstood the
onslaught of foreign hordes and had stood the
test of time. A glance at Niveditas writings can
reveal how she entered into the Indian mind.
Talking of Indias history, she says:
India as she stands is only to be explained by
the history of India. The future waits for us
to create it out of the materials left us by the
past, aided by our understanding of this our
inheritance.4 Therefore, a clear grasp of our
397 T h e Ve d a n t a K e s a r i
past is a sine qua non for a clearer grasp of our
present-day problems. Indian history, as it
is available to us in books, is often distorted,
though attempts are afoot since independence
to bring out an Indian history of India.
Nivedita, therefore, feels the need of travel.
The ancient monuments that lie scattered
over the length and breadth of the land offer
interesting clues to our past. And what we see
today is only a small fraction of what time and
invaders have left undestroyed.
A study of these monuments reveals,
according to Nivedita, one of the master facts
of Indian historythat India is and always
has been a synthesis. The Vedantic base of
Indian life is mainly instrumental in providing
her a syncretistic outlook. Thus most of the
foreigners who came to India made this
country their home ultimately and became a
drop in this vast ocean of humanity. This was
possible because ancient India always believed
in learning and absorbing. She could melt the
alien influence in her own crucible and give
it a shape of her own. India was vigorous as
long as this characteristic of hers ran through
her activities like a thread through a garland.
In the words of Nivedita: We have
to recognize India herself, all-containing,
all-dominating, moulding, and shaping the
destinies and the very nature of the elements
out of which she is composed. The Indian
people may be defective in the methods of
mechanical organization, but they have been
lacking, as a people, in none of the essentials
of organic synthesis.5
Though great monuments sprang up in
large numbers in post-Buddhistic India, in her
earlier period of long civilized history, she put
her powers into the dreams and philosophy
of the Upanishads. And it can be a better
means of preserving our ancient heritage
than through words, the repository of human
October 2017
 32
thought in spite of their ephemeral character.
We find today that the devastation to our
historic monuments could not efface from
the face of the nation the thought current set
in motion by the Vedas and the Upanishads.
In the modern world, the most ancient books
of the worldthe Upanishadsare read and
sought after by intellectuals everywhere.
Therefore, Nivedita says, Indian students will
do most to help the growth of knowledge, if
they begin (the study of Indias history) with
the robust conviction that in the long tale of the
motherland there can be nothing to cause them
anything but pride and reverence.6
Nivedita was aware that, if a nation wants
to progress, she has to learn from others, too.
While keeping the essentials intact, the non-
essentials that may be unwanted accretions to
the national mind will have be brushed aside.
Swami Vivekananda had pointed out that
Indias degeneration began on that day when
she invented the word mleccha for foreigners
and shut herself away from the outside world.
A harmonious fusion of the best in the East and
West was what was needed by India.
Nivedita knew that Indias contribution
in the past to worlds culture and civilization
was not sufficient to keep her alive. She
must be conscious of her individuality in the
present time and renew herself for bringing
forth new blossoms in all walks of life;
otherwise, she would disappear like ancient
Egypt and Greece, Judea and Rome. Reflecting
thus, she writes: To give a religion to the
world may be a sufficient proof that ones past
was not in vain, but evidently it is no sort of
safeguard for the future. The orthodox is apt
to tread the round of his own past eternally.
The unorthodox is as apt to harness himself to
the foreign present, with an equal blindness.
In suicidal desperation, the would-be patriotic
reiterate the war cries of antagonistic sects, or
398 T h e Ve d a n t a K e s a r i
moan for the advent of a new religion, as if
by introducing a fifth element of discord, the
Indian peoples could reach unity. Nor does
the education at present offered, promise any
solution of the problem.7
Thus Nivedita called upon Indians to
put forth new enthusiasm in regenerating the
country. And she outlined the task in words
of transparent clarity: Our task is to translate
ancient knowledge into modern equivalents.
We have to clothe the old strength in a new
form. The new form without that old strength
is nothing but a mockery: almost equally
foolish is the savage anachronism of an old-
time power without fit expression. Spiritually,
intellectually, there is no undertaking, but we
must attempt it.8
III
Today we have come a long way off
from the conditions that existed in Niveditas
time. The struggles of the early decades of
this century have borne fruit as political
independence. But, perhaps owing to our
many commissions and omissions, we are
struggling for our place in a narrow world
that has seen two world wars since Niveditas
time. And the problems we face today are, in a
sense, more acute than in her time.
All right-thinking Indians have to give
thought to these questions: What ails us today?
Why are we so dependent on other countries
economically? How can we make our voice felt
in a highly competitive world? Is it by ignoring
our past that we can progress or through a
proper understanding of the past, present,
and the future of the country? What should
be our guide-lines for steering our course
across these troubled waters? We can answer
these questions to a great extent by studying
Niveditas approach to Indias problems. And
we must remember that Niveditas ideas were
October 2017
 33
moulded in the fiery furnace of her masters
life and teachings.
Todays crisis in India may be termed
as a crisis of values. Our problems on the
economic, political, and social levels can all be
traced to this one cause. A nation reflects its
philosophy in its various aspects of life. But
what is our philosophy today? Social values
are in a melting pot, while there is a spiritual
vacuum. The high ideals that characterised
our leadership in the beginning of this century
raised high hopes in many a heart of a full-
fledged renaissance in all walks of life. But one
now feels as if the flower of renaissance has
withered before it fully blossomed.
Indias political struggles and social
upheavals in the nineteenth and twentieth
centuries were rooted in its past and were
PA G E S P O N S O R : S M T. K A I L A S H D E V I J A I N , K O L K ATA
yet modern. To blend harmoniously the best
of both the worldsthe East and the West
was the slogan of the day. But what do we
find today? It looks as if we are tired after
the first round of the battle is won. There is
an all-round lack of enthusiasm, of inertia.
Young and old alike look to others to solve
their problems, while those who are piloting
the ship of State harp on old-time slogans with
little relevance to current problems.
But what Nivedita said fifty years
back greatly applies to us even today:
The Indian mind has not reached out to
conquer and possess its own land as its
inalienable share and trust, in the world
as a whole. It has been content, even in
things modern, to take obediently whatever
was given to it. And the newness and
the strangeness of the thing given has dazed
it. The Indian people as a whole for the last
two generations have been as men walking in
a dream, without manhood, without power to
react freely against conditions, without even
commonsense.9
399 T h e Ve d a n t a K e s a r i
What is needed today is fresh thinking.
A new leadership, not afraid to think anew and
not forgetting older values that have preserved
our individuality all these thousands of years
is the need of the moment. And this new
thinking has to be constructive. The problem
now is not fighting against an alien power,
but struggling against our own defects. The
educated Indian, the affluent Indian has to
understand that the values of selflessness and
love of truth are the very basis for serving
the nation. The moment we attained political
independence, most of us have started
thinking in terms of reaping its benefits as
early as possible, at the cost of others, instead
of understanding that the real struggle to
make the nation self-sufficient lies ahead.
The result is that plans and projects, however
wonderful they may appear on paper, fail to
materialise into reality or at the most remain
poor imitations of Western models, worked
inefficiently, proving themselves a drain on the
nations resources.
We might have succeeded in our age
of revolt and political struggles, but we have
not yet proved ourselves equal to our task in
this age of construction. Constructive work
needs the very values of Shraddha and sacrifice
which Swami Vivekananda stressed. Today
it appears that Tamasinertiahas once
again come over the land as a dark cloud. The
young man vainly searches for a higher ideal
in life, by working out which he can obtain
a sense of fulfilment. But alas! he can only
imitate the film stars or be a victim to some
latest fad imported from the West! This state
of affairs must change if we have to go ahead
as a nation.
And to bring about the change, the
young men and women of this country
must acquaint themselves with the values
of renunciation and sacrifice that have
October 2017
 34

sustained this nation for five thousand years.
In their ears must ring once again the voice of
Swami Vivekananda: O India! With this mere
echoing of others, with this base imitation of
others, with this dependence on others, this
slavish weakness, this vile detestable cruelty
wouldst thou, with these provisions only,
scale the highest pinnacle of civilisation and
greatness?.... O India; Forget not that the idea
of thy womanhood is Sita, Savitri, Damayanti;
forget not that the God thou worshippest is
the great Ascetic of ascetics, the all-renouncing
Shankara, the Lord of Uma; forget not that
thy marriage, thy wealth, thy life are not for
sense-pleasure, are not for thy individual
personal happiness; forget not that thou art
born as a sacrifice to the Mothers altar; forget
not that thy social order is but the reflex of the
Infinite Universal Motherhood; forget not that
the lower classes, the ignorant, the poor, the
illiterate, the cobbler, the sweeper, are thy flesh
and blood, thy brothers. Thou brave one, be
bold, take courage, be proud that thou art an
Indian, and proudly proclaim, I am an Indian,
every Indian is my brother.10 Today, while
we pay our homage to a martyr in the cause
of India, a lioness who sprang from the rulers
country to arouse the vitality of young India
and worked with a deep understanding of her
institutions, let us bestir ourselves to action
action that makes less noise, but works silently,
yet sincerely, and steadily. And let us pray in
the words of the Upanishadic Rishi:
Asato ma sad gamaya;
Tamaso ma jyotirgamaya;
Mrityor ma amritam gamaya.
Lead forth
From untruth to Truth,
From darkness to Light,
From death to Immortality.

References
1. An aged devotee of Sri Ramakrishna 6. Ibid p. 24
2. The Web of Indian Life. Introduction, p. xi 7. The Web of Indian Life, P. 301
3. The Master as I Saw Him, P. 104 8. Aggressive Hinduism. P. 21
4. Footfalls of Indian History. p. 14 9. Ibid., p. 20
5. Ibid p. 16 10. Complete Works of Swami Vivekananda, 4: 479-80.

Beauty of place translates itself to the Indian consciousness as Gods cry to the soul.
Had Niagara been situated on the Ganges, it is odd to think how different would have been
its valuation by humanity. Instead of fashionable picnics and railway pleasure-trips, the
yearly or monthly incursion of worshipping crowds. Instead of hotels, temples. Instead of
ostentatious excess, austerity. Instead of the desire to harness its mighty forces to the
chariot of human utility, the unrestrainable longing to throw away the body, and realise
at once the ecstatic madness of Supreme Union. Could contrast be greater?

Sister Nivedita, Sister Nivedita's Works, vol.2, p.212

400 T h e Ve d a n t a K e s a r i October 2017

 35
Article
Renounce and Enjoy
MADAN MOHAN MATHUR
When Mahatma Gandhi was asked if he
could put the secret of his life into three words,
he quoted from the opening sloka of Isha
Upanishad: Renounce and
Enjoy! If all the Indian scriptures were reduced
to ashes save for this verse, he said, Hinduism
would still endure forever.1
On the face of it, this may appear to be
a contradictory statement. How can we enjoy
something if we renounce it? For instance,
how can we enjoy an ice cream if we are asked
PA G E S P O N S O R : S R I V E N K ATA R A O G . , H Y D E R A B A D
to throw it away? Or enjoy good music or
beautiful scenery if we close our ears or eyes?
Obviously, there has to be some deeper
meaning to Gandhijis statement. Furthermore,
Isha Upanishad is known for its pithy and
precise presentation of the Vedic philosophy.
Therefore, in order to fully appreciate the
importance of the three words quoted by
Gandhiji, we need to understand the full
meaning of the opening sloka.
It is well-known that the subtleties of
the abstract concepts conveyed in the original
Sanskrit texts are difficult, if not impossible, to
express in any foreign language. However, we
are fortunate that we have a number of excellent
English translations by some of the learned
sannyasis of the Ramakrishna Order; these
translations are the main source for this article.
The first sloka of Isha Upanishad says,
Swami Gambhirananda translates it as:
All thiswhatsoever moves on the earth
The author, an octogenarian, lives in Delhi.
401 T h e Ve d a n t a K e s a r i
should be covered by the Lord. Protect (your
Self) through that detachment. Do not covet
anybodys wealth.2
Swami Ranganathananda also uses
similar words in his translation: Whatever
there is changeful in this ephemeral world, all
that must be enveloped by the Lord. By this
renunciation, support yourself. Do not covet
the wealth of anyone.3
Similar expressions are used by Swami
Paramananda: All this, whatever exists in
the universe, should be covered by the Lord;
having renounced (the unreal), enjoy (the
Real). Do not covet the wealth of any man.4
However, Swami Prabhavananda
expresses the idea somewhat differently: In the
heart of all things, of whatever there is in the
Universe dwells the Lord. He alone is the reality.
Wherefore, renouncing vain appearances, rejoice
in him. Covet no mans wealth.5
Analysing the sloka in the light of the
above translations will help us to understand
the full meaning of the sloka. The sloka has
three distinct, though interconnected, parts.
Firstly, whatsoever moves on earth
or whatever exists or is changeful in this
ephemeral world, should be covered or
enveloped by the Lord. Should be covered
or enveloped by the Lord seems to imply that
some sort of effort of the mind is necessary to
cover the apparent physical world by the Lord.
However, to say that In the heart of whatever
there is in the universe, dwells the Lord who
alone is the reality is a statement of a definite
October 2017
 36

pre-existing fact, which does not require any
action on our part. This apparent disparity
gives rise to a question: If the Lord, who
alone is the reality, permanently dwells in
everything that exists, then why are we being
asked to cover or envelope it by the Lord?
This apparent confusion has been
clarified by Swami Paramananda who
explains that we cover all things with the
Lord by perceiving the Divine Presence
everywhere. When the consciousness is firmly
fixed in God, the conception of diversity
naturally drops away; because the One Cosmic
Existence shines through all things. Swami
Ranganathananda also says that if we can see
the eternal in the midst of the non-eternals, if
we can envelop everything with the Lord, we
can understand the real nature of the universe.
The second part of the verse brings us
to the crucial three words which Gandhiji
has interpreted as renounce and enjoy. As
explained above, tena tyaktena means through
renunciation or detachment and bhunjithah
means protect or support yourself. Sri
Shankaracharya also interprets it as protect
because knowledge of our true self is the
greatest protection and sustainer. Although
Swami Paramananda uses the word enjoy,
he clarifies it by saying, having renounced
(the unreal), enjoy (the real). We cover all
things with the Lord by perceiving the Divine
Presence everywhere. The same idea is
expressed by Swami Prabhavananda when
he says, renouncing vain appearances, rejoice
in him. Elaborating this further, Swami
Ranganathananda says, In the language of
Vedanta there must be both a negation and
an affirmation, if we are to enjoy this world.
Therefore, if we are to enjoy this world,
we must protect ourselves by renouncing
whatever is not real.
Finally, the verse ends with a forthright
direction: Do not covet the wealth of another.
As stated by Swami Ranganathananda, this is a
very plain statement but it involves a number of
ethical and spiritual values. Whatever you have
gained by your honest labour that alone belongs
to you; enjoy life with that and do not covet
what belongs to others. Another interesting
interpretation given by Sri Shankaracharya is:
Do not covet, for whose is wealth? That is to
say that since nobody actually possesses any
wealth, what is there to covet?
Summing up the whole purport of this
opening sloka of Isha Upanishad, Swami
Ranganathananda says: Renunciation is
an eternal maxim in ethics as well as in
spirituality. There is no true enjoyment
except what is purified by renunciation.
This world is worth enjoying and we
should enjoy it with zest. Zest for life is
expounded throughout the Bhagavad Gita
and the Upanishads. The great teachers who
discovered these truths were not kill joys; they
were sweet and lovable men. Sri Ramakrishna
was full of joy and Sri Krishna was full of
joy. But before we can enjoy this world, we
have to learn the technique of enjoyment
and this technique is summed up here in one
word renunciation. Through renunciation
and detachment, we become identified with
the immortal and divine Brahman which
is the Self of all. We see with our eyes and
mind purified that universe as Brahman and
renounce what our small separatist ego had
conjured up.

References: 1. God Makes The Rivers Flow, Eknath Eswaran, Jaico Publishing House, p 299. 2. Eight Upanishads,
Swami Gambhirananda, Advaita Ashram, p 4-6 3. Four Upanishads, Swami Paramananda, Sri Ramakrishna
Math, Chennai, p 20 4. The Message of the Upanishads, Swami Ranganathananda, Bharatiya Vidya Bhavan, p 77-
79 5. The Upanishads, Swami Prabhavananda, Sri Ramakrishna Math, Chennai, p 3

402 T h e Ve d a n t a K e s a r i October 2017


Article
Sister Gargi and Her New Discoveries
PROF. S. RADHAKRISHNAN
(Continued from the previous issue. . .)
There were a few Americans who
thought that Swamiji, coming as he did from
the exotic East, must be a miracle worker,
but were so disappointed by his lecture, that
they accused him of merely talking and not
displaying any tricks!
He was called Vive Kananda,
Kananda, the Rajah, the Brahmin monk,
Buddhist priest and many such names by the
American press.
An anonymous American clergyman
PA G E S P O N S O R : S M T. G I R I J A M M A K . N . , VA R A N A S I
for whom the heathen Indians talk was so
irresistible, found consolation in his discovery
that now it transpires that he (Swamiji) is
a graduate of Harvard University. That is
where all his 19th century notions came from.
He is indebted to Asia only for his colour and
costume! 21
At Detroit, among the 200 characters
at a childrens fancy dress party there was a
miniature Kananda with his orange robe, red
sash and buff coloured turban and it turned
out to be the hit of the evening. 22
Swamiji struck up friendship with fellow
travellers, including cowboys, while travelling
in family tourist cars or day coaches (the usual
modes of long distance travels at that time) and
more often than not transformed their lives
altogether in the process.
Based on Mahendra Dattas account,
Marie Burke reports about the merciless
drubbing given by Swami Vivekananda to
an Anglo Indian for his invective against
Buddha, Indian Sadhus et al. This fury went
The author, a retired Professor of English, lives in Thrissur.
403 T h e Ve d a n t a K e s a r i
37
on for thirty minutes supported by thorough
grasp of English history. The poor man wept
uncontrollably. Soon thereafter the scheduled
lecture was completed with perfect normalcy.
And then entering into the downstairs parlours,
Swami Vivekananda said, Dont forget, that
man, too is Narayana. The sceptre of the Raja
punished, the hand of the Rishi blessed.23
Burke also dwells upon his rigorous
and stupendous work and the gruelling
and exhausting demands, both physical and
mental, it made upon him. In one of his letters
Swamiji wrote, I had often to make my way
through snow covered mountains in the
terribly severe winters and had to travel even
up to one or two o clock at night. 24 Travelling
for hours by train or by any available
conveyance from one city to another hundreds
of miles apart, often without food and sleep,
must have been nerve wracking and extremely
wearisome. But he endured them all.
Burke also corrects many of the generally
held misconceptions, like, for instance, Swamiji
slept in a huge empty box on arrival at
Chicago to attend the Parliament of Religions.
This was, as she explains, due to the confusion
between a box and a boxcar. (A boxcar in
the American idiom is what in India would
be called a goods wagon a traditional
American shelter for the homeless and
penniless wanderer).25
Burke is at pains to point out that on
many occasions Swamiji was on the verge of
nirvikalpa samadhi and that he was drawn
October 2017

back by his Master and by his own love and
compassion for man in order that he might
fulfil his mission.26 In fact, she observes that
although we would like to consider Swamiji
primarily as a man of action, a lecturer
and a writer, he was in fact continually
in a transcendental state of consciousness,
possessed of innumerable spiritual experiences
of the highest order and while undertaking the
most rigorous of active lives, performing on
a deeper level a service of incalculable value
to the world.27 In other words, behind his
patriotism and intellectual eminence he was
divinely guided. He was Iswara-kalpa (God
like), living as he did on the very borderland
of the Absolute, his will is Gods Will, his
every action the action of God in and through
everything he said and did. His profound
calm and peace, his boundless compassion for
all humanity and his ready ability to awaken
spirituality in others loomed large and it was
that that captured the heart of this country.28
Burke concludes Part I of her work by quoting
Swami Abhedanandas evaluation of Swami
Vivekananda: The preachers of truth are
very few, but their powers are felt by those
who happen to come within the atmosphere
of their divine personality. Such a preacher
of truth occasionally appears, like a gigantic
comet above the horizon, dazzling the eyes
and filling the hearts of ordinary mortals with
wonder and admiration, and silently passes
away into the invisible and unknown realms
of the universe. The late Swami Vivekananda
was one of those great comets who appeared
in the spiritual firmament once perhaps after
several centuries.29
Burke earnestly thinks that divine grace
was upon her too and it was that that made her
undertake the task of writing the book. In other
words, just as Swamiji was doing the work of
the Divine Mother and his Master, so also was
404 T h e Ve d a n t a K e s a r i
38
Sister Gargi playing her divinely ordained role
in that cosmic drama. But for her stupendous
work, we would not have known much of
Swamijis life and mission in the West.
Burkes work has won whole-hearted
appreciation and praise from world renowned
writers like J.D. Salinger, Gerald James Larson
and Houston Smith to mention but a few. Her
method of writing has influenced subsequent
writers of biography, both Indian and foreign.
In fact, she has blazed a trail in the field of
writing biography by making it in addition a
source book of the period as well. A decade
after the first publication of her work, Sankari
Prasad Basu and Sunil Bihari Ghosh brought
out their work Vivekananda in Indian Papers
1893-1902 in which they tried to recreate
from the reports of contemporary Indian
newspapers and journals the intense and
dynamic life and the spiritual eminence of
Swamiji and the world moving and nation
building mission he had undertaken. Three
volumes in English in the series titled Swami
Vivekananda in Contemporary Indian News
(1893-1902) with Sri Ramakrishna and the
Mission have already been published by the
Ramakrishna Mission Institute of Culture,
Kolkata and three more volumes are to follow.
They have acknowledged their indebtedness
to Burke as they were inspired and motivated
by her to write this Indian sequel to her New
Discoveries. In fact Burkes influence can be
discerned in many of the works on Swamiji
published subsequently.
Burke continued her writing even after
the publication of her monumental multi-
volume work. In 2003, at the age of 90, she
published the book she had wanted to write in
the first instance, a remarkable biography of
her mentor and spiritual teacher titled A Heart
Poured Out: A Story of Swami Ashokananda.
It is a soul stirring story of a mahatma, whose
October 2017
 39
life of dedication, universal love and sacrifice,
expressed elegantly and feelingly, cannot but
move and inspire the readers. It is a masterly
tribute and a testament to a great soul and
his life. Shafts of Light, which came out
in 2004, is a compilation of more than 800
selected spiritual teachings and instructions
of Swami Ashokananda for practice. Her
book A Disciples Journal: In the Company
of Swami Ashokananda is an account of her
training under her guru and contains much
autobiographical elements. Another valuable
work of Burke is Swami Trigunatitananda:
His life and work, (published in 1997) dealing
with the life and mission of this direct disciple
of Sri Ramakrishna, who was in charge of
the Vedanta Society of Northern California
for some time. Besides these highly erudite
works, she also wrote books for the edification
of children like Hari, the Lion and Vedantic
PA G E S P O N S O R : S R I A R N A B D E , A S A N S O L
Tales. The former is a Western version of
the story of a lion who deludes himself into
believing he is only a lamb. This parable,
which was used by Swamiji to show that
we are ignorant of our true divine nature, is
delightfully employed in this story. Vedantic
Tales is a book containing six popular stories
taken from Vedantic studies, each of which has
a moral lesson to teach.
Besides writing books, Burke also
contributed a number of articles and delivered
a number of speeches mostly on Vedanta and
on Swamiji and other Sannyasins.
In 1974 Burke took her vows of
brahmacharya from the Ramakrishna Mission.
She was then given the monastic name Gargi,
the great woman Vedic scholar. In 1983 she
was given the first Vivekananda Award by
the Ramakrishna Mission for her monumental
research on Swami Vivekananda. She later
References: 21. SVW1 p. 232 22. SVW1p.380 23.SVW4 p. 191-2 24. SVW1p.466 25. SVW1P.59 26. SVW1
p.178 27.SVW1p. 475 28.SVW1 p.478 29. SVW1p. 479 30. www.advaitashrama.org/content/Pb 2004
405 T h e Ve d a n t a K e s a r i
took her final vows of sannyasa and was
given the name Pravrajika Prajnaprana.
She continued writing till her very end,
staying at the Vedanta society of Northern
California in San Francisco. She was the first
President of Ridgley Manor till her very end.
Ridgley Manor was the country house of the
Leggett couple, where Swamiji had stayed for
weeks together and taken classes during his
American visits. Swamiji was drawn to the
place by its serene atmosphere and natural
beauty. Later the Vedanta Society took over the
place and Burke did much to make it an ideal
Retreat for spiritual practices and Vedantic
studies.
Burkes extraordinarily fruitful life came
to an end in 2004 at the age of 93. She left
behind a very rich legacy in the form of her
invaluable writings, which continue to inspire
and transform men and women everywhere.
In the words of Swami Atmarupananda, she
bridged cultures and continents, connected
generations past and present, and preserved
traditions and sacred memories. You have
become immortal, Gargi, for your colossal and
pioneering work on Swamiji! wrote Bharat
Maharaj, Swami Abhayananda.30
Any serious study of Sister Gargi is
not complete without at least a mention of
Pravrajika Prabuddhaprana (Leona Katz)
of Sri Sarada Math. Her works Tantine: the
Life of Josephine MacLeod, Friend of Swami
Vivekananda and Saint Sara: the Life of
Sara Chapman Bull, the American Mother of
Swami Vivekananda bring out many hitherto
unknown but significant facts about Swamiji
and hence, like Burkes, are indispensable for
a true understanding of him. Her works too
are characterised by intellectual honesty and
scrupulous adherence to facts. (Concluded.)
October 2017
 40
New Find

Unpublished Letters of
Swami Saradananda1
Calcutta
6.12.22
My dear Mokshadananda
Your letter of 2nd Dec 22 has duly come to hand. I am sorry to learn you are suffering from
rheumatic joints. I hope you will soon get rid of it. I hope Noren Dr. is well by this time. My
blessings and best wishes to you, Noren Dr. and the rest of the inmates of the Ashrama.
The Holy Mothers 70th Birthday Anniversary will come off on Monday next, the 11th of Dec.
22. So we have been kept busy.
How is Ram Atul? My blessings to him when you meet him.
Yours in the Lord
Saradananda
[On the post card:]
Swami Mokshadananda
Pande Lodge
Pokherkholi
Almora U.P.

The Ramakrishna Mission

(Calcutta Centre)
1, Mukherji Lane, Baghbazar,
Calcutta.
June 1, 1923.
My dear daughter B.,
I thank you for your kind letter of the 30th May. Have you not heard of the promise in the
Bhagavad Gita thatHe, who takes refuge in Me and depends on Me with his whole heart, is
always protectedalso, I bring every necessary thing to him, who always keeps himself in touch
with Me by worshipping and thinking of me with a whole heart!
Those texts will give you the answer to the questions that have come to your mind from our
friend Dr.Ghoses letter. But then you have already found the answer in the text ye shall not need
to [fight in this battle;] set yourselves, stand ye still & see the Salvation of the Lord.
Gonen has arrived today at about 12 Oclock. He is looking much better than when he went there.
Golap Ma & Jogin Ma are about the same in health as when you saw them last. They are both
sending their love and blessings to you and the children.
With my blessings and best wishes to you always and to Jaggy and Enid,
Yours in the Lord
Saradananda

Reference: 1. A direct disciple of Sri Ramakrishna and the first General Secretary of the Ramakrishna Order.
Courtesy: Ramakrishna Museum, Belur Math
406 T h e Ve d a n t a K e s a r i October 2017
 41 14
15

The Order
on the March

News & Notes from Ramakrishna Math and Ramakrishna Mission

Commemoration of Sri Ramanujas 1000th Birth Year
Sri Ramakrishna Math, Chennai, and Sri Parthasarathy Swamy Sabha, Chennai, jointly organised
the commemoration of Sri Ramanujas 1000th Birth Year at Narada Gana Sabha, Chennai, on 10
August 2017. The occasion was marked with a musical tribute by the students of
P.S. Senior Secondary School, Mylapore, and a drama in Tamil on the life of Sri
Ramanuja by K.R.S. Kumars Nadakakkavalar Kalaikoodam. A new edition of
Life of Sri Ramanuja by Swami Ramakrishnananda was formally released on the
occasion and the chief guest Honble Justice Smt. Indira Banerjee, Chief Justice
PA G E S P O N S O R : S M T. C H A N D R A A I YA N G A R , C H E N N A I

of Madras High Court, received the first copy of the book from Revered Swami
Gautamanandaji Maharaj. The occasion was felicitated by Sri N. Murali, co-
chairman, Kasturi & Sons ltd. and Dr. Nalli Kuppusami Chettiar.
Swami Ramakrishnananda, the author of the book, was a direct disciple of Sri
Ramakrishna and an illumined saint of highest order, who himself was considered
like an Alvar by those who knew him. After laborious study and discussion, he wrote a series of articles
on Sri Ramanujas life and glory for the benefit of the people of Bengal who knew almost nothing
of this great Acharya. The articles were serially published in Udbodhan, the Bengali magazine of
the Ramakrishna Order. These articles were translated into English by Swami Budhananda and were
published serially in the Vedanta Kesari. These translated articles were later edited and published as a
book in 1959.
Some highlights of the new edition: A new layout with bigger font size; diacritical marks wherever
necessary for Sanskrit and Tamil words; additional footnotes and endnotes; alternative narratives of
incidents from Arayirappadi Guruparamparaprabhavam, one of the most authentic sources of Sri
Ramanujas life; and more than 150 colour photographs.

Anniversary Celebration
The 2 Anniversary of Ramakrishna Mission Ashrama, Tirupati, was celebrated from 5th to 8th
nd

August 2017. A Teachers Convention was held on 5 Aug which was attended by 200 teachers. A Retreat
for devotees was conducted on 6 Aug in which around
200 devotees participated. A public meeting was held on
the same evening which drew a large number of people.
On 7 Aug a Youth Convention for Girls was held in
which 240 girls participated. A Youth Convention for
Boys was held on 8 Aug for 200 boys.

407 T h e Ve d a n t a K e s a r i October 2017

 42

New Mission Centres

(1) A new branch centre of Ramakrishna Mission has been started on the premises of Ekalavya Model
Residential School (EMRS) and an adjacent plot of land at Jhargram in West Bengal leased out by the
Government of West Bengal. The government had been running this school before handing over its
management to Ramakrishna Mission. The school has been renamed Ramakrishna Mission Vidyamandira
(EMRS).
(2) Another branch centre of Ramakrishna Mission has been started on the thirty-six acres of land at
Lumdung village in East Kameng district of Arunachal Pradesh received as a gift from Nanghee Natung
Moya Tacha Welfare Society and the people of Lumdung. Construction of the buildings of the centre
will start shortly.
(3) One more branch centre of Ramakrishna Mission has been started on the five acres of land at New
Town in Kolkata leased out by the Government of West Bengal on a perpetual basis. The centre is called
Ramakrishna Mission Centre for Human Excellence and Social Sciences.

Celebration of the 150th Birth Anniversary of Sister Nivedita

Antpur Math conducted a youths convention on 30 July in which 153 youths participated.
Chennai Math held a convention for students at Chengam in Thiruvannamalai district on 11 August;
it was attended by about 200 students.
Coimbatore Mission Vidyalaya conducted quiz competitions and lectures in three villages near
Coimbatore on 2 and 16 August. In all, 302 people, mainly students, took part in the programmes.
Lalgarh Math held a procession, cultural competitions and a public meeting on 25 and 26 April; a good
number of people participated in the programmes.
Salem Ashrama held programmes for students at six schools in and around Salem from 13 July to
8 August. In all, 1472 boys and girls attended the programmes. The centre also conducted a youths
convention on 28 August in which 900 students from 12 colleges took part.
Saradapitha conducted seminars in two girls schools at Belur and Rahara on 17 and 18 August
respectively. In all, about 500 students and 50 teachers took part in the seminars.
Sarisha Ashrama held a teachers seminar on 1 July in which 65 teachers from different schools
participated.
Swamijis Ancestral House held four lectures between 28 July and 9 August at the centre; they were
attended altogether by 1410 people. During the same period three discourses were conducted, on the
centres initiative, in and around Kolkata; in all, they were attended by about 1000 people.
Varanasi Home of Service conducted a devotional music programme on 27 August.

Free Eye Camps

Bankura treated 1700, operated 179; Bardhaman treated 300, operated 10; Chennai Math through
Chengalpattu centre treated 170, operated 23; Delhi treated 302, operated 37; Ghatshila treated 125,
operated 28; Halasuru treated 388, operated 167; Kamarpukur treated 1729, operated 368; Kanpur
treated 105; Lucknow treated 11149, operated 842; Madurai treated 912, operated 182; Mayavati
treated 1084, operated 332; Medinipur treated 180, operated 50; Porbandar treated 276, operated 97;
Rajamahendravaram treated 998, operated 107; Rajkot treated 722, operated 217; Ranchi Morabadi
treated 6990, operated 16; Salem treated 747, operated 254; Seva Pratishthan treated 366, operated 37;

408 T h e Ve d a n t a K e s a r i October 2017

 43

and Silchar treated 1186, operated 183;

Deoghar centre served lemonade to about 5000 pilgrims during the Shravani Mela from 9 July to 7 August.
Prof. Kaptan Singh Solanki, Governor of Haryana, visited Gwalior centre on 2 August and took part
in the sapling plantation programme conducted there.
Swami Vagishanandaji inaugurated the extended and renovated Sri Ramakrishna Smriti Bhavan at
Sinthi (Beni Pal Udyan) centre on 20 August, the sacred birthday of Swami Advaitanandaji Maharaj.
Sri P B Acharya, Governor of Arunachal Pradesh, visited Narottam Nagar centre on 30 August.

Values Education and Youth Programmes

Delhi centre held 16 values education workshops from 2 to 30 August which were attended by 990
teachers and 70 principals. The workshops were held in 8 states apart from Chandigarh and Delhi.

Swachchha Bharat Abhiyan (Clean India Campaign)

Bankura centre held a cleanliness drive on 13 August in which the campus of a hospital was cleaned.
Coimbatore Mission Vidyalaya conducted four cleaning drives between 1 and 12 August in which the
Vidyalaya students cleaned some public places including a temple.
Mysuru Ashrama conducted three cleaning drives on 6, 20 and 27 August and spread awareness about
cleanliness by visiting homes and commercial establishments.

News of Branch Centres (Outside India)

On Swamijis historic return from the West in January 1897, he had been given a grand reception at
Thambyah Mudaliyar Chathiram, a pilgrims resting place, in Colombo (Sri Lanka). Later on, some more
monastic disciples of Sri Ramakrishna had visited that place on different occasions. A memorial shrine
dedicated to the Holy Trio was recently constructed there by our Colombo centre. Swami Gautamanandaji
inaugurated the memorial on 7 August.
The new altar at the shrine of Portland (USA) centre was consecrated on 14 August.
Swami Ishadhyanananda (Saumik), who had been posted to Sacramento (USA) centre as an Assistant
Minister, reached there on 18 August.
Swami Purnabodhananda (Arkaprabha), who had been posted to Buenos Aires (Argentina) centre as
an Assistant Minister, reached there on 24 August.

Relief Work
1. Flood Relief:
India: (i) Assam: Guwahati centre distributed food packets and clothes among 473 flood-affected
families at Laukhowa village of Bhurbadha block in Nagaon district on 20 August.
(ii) Bihar: Katihar centre distributed food packets and other items among 1866 flood-affected families
of 22 villages in Katihar district from 19 to 25 August.
(iii) Gujarat:
(a) Limbdi centre served food and snaks to 625 people in various places of Limbdi taluk from 27 to
31 July.
(b) Rajkot centre distributed 336 educational kits among flood-affected students of Maliya and Mitana
villages in Morbi district on 10 August.

409 T h e Ve d a n t a K e s a r i October 2017

 Flood Relief Guwahati

44

(c) Vadodara centre distributed food items among 1782 flood-

affected families, and 1700 educational kits (each kit containing a
school bag, a geometry box, writing materials, notebooks, crayons,
etc) among poor and needy students of 60 villages in Banaskantha and
Patan districts from 31 July to 15 August.
(iv) Uttar Pradesh: Lucknow centre served food packets and food
grains among 2620 flood-affected families of 41 villages in Gonda, Barabanki, Balarampur and Faizabad
districts from 7 to 28 August.
(v) West Bengal:
(a) The Headquarters (Belur Math) distributed food and other items among 8988 flood affected families
belonging to 43 villages of Mansuka and Ghatal blocks in Paschim Medinipur district from 1 to 8 August.
(b) Antpur centre distributed food and other items among 29,186 families belonging to 107 villages in
Howrah district from 26 July to 7 August.
(c) Belgharia centre distributed food and other items among 4022 families belonging to 18 villages of
Daspur-1 and Daspur-2 blocks in Paschim Medinipur district from 28 July to 7 August. The centre also
held three medical camps in that region on 27 August in which 909 flood-affected patients were treated.
(d) Cooch Behar centre served cooked food to 1590 flood-affected families of 7 villages in Cooch
Behar district from 13 to 16 August.
(e) Gadadhar Ashrama served cooked food to 850 flood-affected people among 250 families in Hooghly
district on 12 August.
(f) Gourhati centre distributed food and other items among 4336 flood-affected families of 15 villages
in Hooghly district from 28 July to 12 August.
(g) Ichapur centre distributed food and other items among 10,484 flood-affected families of 33 villages
in Hooghly and Paschim Medinipur districts from 27 July to 6 August.
(h) Jayrambati centre distributed food and other items among 2200 flood-affected families in Paschim
Medinipur district from 4 to 8 August.
(i) Kamarpukur centre distributed food and other items among 10,495 flood-affected families of 47
villages in Hooghly district from 30 July to 19 August.
(j) Malda centre distributed food and other items among 1000 flood-affected families of Bamangola
block in Malda district from 16 to 18 August.
(k) Saradapitha centre distributed food and other items among 1435 flood-affected families in Howrah
district from 29 July to 18 August.
Bangladesh: Dinajpur centre served cooked food and distributed food items among 7000 flood-affected
persons in various areas of Dinajpur district from 13 to 17 August.
2. Landslide Relief: Arunachal Pradesh: Aalo centre distributed 11 blankets, a set of utensils and
stationery items a landslide affected family on 1 August.
3. Fire Relief: Arunachal Pradesh: Aalo centre distributed 234 blankets and 37 sets of utensils among
37 families, on 13 August.
4. Distress Relief: Darjeeling, Nagpur and Bangladesh. centres distributed
clothes, old-sheets, school stationary, and food items, among needy people:
5. Winter Relief: Darjeeling and Ooty centres distributed blankets and
winter garments.
Kamarpukur West Bengal

410 T h e Ve d a n t a K e s a r i October 2017


Book Reviews
publishers need to send us two copies of their latest publication.
In The Divine Realm
by Swami Apurvananda
Trans by Swami Vimohananda
Published by Advaita Ashrama, 5,
Dehi Entally Road, Kolkata -700 014.
Email: mail@advaitaashrama.org
2007, paperback, pp.376, Rs.180.
The book under review is a lucid
English translation of the Bengali original titled
Devaloke. The author, had the blessed opportunity
PA G E S P O N S O R : S R I B A L A S U B R A M A N I A M S . , C H E N N A I
to serve for 12 long years Swami Shivanandaji
who was the second President of the Ramakrishna
Order. Apurvanandaji also lived in close contact
with seven direct disciples of Sri Ramakrishna
viz. Swamis Brahmananda, Saradananda,
Akhandananda, Turiyananda, Subodhananda,
Abhedananda, and Vijnanananda. The present book
contains his hallowed, and delightful memories of
these direct disciples and Holy Mother Sri Sarada
Devi.
The first chapter describes how the author
was attracted to Sri Ramakrishna, Swamiji and
the Order, his first day at Belur Math and his first
meetings with the direct disciples. There is also a
thrilling description of his divine vision in which he
saw the Holy Mother Sri Sarada Devi and his first
actual meeting with her.
Much of the next twenty chapters presents
Apurvanandajis memories of Swami Shivanandaji,
popularly known as Mahapurush Maharaj. In
Swami Shivanandajis personality we find a
beautiful blend of an austere nature with a very
tender heart. We remain awe-struck by his deep
humility, his great forbearance in the face of terrible
physical suffering and disability, his regularity
and discipline, his immense kindness toward the
devotees and young monks, and his deeply indrawn
and spiritual nature which made samadhi and other
great heights of spiritual experience quite natural to
him. Mahapurush Maharajs travels to the various
411 T h e Ve d a n t a K e s a r i
45
For review in The Vedanta Kesari,
centres of the Order, his concern for the affairs of
these centres and his contribution in starting new
centres is also presented in detail in these pages.
The author also brings out the uniqueness
of the other direct disciples personalities. Swami
Brahmanandaji known as Raja Maharaj, comes alive
as a true Rajaregal in bearing and a Maharaja of
spirituality, a true spiritual son of Sri Ramakrishna.
The reminiscences of Swami Abhedananda
presents him as a powerful propagator of Indian
philosophy and the message of Sri Ramakrishna.
A revealing sketch of Swami Saradananda, the first
General Secretary of the Ramakrishna Math and
Mission describes him as a cool-headed person
who nurtured the Order from its inception and
provided spiritual orientation for thirty long years
till his passing away. The author remembers Swami
Turiyananda for his compassion, love and motherly
affection. His portrayal of Swamis Vijnanananda
and Akhandananda is delightful, conveying his
loving adoration for them. The memoirs of these
great saints are profoundly inspiring and the reader
feels sanctified by their holy company.
The book also presents glimpses of the
important events witnessed by the author in the
Belur Math, like the visits of Mahatma Gandhi
and Jawaharlal Nehru, and the celebrations of Sri
Ramakrishnas Birthday, Shivaratri, Durga Puja and
Holi. There is vividness in narration with distinct
display of the authors veneration for the Order,
devotion for the Ishta, Guru and revered sadhus,
and duty-consciousness. Intermittent photographic
illustrations and Glossary at the end enhance the
value of the book. The English translation is very
well done and one feels compelled to read the book
in a single sitting.
The impact of this book is not informational
but transformational. It is a fountain of unending
inspiration not only for devotees of Sri Ramakrishna
but for all spiritual aspirants. Contemplation on
each incident presented here elevates us to a higher
October 2017
 46

plane; we feel that we are in the abode of God, in Bharatas Natya Sastra, the role of devadasis
the Divine Realm. in dance/temple ritual and the contribution of
________ DR. CHETANA MANDAVIA, JUNAGADH, GUJARAT. Tamil Nadu to Sanskrit are the concluding two
essays of the publication. The contribution of
Samskrta and Sangita Dandin of Kanci is discussed in the last essay.
Samskrta and Sangita is a valuable publication
by Dr.S.S.Janaki.
for students of dance, music and Sanskrit and
Published by The Kuppuswami scholars of Indian Culture.
Sastri Research Institute, No.84, _____________________________ JAYANTHI VARMA, CHENNAI
Thiru Vi.Ka. Road, Mylapore,
Chennai 600 004. 2010, hardback,
Butterflies, Parathas &
pp.338+viii, Rs.400.
The Bhagavad Gita
The first essay is Dr
Raghavans Sashtyabdapurti Endowment by S. Hariharan, M.D.,
Lecture, from the journals of the Music Academy. Published by Amaryllis. Book
This article traces the use of Sanskrit from the days available at 401, Sakthi Towers, GV
of Samagana, through medieval India, to the pre- Residency, Coimbatore-28, E-mail:
Trinity and Trinity times to later day composers. hariharan.author@gmail.com, 2017,
The second article deals with Samskrita paperback, pp.407, Rs. 250.
as a greatly refined language and the need to
The Lords proclamation anityam asukham
enunciate and modulate accurately the words for
lokam imam prapya bhajasva mam having come
perfect presentation. The word play of Kalidasa
into this transient joyless world, worship Me
is used as an example of the same. There are also
is vindicated in this fiction embedded with the
the very charming descriptions of Sudraka in
teachings of the Bhagavad Gita. It is the story of
Padmaprabhritaka Bhana conveying beautifully the
two young medical practitioners who get the right
picture of a young girl playing with a ball.
direction to lead their lives, like the prodigal son in
The next article deals with Sangita in the
the Bible, while trying to write an assignment on
Vedic period with references to gatherings, Samana,
their understanding of the Gita from the perspective
sacrifices called Mahavrata and a study of Sangita
of the young educated modern Indian.
and non-Sangita aspects of Mahavrata. A study
As Hinduism does not enforce upon its
of a variety of ancient musical instruments is also
followers the reading of scriptures, modern Hindus
included.
are woefully unaware of the treasures of wisdom
The next six articles study the role of
lying therein. In this circumstance, this book will
Dikshitar, through what the author defines as the
serve as a practical manual for the modern man
golden age of Carnatic Music. These articles trace
to transcend the trials and tribulations of real life
the history and contribution of Sri Muthuswami
with the application of the practical teachings of
Dikshitar, his special connection with Tiruvarur,
the Bhagavad Gita coming as the succour. Blend of
the glory of the place and Tyagesas Ajapa-hamsa-
fiction and spirituality with real life examples make
natana. The author goes on to present a detailed
the slokas of the Gita easy to comprehend. The
study of Dikshitars compositions on Ganapati with
appendix helpfully sums up point-wise the basic
special focus on Maha and Uchista Ganapati. A
ideas of the Gita.
study of Sri Visvanatham Bhajeham the Caturdasa
A case in point: The protagonist frequently
Ragamalika follows, in which the author describes
gets nightmares of pushing down his friend into
Lord Viswanatha associated with his consort in the
abyss. At the end of the story, we find the dream:
linga form at the Kuzhikkarai temple as wearing
We are both hurtling down. Our eyes fall on the
a garland of fourteen ragas within himself in
great bottomless abyss before us. We look at each
the form of the fourteen worlds - other, and smile. We do not experience even a
-. The Navagraha tinge of anxiety or fear. Why should we? We were
kritis of Dikshitar which typify the mastery both flying. This is what happens when people
Dikshitar had over the Sastras are also analysed. spiritualize personal and professional life they

412 T h e Ve d a n t a K e s a r i October 2017

 47
lead a meaningful life, mentally free from pain,
worry and tension.
Looking at the chapterization, it seems the
book was originally planned to be a magnum
opus (like The Great Indian Novel, adaptation of
the Mahabharata by Sashi Tharoor); and then the
author changed his mind. The first two chapters
are named after those of the Gita, then two Gita
chapters are joined as one in the next two chapters
each; and then it straightaway reaches the last
chapter of ultimate surrender. The language
perhaps errs a little too much on the side of Tamil
colloquialism and pronunciation based spellings
(Bakthi for bhakti, Swami Sithbavananda for Swami
Chidbhavananda), which makes one question its
broader appeal to the reading community.
It is heartening to note that young
professionals like Dr. Hari Haran are trying to
inspire people to return to their roots, thereby
proving the relevance of our ancient scriptures even
in these modern times.
____________________________ RUCHIRA MITRA, HYDERABAD
Vedas & Saivam
by S.Kothandaraman, translated in
PA G E S P O N S O R : A D E V O T E E , C H E N N A I
English by S. Ponnuswamy.
Published by Giri Trading Agency,
Pvt. Ltd., 372/1, Mangadu
Pattukoot Road, Mangadu, Chennai
- 600 122. 2015, paperback, pp.208,
Rs.95.
In this monograph the author
attempts to show the influence of the Vedic cult
in the origin and growth of Saivism. The Vedic
pantheon subscribes to polytheism and nowhere
do we come across the name Siva. However as per
the excavation report of Sir John Marshal, Saivism
and Siva worship were prevalent in the Indus valley
and hence they are pre-historic. The author tries
to show that Tamil Saiva religion and philosophy
After visiting a sacred spot or a place of pilgrimage, you must take hold of the holy
thoughts that arose in the mind while there, sit down in a solitary corner and think of
them till you are immersed in them. You must not devote yourself to the pursuit of the
senses, driving away the higher ideas from your mind immediately after you leave holy
places.
413 T h e Ve d a n t a K e s a r i
owe their existence to the Vedas. Vedic literature
was influenced by Shiva worship, just as Siva
worship was accepted by Vedic people (p.12). This
sweeping statement requires more authentication
and substantiation.
Saivism does not reject the Vedic authority
nor totally adheres to its teachings. Thirujnana
Sambandhar holds that the name of Siva, Na Ma Si
Va Ya, conveys the true meaning more than the four
Vedas. Sekkilar states that Sambandhar was born
for the flourishing of Vedic path (vedaneri) and for
the prosperity of the Saiva sect (Saivathurai). Saiva
Siddhanta is known as Agamanta since its doctrines
are based on the jnanakanda of the Saivagamas,
besides cariyai, kiriyai and yogam which form the
basis for Saiva religion. Thirumular rightly remarks
that Vedas are the generic scriptures while the
Agamas are special texts and both are revealed by
Siva. The author incidentally refers to the Agamas,
but does not explain why the followers of Vedas
reject the authority of the Agamas.
Had he avoided superficial statements and
fantastically fabricated fanatic expressions this work
would have been a masterpiece worth reading.
Some of these statements are: Shiva might be new
to Tamil land, but people could have considered
Him as the ancient God of Primacy (p.19). Hence
the Indus valley people might have worshipped
Shiva by giving a form to the Hill, which was
worshipped as God. This worship might have come
down to Tamilnadu after Tholkappiam days. (p.31)
The temple worship is for those who cannot chant
Vedas and cannot do Yagnas. Their desire was that
the Vedic practices should be continued without
break. Thus all these saints respect and value Vedas,
but do not prescribe their study for all. (p.97) Many
such statements with hasty generalization are
found in this work. Saiva Siddhanta scholars with
profound historical background can give a fitting
rebuttal to this work.
__________________________ R. GOPALAKRISHNAN, CHENNAI
Sri Ramakrishna
October 2017
T h e Ve d a n t a K e s a r i 48 October 2017
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Sri Ramakrishna Advaita Ashrama

Ashrama Road, Kalady
Dist: Ernakulam-683574, Kerala Email: kalady@rkmm.org
Ph: 0484-2462345/2461071

An Appeal to Devotees and Well-Wishers

Kalady is the Birthplace of Great ADI SHANKARA, incarnation of Lord Siva,
a great spiritual leader, and founder of Advaita School of Vedanta. This Ashrama is situated on banks
of river Purna. Centre begun in the year 1936 and further affiliated to Ramakrishna Math, Belur Math
in 1941. Swami Agamananda, a disciple of Swami Brahmananda is the founder President of this
Centre. From the inception, this Ashrama has been an important hub of activity for Spirituality, Social
reformation and Service in Kerala. We are rendering tirelessly valuable service to the people in the
field of Welfare and Education from past 77 years.
Ashrama is conducting multifarious social activities through Educational institutes, Hostel,
Community Centre, Computer and Typewriting training centres. Ashrama has a Universal Temple,
Auditoriums and School with play grounds for day scholars from Kindergarten to +2 supported with
School Buses & School Libraries. Since 1966 Ashrama is running a Tribal Boys Hostel for Scheduled
Tribes. A Computer and Typewriting training centre for Scheduled Castes helps them in seeking
Government and Private Company jobs. It has a sub-centre at Muvattupuzha.
Ashrama depends largely on the contributions from devotees and well wishers like you for
sustaining the above activities. Often our financial resources dries up quickly owing to meagre
regular donations, insufficient corpus funds and spiralling cost of living. Hence we humbly appeal
our devotees to contribute as well as to inspire friends and relatives to participate in the noble cause
for services mentioned below.
S No. Activity Annual expenses
1. General - Sri Ramakrishna Puja, Jayanti Celebrations, Ashrama 10 Lakhs
establishments, Nitya Anna danam & Sadhu Seva.
2 Education School establishment expenses, Building maintenance, Up- 15 Lakhs
gradation and modernization of School activities, Poor student monetary
fund & Scholarships. Commute facilities maintenance etc.
3 Welfare & Social Services Sri Ramakrishna Gurukulam Hostel 25 Lakhs
expenses and Scheduled Tribe Welfare, Scheduled Caste Skill Training-
Computer Training, Typewriting etc. Poor and widow pecuniary aid.
You may send your contributions by Cheque/DD/ (In the name of Sri Ramakrishna Advaita
Ashrama), Electronic transfer (Canara Bank, Kalady IFSC Code CNRB0002921 Account Number
2921101005444). Please send an E-mail after sending donations with full address and PAN number
to kalady@rkmm.org. The contributions are eligible for deduction u/s 80G of the Income Tax Act.
Contribution above Rs.10,000/- will be taken as endowment fund.
May Bhagavan Sri Ramakrishna shower his choicest blessings in all your endeavours is our
sincere prayer.
Yours in the service of the Lord,
Swami Srividyananda
Adhyaksha
T h e Ve d a n t a K e s a r i 51 October 2017

Sri Ramakrishna Math

Reserve Line, Madurai 625 014, Tamil Nadu
Ph: 0452-2680224 email:madurai@rkmm.org

Dear Well-Wisher,
This is an appeal to raise funds for a new building in Ramakrishna Math Sarada Vidyalaya
school campus. With prayers to the Almighty we wish to tell you about our service activities:
Service Activities:
1. Free food is provided every morning for 120 poor students in our Math premises.
2. Free Medical Service is rendered to poor patients by our Allopathy and Homeopathy
clinics in the Math premises.
3. A Free EyeCare Camp is held on the third Sunday of every month.
4. A Free Accupunture Camp is held on the third Sunday of every month.
5. A Free General Medical Camp is held once in a few months.
Sarada Vidyalaya School: The Math runs Sri Sarada Vidyalaya, a co-educational Nursery and
Primary school in which 545 students are being educated.
Free Tuition Center: In our Sarada Vidyalaya Campus, Free Tuition Classes are held every
evening for government school students from Class III to Class XII.
Scholarship to Poor Students: Every year around 5 lakh rupees is spent on Scholarships that
enable poor students to continue their higher education.

NEED OF A NEW HALL FOR OUR SERVICE

For the efficient functioning of all these service activities we feel the need of a Big Hall that
can accommodate the morning Primary School, the evening Tuition Classes, and also the Free
Medical Camps. Hence we have planned to build a Multipurpose Hall of about 2500 Sq. ft area.
This is estimated to cost rupees 55 lakhs.
We can raise this amount only through generous contributions from devotees and well-wishers.
And we believe we can complete this project with your kind and generous support. All donations, big
or small, will be thankfully accepted and acknowledged. Names of donors contributing rupees One
Lakh & above will be displayed, if they wish, on marble slabs placed in the new building.
Donations may be sent by Cheque/DD in favour of Ramakrishna Math, Madurai, to the
address mentioned above. All donations are exempted from income-tax under section 80-G of the
Income Tax Act.
Bank Details: Account Name: Ramakrishna Math; Account No: 32314981922; Bank: State Bank
of India; Branch: Narayanapuram, Madurai 625014; IFSC Code: SBIN0011063. (Please inform us
through email with transaction details).
I pray to Divine Mother Sri Sri Meenakshi and Sri Sri Sundareswar of Madurai, and also to
Bhagavan Sri Ramakrishna, Holy Mother Sri Sarada Devi and Swami Vivekananda to bless us all.
Please accept my loving namaskars and best wishes,
Yours in the Service of the Lord,
Swami Kamalatmananda
Adhyaksha
T h e Ve d a n t a K e s a r i 52 October 2017

Pray to God with tears in your eyes

whenever you want illumination or find yourself
faced with any doubt or difficulty. The Lord
will remove all your impurities, assuage your
mental anguish, and give you enlightenment.
Holy Mother Sri Sarada Devi

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T h e Ve d a n t a K e s a r i 53 October 2017
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T h e Ve d a n t a K e s a r i 55 55 October 2017
56 Vol.104-10 The Vedanta Kesari (English Monthly) October 2017. Regd. with
the Registrar of Newspapers for India under No.1084 / 1957. POSTAL
REGISTRATION NUMBER:TN / CH (C) /190 / 15-17. LICENSED TO POST
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Date of Publication: 24th of every month

The more we grow in love and

virtue and holiness, the more we
see love and virtue and holiness
outside. All condemnation
of others really condemns
ourselves. Adjust the microcosm
(which is in your power to do)
and the macrocosm will adjust
itself for you.
Swami Vivekananda

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