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TheVedanta
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A Cultural and Spiritual Monthly of the Ramakrishna Order since 1914`15 A pril
2020
Cover Story
Japa Yoga page 15
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Ramlala, is Sri Ramachandra as a small boy. A Ramawat sadhu who came to Dakshineswar had worshipped Ramlala for long in a small image. He was blessed with constant vision of Ramlala. Sri Ramakrishna too saw Ramlala. He told his disciples:
“I actually saw—just as I see you before me—that Ramlala accompanied me dancing, now preceding, now following me. Sometimes he importuned to be carried in my lap. Again, when I took him on my lap, he would by no means remain there. He would go down to run hither and thither, collect flowers in thorny jungles or go to the Ganga to swim and splash water there. I said over and over again, ‘My child, don’t do that, you will get blisters on your soles if you run in the sun; do not remain in water so long, you will catch cold and get fever.’ But he did not give ear to my words, however much I might forbid him. Unconcerned he went on with his pranks as if I was speaking to someone else. He would sometimes grin and look at me with his two eyes, beautiful like the
petals of a lotus, or carry on his pranks with a vengeance. He would pout both his lips and grimace and make mouths at me. I would then actually be angry and scold him, … I would pull him away from the sun or from the water and then cajole him by giving him this thing or that and then ask him to play within the room. Again, finding it impossible to restrain his naughtiness I would sometimes give him a slap or two. Thus beaten, he would pout his beautiful lips and sob and look at me with tears in his eyes, when I would feel pained. I then took him affectionately on my lap and cajoled him. I actually saw and acted thus.”
—Sri Ramakrishna: The Great Master, p.743-44
Ramanavami - 2 April 2020
Editor: Swami mahamedhananda
Published by Swami Vimurtananda, Sri Ramakrishna Math, Chennai - 600 004 and
Printed by B. Rajkumar, Chennai - 600 014 on behalf of Sri Ramakrishna Math Trust, Chennai - 600 004 and Printed at M/s. Rasi Graphics Pvt. Limited, No.40, Peters Road, Royapettah, Chennai - 600014.
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Regd. Off. & Fact. : Plot No.88 & 89, Phase - II, Sipcot Industrial Complex, Ranipet - 632 403, T.N. Editor: Swami mahamedhananda
Published by Swami Vimurtananda, Sri Ramakrishna Math, Chennai - 600 004 and
Printed by B. Rajkumar, Chennai - 600 014 on behalf of Sri Ramakrishna Math Trust, Chennai - 600 004 and Printed at M/s. Rasi Graphics Pvt. Limited, No.40, Peters Road, Royapettah, Chennai - 600014.
Website: www.chennaimath.org E-mail: [email protected] Ph: 6374213070
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Sri Ramakrishnavedanta- darshanasya CatussutriSwami Harshananda
Japa Yoga: Repetition and Reflection on the Holy Name
Dr Satish K Kapoor
Little MagicianGitanjali Murari
Allama PrabhuShivanand Shahapur
Sri Ramakrishna and the Pilgrimage MindsetSwami Chidekananda
FreedomSwami Satyapriyananda
FEATURES
8 Atmarpanastuti 9 Yugavani10 Guest Editorial13 Reminiscences25 Pocket Tales27 Vivekananda Way31 Poorva51 Pariprasna53 The Order on the March
Roots in the Air and Shoots in the SoilLakshmi Devnath
15
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Vol. 107, No. 4 ISSN 0042-2983
Cover Story
The VedanTa KesariA Cultural and Spiritual Monthly of The Ramakrishna Order
CONTENTSAPRIL 2020
Pocket Tales
Poorva
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TheVedanta Kesari
He was a much-celebrated and much-feted Swami. His famous address at The World’s Parliament of Religions,
Chicago in 1893 had catapulted him to the status of a super star. But Swami Vivekananda was not one to bask in chaffy glory. A letter to one of
his trusted followers, from the USA, dated 12 Jan 1895, read, ‘I want to preach my ideas for the good of the world. …What work have you done in the way of advancing the ideas and organising in India? …My life is more precious than spending it in getting the admiration of the world. I have no time for such foolery.’
Swamiji, as Swami Vivekananda was fondly addressed, loved and revered his motherland as his own mother. Every breath of his aspired for her well being and every cell in his body yearned that she regain her lost glory. She had been a beacon light for the world until repeated invasions pillaged her ruthlessly and left her not just poverty-stricken but also psychologically drained. The latter struck at the very core, underlying the urgency for immediate redressal. Swamiji’s panacea for this lay in India’s very own practical and ennobling Vedantic wisdom. Vedanta recognises no weakness. It proclaims that in every individual lies a mine of strength. All that is needed is an effort to draw from it.
Swamiji started looking for the right channel to propagate the powerful message of Vedanta. He opted for the print medium and decided to bring out a journal, giving it the name Brahmavadin. In February 1895, he sent from USA $100 and a letter to his trusted disciple Alasinga Perumal. The letter read: ‘Now I am bent upon starting the journal. Herewith I send a hundred dollars… Hope this will go just a little in starting your paper.’
If selflessness and devotion would have a form, it would have borne the name of Alasinga Perumal. Brahmavadin became Alasinga’s calling and the first issue rolled out from a press in Broadway, Chennai on 14 September 1895. The magazine included a poem of Swamiji specially composed for the occasion. It was titled, ‘The Song of the Sannyasin’. One verse ran thus:
First issue of
Brahmavadin, September 1895
First issue of The Vedanta Kesari, May 1914
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One hundred and seven years and going strong….
“Strike off thy fetters! Bonds that bind thee down,
Love, hate — good, bad — and all the dual throng,
For fetters, though of gold, are not less strong to bind;
With this message that marked its mission, Brahmavadin made a determined entry into the strife-ridden climate of pre-independence India. The birth of the magazine was certainly an occasion for celebration but the struggles were far from over.
One of Swamiji’s letters to Alasinga read: ‘I learnt from your letter the bad financial state that Brahmavadin is in.’ This was followed by another letter that carried the line, ‘I pledge myself to maintain the paper anyhow.’
Bolstered by this pledge, Alasinga Perumal braved on, surmounting many an impediment. Sadly, Swami Vivekananda passed away in 1902, at the age of thirty-nine. Alasinga’s intense anguish morphed into heightened devotion towards the magazine. But the next hurdle in Brahmavadin’s journey came in 1909, in the form of Alasinga’s own demise. In May 1914, the magazine, tottering as it was, floundered and ground to a halt.
It was at this crucial juncture, that the Ramakrishna Mission stepped in to revive it. The Mission was itself in its nascent stages with many a teething problem but nothing could come in its way of reviving the Brahmavadin. For, had not their beloved Swamiji repeatedly said, ‘The Brahmavadin is a jewel – it must not perish!” And so, the very same month when Brahmavadin closed, it was resuscitated with the new name The Vedanta Kesari.
The history of The Vedanta Kesari is much more than just a tale of sweat, toil and a dream realized. It is a narrative of Swamiji’s passion for India and Alasinga’s devotion to his master. It is a celebration of love, transcending forms.
ECO-FRIENDLY Trees are the life-breath of our world. To support environment conservation The Vedanta Kesari is printed on paper prepared mainly from sugarcane bagasse.
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reaching 2054 libraries....
AtmarpanastutiSri Appayya Dikshitendra
Translated by Sri. S.N. Sastri.
Sloka - 11उललङघयाजयामडपतिकलयाचडितिशविनधतकयाचयारःपशिदधनयामकलजजशचरयातम।एिनयानयातिधभिितिपयापतदीरयाघापरयाधःकलशयामभभोतधकथमहमितितपसयादयाििरम॥११
O Lord wearing the crescent moon on Your forehead and worshipped by the whole world! Transgressing Your commands, giving up all good conduct, I am now going about shamelessly like an animal. Having thus committed so many kinds of transgressions arising from this mundane existence, how can I cross over this ocean of sorrow but for Your grace.
Sloka - 12कयामसितितमहकरणयासयागरःकतसनमयागःससयारभोतथतगररशसभपयाथघानयादनमयातयाि।दयपिपतिकलमहवकमयागससहसकिघानमकःकथतमििथयातनसतरपःपयाथघाम॥१२
O Lord Girisha, ocean of compassion, you will certainly forgive all the sins which have arisen due to this transmigratory state if one merely prays for forgiveness in fear. Even though this is so, still, clearly committing thousands of sins every moment and so being like one become dumb (by shame), how can I pray shamelessly!
Sloka - 13सिवकपतपभितिजनःससतिपयापतमयागशचिःशवयासपशमसमतितपदयाबजतनधया।
िससमनकयालरदमममनभोनयाथदभोषतयािवपजयाहीनपरहरभििितकथमरटि॥१३One can become free from all sins incurred during worldly life if one fixes his mind
on Your lotus feet at the moment of death. If, at that time my mind is afflicted by the three evils (adhyatmika, adhibhautika and adhidaivika—those arising from one’s own body, those arising from surroundings and those arising from acts of God like earthquake, flood, etc.) and becomes devoid of consciousness, O Destroyer of the three cities (or destroyer of the gross, subtle and causal bodies by conferring liberation), how will that (fixing my mind on Your lotus feet) be possible for me?
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Jnana
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Yes, one may reach Him by following the path of discrimination too: that is called Jnanayoga. The rishis followed the path of jnana. Therefore, they sought to realize Brahman, the Indivisible Existence-Knowledge-Bliss Absolute.
What is the meaning of jnanayoga? It is the path by which a man can realize the true nature of his own Self; it is the awareness that Brahman alone is his true nature.
The jnani discriminates, saying, ‘Not this, not this’. He discriminates, saying, ‘Brahman is real and the universe illusory.’ He discriminates between the Real and the unreal. As he comes to the end of discrimination, he goes into samadhi and attains the Knowledge of Brahman.
The Pure Atman is unattached, and one cannot see It. If salt is mixed with water, one cannot see the salt with the eyes. That which is the Pure Atman is the Great Cause, the Cause of the cause. The gross, the subtle, the causal, and the Great Cause. The five elements are gross. Mind, buddhi, and ego are subtle. Prakriti, the Primal Energy, is the cause of all these. Brahman, Pure Atman, is the Cause of the cause. This Pure Atman alone is our real nature. What is jnana? It is to know one’s own Self and keep the mind in It. It is to know the Pure Atman.
Many people talk of Brahmajnana, but their minds are always preoccupied with lower things: house, buildings, money, name, and sense pleasures.
Tattvajnana. The word really means ‘knowledge of Self ’. The word ‘Tat’ means the Supreme Self, and the word ‘tvam’, the embodied soul. One attains Supreme Knowledge, Tattvajnana, by realizing the identity of the embodied soul and the Supreme Self.
Jnana is the characteristic of Siva, and bhakti of Vishnu. One who partakes of Siva’s nature becomes a jnani, and one who partakes of Vishnu’s nature becomes a bhakta.
A man cannot preserve his body after attaining Brahmajnana. The body drops off in twenty-one days.
But some people live in the world even after attaining jnana. They see both what is inside and what is outside the room. The light of God illumines the world. Therefore, with that light they can discriminate between good and bad, permanent and impermanent. The ignorant, who lead a worldly life without knowing God, are like people living in a house with mud walls. — Sri Ramakrishna
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The coronavirus is making headlines. Every day. In every part of the world. Everything else has receded
into the background. No longer is the virus confined to one province of a country in one corner of the world. It is coming closer by the day, by the hour perhaps, and everyone’s worried.
In the absence of any medication (so far) that can prevent infection or cure it, our only choice at present is to not allow the virus to enter the body. Which means, rigorously following commonsense methods such as frequently and carefully washing the hands with soap and minimizing contact with exposed surfaces in public places. Should the virus find a way nevertheless to infect us, we should isolate ourselves immediately so as not to become agents of spreading it further.
Is there anything more that can be done? Those amongst us who take spiritual life seriously may want to ask themselves: besides the obvious and essential response to the threat of infection, is there also a spiritual response? What are the kind of thoughts a Vedanta student may have in preparation for a likely face-off with the virus—and what can a person do in addition to the necessary precautions already in place?
Do not panic The more vulnerable we feel, the more
anxious we get. There is evidence that anxiety can dramatically weaken the immune system, making us even more vulnerable to the virus. To get out of the vicious loop, we need to deal
A Spiritual Response to the VirusSWAMI TYAGANANDA
Guest Editorial
positively with our anxiety. A verse from the Pancadashi (7.168) is a helpful reminder of what is obvious but often forgotten:
दभयातिनिदयातिभयातिचननिदनथया।इतितचनियातिषघनभोऽबभोधभोभरमतनििघाक:॥ “‘What will not happen will not happen.
What will happen will happen’—this knowledge destroys the poison of anxiety and removes all delusion.”
This is not fatalism. Nor does this mean that we do nothing, that we merely sit idle and let things take their own course. Far from it. What it does mean is that after doing the best we can to respond appropriately to any situation, we recognize that, when all is said and done, what is to be will be, what is not to be won’t be. There is nothing any of us can do more than our best at any given time.
Our ‘best’ is not a fixed quantity. It can, and generally does, change with time. To do our very best and, having done that, to step aside and stop worrying—this approach helps us to focus our time, skill and energy fully on the task in hand, instead of wasting them through anxiety and, in the process, weakening ourselves.
Practice being alone One of the inevitable measures we have to
take if we are infected—or if we suspect that we are infected—is to isolate ourselves, so as not to spread the infection. That means going into solitude. If we are not accustomed to solitude, then the quarantine-experience will be tough to endure. Now is a good time, therefore, to practice being alone every day at least for a few minutes.
The author is the Minister-in-charge of Ramakrishna Vedanta Society, Boston, USA, and a former editor of The Vedanta Kesari. [email protected]
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Being alone is different from being lonely. To be lonely is terrible and a lot of people suffer from loneliness even when they are surrounded by people. But recognizing one’s aloneness leads to a state of supreme peace and clarity. This sounds paradoxical, but the more we realize our aloneness, the better we are able to relate to everyone and everything around us. Our relationships improve and our work becomes more meaningful. Every one of us comes to this world alone and we depart alone. A habit of daily, even if brief, forays into solitude helps us to live with sanity in the ever-increasing frenzy of the world.
One way of practicing solitude is to stay away from television, the internet and the phone at least for a few minutes every day, and spend the time alone in our own company. If we get bored in the process, we’ll at least know how boring we are. If we cannot stand our own company, what right do we have to inflict it on others?
The practices such as prayer, worship, meditation, and scriptural study give us an opportunity to being comfortable in solitude. For perfection in these practices, we need to be alone with God, no matter in what way or form we visualize the divine. Those who have a daily spiritual practice are generally better prepared for solitude, voluntary or enforced.
Contemplate the possibility of death We generally recognize the value of
planning for the future, although none of us knows what the future has in store for us. While we plan for things that may or may not happen, how many of us have a plan for death, the one thing that is absolutely certain? The only thing unknown about our death are the time and the cause. None of us wants to die soon, but having a plan doesn’t hurt. The fatality rate of the coronavirus seems relatively low, but that doesn’t negate the possibility of me being one of the few who does get infected and succumbs to it. Even as we hope for the best, it makes perfect sense to prepare for the worst.
A neurotic obsession with death is a form of illness. It is debilitating and may need clinical intervention. But a positive approach to the phenomenon of death is not only healthy and strengthening but also spiritually beneficial. This may be a good time to start thinking about death—what it means to me and how I would like to face it. Spiritual texts and teachers provide much needed guidance in this matter. Swami Vivekananda encouraged his students to think of death always. His glowing words come to mind:
Look here—we shall all die [sooner or later]. Bear this in mind always, and then the spirit within will wake up. Then only, meanness will vanish from you, practicality in work will come, you will get new vigor in mind and body, and those who come in contact with you will also feel that they have really got something uplifting from you.
In the beginning, this practice of thinking of death won’t be fun. Swamiji knew that:
At first, the heart will break down, and despondency and gloomy thoughts will occupy your mind. But persist, let days pass like that—and then? Then you will see that new strength has come into the heart, that the constant thought of death is giving you a new life and is making you more and more thoughtful by bringing every moment before your mind’s eye the truth of the saying, ‘Vanity of vanities, all is vanity!’ Wait! Let days, months, and years pass, and you will feel that the spirit within is waking up with the strength of a lion, that the little power within has transformed itself into a mighty power. Think of death always, and you will realize the truth of every word I say. (CW, 5. 329–30)
None of this means that I am going to die in the present crisis. What it does mean is that, should such a possibility arise in my case, I am not taken unawares or find myself unprepared. It is easier to face a foe if we have done our homework. Perhaps, death may not be our ‘foe’ at all. But how would we know if we have always avoided thinking about it? Socrates’s
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words at his trial come to mind: “But now the time has come to go away. I go to die, and you to live; but which of us goes to the better lot, is known to none but God.”
These, then, are three among the many things a spiritual seeker can do in the present crisis: do not panic, get used to solitude, and think of death in a healthy way. There is no doubt that these practices will help in keeping anxiety at bay, preparing for isolation if I need to be quarantined, and—should it really come to that—meeting the end with full awareness and a heart filled with joy and peace.
Oddly enough, these are the very same things a spiritual seeker should do even when there is no crisis of the kind we have now. The problems
related to aging, sickness and death never really go away, like the problems of stress, worry and fear. The more we practice being free from anxiety, of relishing moments of aloneness, and of seeing death not as an end but a continuation of our existence in another form, the more we shall discover that we are all interconnected and that death doesn’t mean the end.
We are at our best when we are challenged. The present coronavirus crisis is a challenge to the ingenuity and strength inherent in human beings. We can face this challenge with wisdom, wit and farsightedness. If we do it well, we also make ourselves stronger to face even greater challenges ahead. They will surely come and we should be prepared.
In May 1898 Calcutta (now Kolkata) was reeling under plague. Terror-stricken people were fleeing from the city and when local populace rebelled against the British government’s plague regulations, troops were called to quell riots. Swami Vivekananda who was recovering his health in Darjeeling, rushed back to Calcutta and initiated steps to begin plague relief work. He also drafted a Plague Manifesto.
Selections from that manifesto are presented here:
THE PLAGUE MANIFESTOOm Salutations to Bhagavan Shri Ramakrishna
Brothers of Calcutta!We feel happy when you are happy, and we suffer when you suffer. Therefore, during these
days of extreme adversity, we are striving and ceaselessly praying for your welfare and an easy way to save you from disease and the fear of an epidemic.
We humbly pray to you — please do not panic due to unfounded fear. Depend upon God and calmly try to find the best means to solve the problem. Otherwise, join hands with those who are doing that very thing.
Come, let us give up this false fear and, having faith in the infinite compassion of God, gird our loins and enter the field of action. Let us live pure and clean lives. Disease, fear of an epidemic, etc., will vanish into thin air by His grace.
Always keep the house and its premises, the rooms, clothes, bed, drain, etc., clean. Do not eat stale, spoiled food; take fresh and nutritious food instead. A weak body is more
susceptible to disease. Always keep the mind cheerful. Everyone will die once. Cowards suffer the pangs of death
again and again, solely due to the fear in their own minds. Fear never leaves those who earn their livelihoods by unethical means or who cause harm
to others. Therefore, at this time when we face the great fear of death, desist from all such behaviour.
During the period of epidemic, abstain from anger and from lust — even if you are householders.
Do not pay any heed to rumours.In order to remove the fear of the epidemic, you should sing Nama Sankirtanam every
evening and in every locality. —Swami Vivekananda, CW. 9: 330
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27.11.60Maharaj: It won’t do to just say ‘I will
work unselfishly’. First find out why you want to work unselfishly. You should expect to receive at least something. It can be experiencing an attraction towards God, or realising your relationship with God, or understanding your relationship with the body-mind-intellect complex.
Question: What is sleep?Maharaj: Do you know what happens
when we sleep? The annamaya kosha, or physical sheath, and the pranamaya kosha, or vital sheath, remain as they are. But the udana vayu, the vital energy, which moves upwards, raises the manomaya kosha, or mind, and puts it into the vijnanamaya kosha, the intellect. As a result, the sense organs are unable to function.*
As I am sitting here, my intellect is moving in front of me; and two things emerge from it
Swami Premeshananda (1884 – 1967) was a disciple of Holy Mother Sri Sarada Devi. For over two decades he lived at Ramakrishna Mission Ashrama, Sargachhi, West Bengal. Under his inspiration countless people led a life of spirituality and service, and many young men and women entered into monastic life. His conversations – translated from Bengali and presented below – were noted by his attendant who is now Srimat Swami Suhitananda, one of the Vice-Presidents of the Ramakrishna Order.
Reminiscences of SargachhiSWAMI SUHITANANDA
– the vital force and the mind. The vital force builds up the body; and the mind carries its tidings to the intellect. The intellect checks its old records and decides what is to be accepted and what is to be rejected. This is a mechanical process. But to understand this, you must sit as steady as a log – you need “nerves of steel and muscles of iron”. That is why it was the kshatriyas (the warrior class) who pursued this Brahmavidya, or knowledge of the Absolute. If parents lead a regulated life, maintain the routine of meditation and japa, and eat nutritious food, why shouldn’t their children attain Brahmavidya? Their children will be born as great tapasvins, ascetics.
Question: What is the difference between the heart and the intellect?
Maharaj: When we say ‘heart’, it does not mean the physical heart. It means the intellect only.
28.11.60Maharaj: Through his congregational
singing and dancing in front of the Lord’s chariot, Sri Chaitanya Mahaprabhu sent devotees into raptures of divine bliss. He was quite tall. And on top of that, he was supremely
(Continued from previous issue. . .) 48
Reminiscences
* These are the Pancha Koshas or five sheaths of human personality as described in the Taittiriya Upanishad: Annamaya (Physical), Pranamaya (Energy), Manomaya (Mental), Vijnanamaya (Intellectual) and Anandamaya (Blissful) dimensions.
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handsome. Just looking at him, people could not help but love him. The Vaishnavas sing a song: ‘How can young women remain chaste? There is so much beauty in every limb of Krishna that the eyes cannot have enough of it.’ Pre-adolescent children, whose sexual instincts have not yet awakened and who lack the restlessness of childhood, look exquisitely beautiful. That is why kishori bhajana, the sadhana of imitating platonic love between a boy and a girl, is so much in vogue among the Vaishnavas
W hy d o n’ t yo u re f l e c t o n S r i Ramakrishna? People are generally fond of beautiful forms. Sri Ramakrishna’s hair, his smiling eyes, his face, his neck, the shoulder bones, his chest, hands, and feet are most beautiful. Looking at them, you will not know how time has passed away.
Question: If I devote myself to work solely out of compassion for those who are suffering, will it be harmful for me?
Maharaj: When you are face to face with a miserable person, serve him to the best of your ability. Then reflect on the fact that there has always been such misery. In the Satya, Treta, and Dvapara yugas, and even now, many people suffer such misery all over the world. That is to say, you must discriminate and analyse so that the thought of misery does not disturb your mind or distract you from the contemplation of God.
Steadiness of mind matures through work. If the mind remains steady even amidst the push and pull of work, then know that you are proceeding on the right path. You can get things done by forcing and browbeating the workers; but the results will not last long and the principles of sannyasa will be lost. But if you gently coax them to work, the effect becomes lasting, although the work may get a little delayed. All this is to ensure that a sannyasi will not have any such thoughts which
can hamper his meditation. Don’t you see that in every verse the Gita tells us to bring the mind back from external activities, remain still like a log and direct the mind inwards?
Bereft of meditation, a sannyasi’s life becomes miserable, difficult, and frustrated. He will certainly be tossed around by various forces and problems. Take it this way: you are trying to connect yourself to God in every way. You are discriminating and reasoning to know your true identity; you are trying to unite with God through devotion; and you are constantly practicing yoga. Therefore, I say that if you want to be a sannyasi, you must first practise tranquility.
Question: So whatever the circumstances may be, we should not allow them to disturb our peace of mind. Is that what you mean?
Maharaj: No, not peace of mind, but steadiness. There are some aspirants who simply sit quiet and will not be disturbed into action even if the whole world burns. It is enough for them if their self-interests are fulfilled. This state is disastrous. It gives rise to tamoguna or indolence. By persistent practice of remaining steady under all conditions, both favourable and unfavourable, you will finally be established in the state of steadiness [as a stitha-prajna, a man of steady wisdom].
To remain constantly steady, you need a subtle intellect and sharp discriminative power. You should know your true nature. Each person is a machine working like the game of three sticks (i.e., the play of the three gunas: sattva, rajas and tamas). Behind these stands Chit or Consciousness पकिः तरिमयाणयातन गणः कमयाघातणसिघाशः, “Actions are done by the gunas of Prakriti….” Gita 3:27). Unless you know this truth you cannot remain unperturbed. It is Lord Hari Himself who is hidden inside everyone. Like a boy at play, He has assumed these forms
(Continued on page 24...)
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Meaning
Japa means repetition. Japa yoga is a spiritual discipline in which yoga or union between the microcosmic self
and the macrocosmic Self is sought by constant repetition of a mystic syllable, sound, sacred text, formulaic prayer, or some divine name. Japa is a prelude to divine remembrance (smarana) that helps one to cognize the subjective self. It can be chanted loudly (vaikhari), whispered (upanshu), hummed (bhramari), or internalized mentally (manasa).
The Tantrasara of Abhinavagupta defines japa as aksharavrittih – repetition of letters. Both the Bhagavadgita (10:25) and the Manu Smriti (II:85-86) liken japa to yajna, a sacrifice mentioned in the Vedas for man’s spiritual evolution. Both proclaim that japa is superior to ritualistic sacrifices. Pouring the oblations of japa into the fire of the inner spirit involve knowledge (jnana), action (karma) and devotion (bhakti). Hence, japa is called the inner sensibility (antarabhava) of the three major yogas – path of knowledge, path of action
Japa Yoga: Repetition and Reflection
on the Holy NameDR SATISH K KAPOOR
and path of devotion. Japa is an essential ingredient of tapasya, asceticism or austerity in pursuit of god realization. It is also a part of formal worship along with fire-offering (homa), meditation (dhyana), and other religious rites.
TypologyJapa has been variously classified in the
Hindu tradition. Nitya japa is a part of daily duty. Naimittika japa is an occasional obligation on special or sacred occasions. Kamya japa is a means to attain desired results. Prayshchitta japa is an expiatory rite. Achala japa is performed at fixed time and place unlike the chala japa, which has no such restriction. Pradakshina japa is repetition of the holy name while circumambulating a shivalinga or a sacred tree like pipal, vata, or bilva among others. Akhanda japa is undertaken without break for a specified period of time. Likhita japa is the writing of an incantation or a guru-mantra in a personal notebook many times at a stretch, for weeks or months, while observing silence (mauna). Balivaishavadeva japa is
Cover Story
The author is a distinguished writer based in Jalandhar City. His book, Hinduism: The Faith Eternal is published by Advaita Ashrama, Kolkata. [email protected]
Japa is one of the easiest spiritual practices. Holy Mother Sri Sarada Devi has said ‘japat siddhi’ which means that spiritual fulfillment can be achieved by japa. A brief but comprehensive understanding of japa is presented in this article.
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feeding the fish, insects or dumb creatures, uttering Rama-Rama or some other holy name at same time.
In terms of spiritual quality (guna), japa is of three types. When the seeker tries to establish affinity with divinity, without the least thought of deriving any material gain, it is sattvic japa; when he tries to please higher powers for the fulfillment of some desire, it is rajasic; and when he intends to harm others through obnoxious rites, it is tamasic japa. Progressing steadily on the sattvic path, japa is absorbed by the inner self, resulting in its spontaneous reverberation in the subconscious mind, day and night. This is ajapa-japa, the apogee of all types of japa. It leads to samadhi.
Practicing JapaJapa can be practiced individually or as a
part of community worship, as in case of Nama- sankirtana. Nama is the svarupa of the lord and sankirtana is the means to invoke him by singing his glory and attributes in a congregation. Music makes japa more efficacious by elevating the mind and the soul without much effort. In Padma Purana, the Lord says: “I reside not in Vaikuntha, nor in the heart of yogis; I reside where My devotees do sankirtana.”
While practicing japa individually, one should sit in a quiet environment at a fixed time and place, facing the east or the north. But japa can also be done during free time at home or in office and even while performing the chores of life. “Remember, while standing, sitting, and sleeping, sing Hari Hari (name of god) even when on the way”, says Sri Guru Granth Sahib (Asa: M5).
Although initiation or guidance by a guru helps one to understand the dynamics of nama-japa, many people practice japa without formal consecration. Some holy names, words or mantras like, ‘Om’, ‘Hari Om Tat Sat’, ‘Om Mani
Padme Hum’, ‘Om Namo Bhagavate Vasudevaya’, ‘Soham’, ‘Rama’, ‘Vitthala’, ‘Rama-Krishna-Hari’, ‘Namah Shivaya’, ‘Achyuta, Anant, Govinda’‘ Satnam Vaheguru’, etc. have become so common that people utter them without knowing their pronunciation, appropriateness, or esoteric aspects. Japa can be done with or without a rosary. The purpose of a rosary is to keep track of the number of times holy words or syllables are chanted.
Japa should be done according to the prescribed method. For example, in the Gaudiya Vaishnava tradition, the pancha-tattva mantra is recited before beginning japa-meditation — the chanting of the Hare Krishna Mantra – Hare Krishna, Hare Krishna, Krishna Krishna Hare Hare, Hare Rama Hare Rama, Rama Rama Hare Hare.
Patanjali suggests in the Yoga Sutra (I:28-29) that japa should be accompanied by proper deliberation on the meaning of words or syllables that are repeated. The Vaikhansa school of Vaishnavism (known after Vikhana) suggests that repetition of the Gayatri mantra should be followed by chanting the mantras of Lord Vishnu and finally by mahamantras of eight or twelve syllables with the mind focused on the Lord.
Sri Ramakrishna advised that japa should be done with single-minded devotion in solitude: “Suppose there is a piece of timber sunk in the water of the Ganges and fastened with a chain to the bank. You proceed link by link, holding to the chain and you dive into the water and follow the chain. Finally, you are able to reach the timber. In the same way, by repeating God’s name you become absorbed in Him and finally realize Him.”
Each holy word used for japa carries a specific type of cosmic force. If a japa-mantra does not harmonize with the characteristics of one’s chosen deity (ishta devata), it is likely to create spiritual schizophrenia due to dissonant
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vibrations, when repeated. Obviously, one cannot have a vision (darshana) of Kali by repeating the name of Rama; or that of Krishna by chanting the glory of Shiva, even though all represent different aspects of the Supreme Reality.
Efficacy of JapaJapa is glorified because it helps the mind
to attain singleness of intent and sustain divine thoughts. Japa is laced with three powers –the vibratory power of incantation (mantra shakti), the power of the deity being invoked (devata shakti) and the will of the sadhaka to attain ultimate spiritual objective (sadhana shakti).
Japa is a spiritual method in its own right. The Japaka Upakhyana in Shanti Parva of the Mahabharata, delineates the efficacy of japa, specially of Gayatri mantra, also called Savitri mantra, because it is addressed to the sun. Not surprisingly, Lord Krishna proclaims in the Bhagavadgita“Of sacrifices, I am the japa.”
The practice of reciting the dhikr (zikr) to glorify god in Islam, of spinning the prayer-wheel (Mani-wheel ) in Buddhism, or of repeating the Jesus’ prayer in Eastern Orthodox Church, comes somewhat close to the concept of japa. Japji, the morning prayer of the Sikhs is a veritable call to the repetition of and deliberation on the Lord’s name in ambrosial hours. Jaap Sahib of the 10th Sikh Master, Guru Gobind Singh, is also recited by the devout Sikhs in praise of One god.
Om (AUM), the mystic syllable, is used for japa in Hindu, Buddhist, Jaina, and Sikh traditions, sometimes as a prefix to mantras or sacred words. It is the Word of God, the sound of the Absolute which manifests existence. The letters ‘A’ ‘U’ ‘M’ represent creation, preservation and dissolution respectively. ‘A’ represents the physical plane, ‘U’ represents the
mental and astral planes and ‘M’ represents the deep sleep and the waking states.
Delving on the significance of japa, Guru Nanak Dev says in Japji (pauri 32): “If there be a hundred thousand tongues in place of one, and each of these hundred thousand be turned into twenty hundred thousand, then the One Name of the Lord should be uttered with every tongue in a cycle each of hundred thousand times.”
It may be argued that the mechanical repetition of words cannot raise consciousness to an optimum level. But words have power and form, more so, if they have been sanctified. Japa, performed with earnestness and apperception, changes the chemistry of the mind, making it tranquil and transparent, and catapults it towards spirituality.
Japa is the easiest way to spiritual unfoldment. A Puranic story goes that Devarishi Narada was teaching a nomadic hunter about the efficacy of the japa of Rama-nama. As the hunter could not remember the word Rama, Narada pointed to a dead tree, asking him to repeat the word mara (meaning dead) which the hunter knew by heart, and which in reverse order, became Rama. In course of time, the hunter attained supreme realization.
The place where japa is practiced becomes holy due to the spiritual vibrations it generates. By repetition, a perennial wave of godly thoughts is built up in the atmosphere. As a result, the restless mind is tamed and senses cease to flow out, preparing the ground for deep concentration. Japa awakens the static life-force within. Sometimes, japa bestows mystical powers that are beyond the comprehension of mortals. Japa dilutes passion, fear, sorrow and negative thoughts, strengthens the will, purifies the astral body (linga sharira), and leads to the direct vision of god or one’s personal deity.
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Sri Ramakrishnavedantadarshanasya Catussutri
शीरयामकषणिदयानिदशघानसचिससतीSWAMI HARSHANANDA
This article presents an interpretation of the first four aphorisms of the Brahmasutras according to the philosophy of Sri Ramakrishna.
पसियािनयाभगियानशीरयामकषणपरमहसदिःगयाकतदिियायाः
गदयाधरमहयातिषणभो:अिियारएिइतििदकलभोकलसपतसदः।‘दयादयातहधमघासगलयातनभघाितिभयारि।अभतथयानमधमघासिदयाऽऽतमयानसजयामहम॥’(गीिया४.२)इतिसिनिकिपतिजयाऽनसयारणसःसनयािन
तहनददधमघासरकणयाथघामदयारयाथवचऊनतिशतििमतरिसियाबदशिमयानिङगदशअििियार।करिनिपभोदयारयापरमशवरजगनमयािकयातलकयारपणसयाकयातकतिनपयापतयामआधयासतमकसमपततजगतितिचकयार।तििकयाननदयारदससछिषदयारयामिमकतनमयाघासिभोपदशसमपदयापििघायामयास।एषउपदशसमपदयाएिशीरयामकषण-िदयानिदशघानम।तितिधिदयानिदशघानयातनबयादरयाणमहतषघाकिबरहमसतगरनथमिअतधकतपितयातन।अथचचिससतीतिपतसदसपथमसतचिषटसवयाखयानमिआदिघावतमतिसिघािदयासनितभरङगीकितियािइहयातपशीरयामकषणिदयानिदशघानसदढीकरणयाचिससतीवयाखयाआरभि॥
IntroductionBhagavan Sri Ramakrishna Parama-
hamsadeva is well-known among his devotees as the incarnation of Gadadhara Mahavishnu, the presiding deity of the pilgrim centre Gaya. As promised by himself – “Whenever dharma declines and adharma raises its head, O Bharata (Arjuna), I incarnate myself” (Gita, 4:7), he
incarnated in Bengal, in the nineteenth century of the Christian era, to protect and rejuvenate the ancient religion of Hinduism. He realised God in the form of Kali, the Mother of the Universe, after superhuman austerities and then distributed the spiritual wealth he got from that to the world at large. Through his disciples like Swami Vivekananda he established a monastic Order to continue the tradition of his message. The doctrines of this spiritual tradition are what we call ‘Sri Ramakrishna Vedanta Darshana’ (Sri Ramakrishna Vedanta Philosophy). Different Vedanta philosophies had originated mainly based on the Brahmasutras of Badarayana only. Since it has been accepted by all the Vedantins that the commentary on the first four sutras only, well-known as the Catussutri, is worthy of consideration, here too, in order to establish the Vedanta Philosophy of Sri Ramakrishna firmly, the commentary on the Catussutri has been taken up.
ितआरदमसतमअथयािभोबरहमतजजयासया।।१।।किघावतिशषः।अथशबदआरमभयाथथोमङगलयाथघाशच।अथशबद
अकयारशचथकयारशचतिदवौअकरवौसिः।अकयार:सिघािणयाघानया
Article
The author, a senior sannyasi of the Ramakrishna Order and head of Sri Ramakrishna Math, Bengaluru, has authored a number of books including the three-volume A Concise Encyclopaedia of Hinduism and Nama Ramayana Mahima [email protected]
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पयारमभकभोतिषणशच।थकयारसिपिघािििरकणददयाति(रयारिसएकयाकरकयाणडः)।अिएिअथशबदःमङगलयाथघागरनथसपयारमभचसचति।First Sutra
In that work, the first sutra is:1) “Now, therefore, enquiry into
Brahman.....” “should be undertaken” is the rest (of the
sentence).Here the word atha conveys two meanings:
‘beginning’ and ‘auspiciousness’. This word contains two letters: a (अ)and tha (थ).
A (अ) is the very first letter of the Sanskrit alphabet and means Vishnu. The letter tha (थ) gives protection like a mountain (c.f. Ekaksharakanda of Raghava). Therefore, the word atha signifies auspiciousness and starting of the text.
िःबरहमसयाकयातकयारदयारयामभोकएिमयानिजीिनसचरमलकम,िशचसयाधनयािसथयायािदबवौतदकजयानमतपअपकिअि:बरहमतिषऽतपतजजयासयाकिघावया।
Since the ultimate goal of human life is to attain liberation through the realisation of Brahman and since even during the period of spiritual practice that realisation needs the help of intellectual knowledge (of Brahman), the enquiry into the nature of Brahman ought to be undertaken.
जयाितमछियातजजयासया।बरहमजयाितमछियाबरहमतजजयासया।दयाइछियािीवयाभितििदयाजयानमतपशीघपयापि।अिःबरहमजयाि,िददयारयामकमियापतिीवछियाकिघावयाइतिभयािः॥
Jijnasa means ‘the desire to know’. The desire to know Brahman is brahma-jijnasa. When the desire to know becomes intense, then knowledge too is gained quickly. Hence to know Brahman and to attain liberation through that, intense desire is to be cultivated.
तदिीसतमतजजयासबरहमणःलकणतकतमतिपयापत
बरि–जनमयादयसिः॥२॥असवकयावकजगि:जनमयारदजनमपभति
लपघानिकयाविःसमयादिसिनःभितििदिबरहम।Second Sutra
To the question “What is the nature of Brahman to be enquired into?” (he) answers:
2) “(Brahman is that Reality) from which, beginning with creation (to dissolution of) this (world) (takes place)”
That is verily Brahman, the object from which the birth, or starting with birth, up to dissolution, of this manifest and unmanifest world takes place.
अससमनजगतिििघामयानसिविसिउसछिषटमभिदआसििःतजहयाकियाचयातनरतपितियाि।बरहमिसदयामनभोियाचयामगभोचरतियािएककमनसछिषटमससि।िथयाऽतपमभोकछिसयाधकयानयामनगरहयाथयाकथतचिििदिणघातिपतििवम;रखयागतणिशयासतरथयािथया।ितपतयादवौआदशघातबनददरखयादीनयालखनमशकमतपसथलकलमदयारयातलसखिशकम।िछियासतरमयादतगहमसनदरपयासयादयादीनयातनमयाघाणसखनतनितघाि।एिमिइहयातपममकणयासयाधनसवौकयाघाितदषकसिवजयानदयािवम।
All the objects of this world have been defiled being uttered through the mouth while explaining them. However, Brahman alone is undefiled since it has not been comprehended by the mind and speech. Still, for the benefit of the aspirants seeking liberation, we have to make an attempt to explain that Brahman somehow or the other, just as in the science of geometry. There, though it is not possible to represent an ideal point or a straight line etc., it is possible to represent them through a big pen.
And based on this science, houses, temples, palaces etc., are being built with ease. In the same way, here also all the facts related to that subject are to be provided for the benefit of the spiritual aspirants.
अथचअसएकमियातदिीतनतिघाशषतचनमयातसिरपिििपथमयाससथतिः।मयायाशबतलिसिघाजति-सिघाशकतियारद-तनसखल
कलयाणगणगणयानयामएकमयातमआशःइतिःसःतदिीयाससथतिः।एिसमयादिकयारणयािदअतपअिीतििघािइतिसयाअतनिघाचनीयाििीयाससथतिः।
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Reality is undifferentiated pure conscious- ness, and it is one only without any second. The second state of this one and the same Reality associated with Maya, is characterised by omniscience and omnipotence, and is the repository of multitudes of all noble qualities. Because of this very reason, that which is indefinable and beyond these two states is the third state of this Reality.
तनगघाणबरहमथयातनतसतिथयािसमयाददददितचदतचतदतशषटजगदतपलीलयासततमतिअङगीकिघावमएकसमयादीजयादिउददि-तिचशसयारदिि।
As impersonal Brahman is the eternal Reality, so also this world of the sentient and the insentient that has emerged out of that (Reality) should necessarily be considered as relatively real—just like the bark and fruits of a tree produced by one and the same seed.
यापरबरहमएििजगिसजतिसयामयातिपखयािया।मयायािबरहमणःअतभननयादयातहकयाशतकःथयाऽगः।
The (force) by which Parabrahman creates this world is well-known as maya. (This) maya is non-different from Brahman even as burning power of fire (is non-different from it).
मयायाचअतिदययामयायातिदययामयातितदतिधया।कयामकयाचिचनएिअतिदययामयाया,सयाचजीिबधनयाति।जयान-भतक-िरयागरपयातिदययामयायातिमभोकयाभिति।अतहमखससथिःतिष:सनदषटपयातणनमिथयाहसनि,अतहनउपहसनि,िथिमयायाजीियातमयानमपहसनिनिबरहम।
The very first state of this Ultimate Maya has two aspects: Vidyamaya and Avidyamaya. Lust and greed are themselves avidyamaya. Vidyamaya is of the nature of knowledge, devotion and detachment that help one to attain liberation. The poison within the mouth of the snake kills others bitten by it, but not the snake itself. Similarly maya harms the individual souls but not Brahman Itself.
िथयाऽतप मयायाशबतलि बरहम जगति धमघारकणयाियामिषटभ अििरति। अथिया िदि बरहम भकजनयानयाशीिलभकलःपभयाियािसगणःसयाकयारःपरमशवरभोभितितहमइिजलयािशतयाि।सएितनसखलजगदनियाघामीच।रयाम-
कषण-तशि-तिषणगयाड-अललतयारद-तितिधनयामतभतनघारदघाषटपरितिमतपसएि।सएिलकमी-ददगयाघा-कयाली-सरसििीतयारददिीनयामतभरतपतनरदघाशि।
Yet, Brahman associated with maya incarnates, taking hold of maya, to protect dharma in the world. Or the same Brahman (Impersonal God), for the sake of the devotees becomes a Personal God with forms, by the cooling effect of devotion even as water turns into ice because of intense cold. He Himself is immanent in the whole world; and again, He is the Transcendent Reality called variously as Rama, Krishna, Vishnu, God, Allah, etc. Again, it is He Himself who is indicated by the names of goddesses like Durga, Kali, Sarasvati and so on.
अथजीिमीमयासया।जीियाशचितिघाधयाःबदयाःममकिःमकयाःतनततसदयाशचति।बदयाःससयारसयागरसदयातनमगयाः।मकयाःससयारसयागरयािउदियाः।तनततसदयासिनकदयातपतनबदयाः।अिःममकिएिसयाधनपथउदयकयाः।
Now an enquiry into the (nature of the) individual soul. Souls are of four kinds: the bound, the ones who are striving for liberation, the liberated, and the ever perfect. The bound souls are those always immersed in samsara sagara (the ocean of transmigratory existence). The liberated ones are those who have been delivered from samsara. The ever perfect ones are those who were never bound. So, those who are aspiring after liberation alone are treading the path of spiritual practices.
अससमनकतलगजनयाःअननगिपयाणयाः;अथयाघािअिीिदहियादयातमगियाः।अिएिजयानमयागगियाभोगमयागगियाअशकयाः।नयारदीभतकभोगएििषयामअततमसयाधनयापथः।
In this age of Kali, people’s lives are centred on food; i.e., they are intensely identified with the body. That is why they are not competent to follow either the path of knowledge or the path of yoga. For them, the best path is bhakti or devotion as propounded by Narada.
अससमनभोगगरपदशनपयापतनयामसतहिभगिददपभोपयासनमिपशसितमतितितहिम।िसमयादिभगिददशघानपयापििनिमतकरतपतसधति।
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In this yoga or path of spiritual discipline, the best mode of sadhana that is prescribed is the repetition of the name of God imparted by the spiritual teacher, along with meditation on His form. Through this itself one would realise God and attain liberation.
जयानतमतशिभतकः,दीन-दररद-रभोतग-अजयादीनयानयारयाणदषटयासियाऽतपअदयिनकयालअनतमभोपया:तचतशतददयारयाभगिनिसयाकयातकिघाम।कथतचिििजयातियाभिबनधनयादतिमकयाभिःसिगजनयाः।
In these days, devotion coupled with knowledge and service to the poor, distressed, sick, ignorant etc., considering them as Narayana is also the unrivalled means of realisation of God, through the purification of mind.
By knowing God by any means, all must attain liberation from the bonds of trans- migration.
मकपरष:तिजयानीअनितनघातहिबरहमयाननदभोभतियापयारबधकमयाघानिपघानिपरमकपयालभोकसगरहयाथघासिछियाकमघाकरभोति॥
The liberated one called as a Vijnani, enjoying the bliss of Brahman within himself, works by his own will with great compassion for the good of the world as long as his prarabdha karma lasts.
ििीसतमशयासतरभोतनतियाि॥३॥
Third Sutra3) ‘Because (the Sriramakrishna-
vedanta-darshana) is rooted in the sastras or scriptures (therefore it should be honoured).’
तदिीसतदएिसजगिःसतषटससथतिपलकयारणिदिबरहमतितनिघाचनकिम।अथचिदतधकतसमगरशीरयामकषण-िदयानिदशघानपपतशचिम।तकमिददशघानशयासतरसममिउिशयासतरतिरदमइतिसशपयापतशयासतरभोतनतियारदतिपररहरति।
In the second sutra it has been defined that, that which is the cause of creation, preservation and dissolution of this universe is itself Brahman. And again, on the basis of that
sutra the entire Vedanta Philosophy of Sri Ramakrishna was described. Is this philosophy in accordance with the scriptures or is it opposed to it? Keeping this doubt (in mind) (this sutra) sastrayonitvat clears it.
शयासतरभोतनःसमथघानकयारणिििशयासतरभोतन।िःशीरयामकषणिदयानिदशघानशयासतरसममिअिःिदआदरणीतमतिसतयातभपयाः।
That which has got the sastra or the scripture as the basic source or cause of proof, is sastrayoni; i.e., issued from the scripture. Since the Vedanta Philosophy of Sri Rama- krishna is in accordance with the scriptures, it is to be accepted with reverence. This is the import of this sutra.
‘शयासनयाितयाणनयाचिशयासतरतमततभधीि’इतितहशयासतरसतनिघाचनम।अिःिदयादयारभिदयातिरदसकलधमघागरनथयाःशयासतरशबदन
पररगहीिवयाः।Sastra or scripture is defined as that
which gives a command and protects (the person who obeys it). Hence, starting from the Vedas all the religious treatises that are not opposed to the Vedas have to be classed under the word sastra.
अतयाससिएकभोतिशषः।बरहमसतगरनथःबयादरयाणवयासमहतषघाणयातिरतचिःइतिसिवःजयािमि।िसवयाखयानयािसरिनिकि-महयाभयारि-परयाणयारदसिघागरनथषभियातनशतिसममियातनयातनकयातनचनियाकयातनियातनसियाघाणतपसिीकिघावयातन।
Here, there is one specialty. It is a well-known fact that the work Brahmasutras was composed by the sage Badarayana Vyasa. While commenting on this treatise, we have to accept all the statements agreeing with the Vedas, contained in the works like the Mahabharata, the Puranas etc., written by Vyasa himself.
अधनयाशीरयामकषणिदयानिदशघानसएककमतपितिशयासतरसममितमतिदशघातषि।बरहमतनगघाणतनरयाकयारच।‘अशबदमसपशघा
मरपमविथयाऽरसतनतमगनधिचि’इतितहकिशतिः(३.१५)।‘तददशमगरयाहयमगभोतमिणघामचकःशभोत’‘िदपयातणपयादम’,इतिमणडकभोपतनषरद(१.१.६)।
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Now it will be shown that every doctrine of Sri Ramakrishna Vedanta Philosophy fully agrees with the scriptures.
Brahman is without any attributes and forms. “Brahman is soundless, intangible, formless, undecaying and likewise tasteless eternal and odourless” says the Kathopanishad (3.15). The Mundakopanishad says: “Brahman cannot be seen, cannot be grasped, has no root or attributes, no eyes, no ears, no hands or feet.” (1.1.6).
िदिसगणसयाकयारच।‘एषभोऽनिरयारदततहरणमःपरषःदशितहरणशमशःतहरणकलशःआपणखयािसिघाएिसिणघाः’इतिछियानदभोग(१.६.६)।‘एषआतमयाऽपहिपयापमयातिजरभोतिमततिघाशभोकभोतितजरतसभोऽतपपयासःसतकयाम:सतसङकलपः’इतिच(८.१.५)।
The same (Brahman) again, is with qualities and forms. In the Chandogyopanishad (we read), “The Golden Person who is seen in the sun, who has a golden beard and golden hair, who is golden to the very tips of his nails.” (1.6.6). (Again, the same work says), “This Self is free from sin, free from old-age, free from death, free from grief, free from hunger, free from thirst. His desires come true and his resolutions (too) come true.” (8.1.5).
बरहमिमयायाशबतलिम।‘िधयानभोगयानगियाअपशनदियातमशतकसिगणतनघागढयाम’इतिशवियाशविरभोपतनषरद(१.३)।‘मयायािपकतितिदययाि,मयातनिमहशवरम’इतिच(४.१०)।।
Brahman however, is tainted by maya. It is said in the Svetashvataropanishad (1.3), “They (the sages), absorbed in the yoga of meditation, discovered the (creative) power belonging to the Lord Himself and hidden in its own gunas.” (And again:) “Know then that prakriti is maya and the Great God is the possessor of that maya.” (4.10).
बरहमिजगिसजति।‘सदिसभोमदमगरआसीि....िदकिबहसयापजयाति’इतिछियानदभोगभोपतनषरद(६.२.१.३)।‘िभोियाइमयातन
भियातनजयानि।नजयाियातनजीिसनि।िपनततभसतिशसनि।ितदतजजयाससि।िदबरहमति।’इतििततरीभोपतनषरद(३.१)।
Brahman Itself creates the world.The Chandogyopanishad says, “In the
beginning, my dear, this (universe) was Sat or Being alone. It thought, ‘May I become many! (May I) bring forth beings!’” (6.2.1, 3).
In the Taittiriyopanishad we find, “That from which these beings are born, That by which, when born, they live, That into which (at the time of dissolution) they enter, they merge—seek to know That. That is Brahman.” (3.1)
मयायाशबतलिबरहमजगतिधमघारकणयाियामिषटभअििरति।‘धमघाससथयापनयाथयाघा’‘पकतिसियामिषटभ’‘समभियामयातममयाया’इतिभगिदीियास(४.८;६)।
Brahman associated with maya, taking hold of it, descends to the world, for the protection of dharma. The Bhagavadgita declares: “For the establishment of dharma,” “taking hold of my own prakriti,” “I incarnate through my maya” (4.8, 6).
बरहमतनसखलजगदनियाघामी।‘ििसषटयािदियानपयातिशि’इतििततरीकल(२.६)।“एकभोदिःसिघाभिषगढःसिघावयापीसिघाभियानिरयातमया’इतिशवियाशविर(६.११)।
Brahman is the inner controller of the whole universe. The Taittiriyopanishad (declares), “Creating that (the world), He entered into that.” (2.6). The Svetashvatara (too says), “One God is hidden in all beings. He is all-pervading and the inner Self of all beings.” (6.11).
अथभतकभोगतिष।‘भकतयातिननयाशकअहमितिधभोऽजघान।जयािदषटचितिनपिषटचपरनिप’इतिगीियायाम(११.५४)।
Now about Bhaktiyoga. The Gita says, “By single-minded devotion, I may, in this form, be known, O Arjuna, and seen in reality and also entered into.”
अतपचगरभतकपशसनदयारयागरणयाकिमनतदीकयापदयानयानतपसिीतरिनिशतया;िदयथयाः—’सदि
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परयाभतकघाथयादििथयागरवौ।िसिकतथियाहयथयाघाःपकयाशनिमहयातमनः’इति(शवियाशविरभोपतनषि(६.१३)।
By highlighting the importance of devotion to the guru, the scripture espouses the tradition of receiving the mantra etc., from the guru. For instance, the Svetasvataropanishad eulogises, “If these truths have been told to a great soul who has the highest devotion for God and for his guru as for God, then they surely shine forth (as inner experience).” (6.23).
मकपरषःसदयाआननदीभिति।‘आननदियाशचभितिभोहिभिति’इतिमतपतनषरद६.२३)।
The liberated soul always remains in bliss. The Maitri Upanishad says, “One who becomes so, verily becomes blissful!”
‘नमपयाथयाघाससिकिघावततषलभोकलषतकचिन।नयानियापतमियापतवििघाएिचकमघातण’॥इतिभगिििभोकतियाि(गीिया३.२२)मकपरषभोऽतपलभोकसगरहयाथवकमघाकरभोति।
The liberated one also works for the good of the world, for, the Lord Himself has so declared, “O Arjuna! I have no duty in the three worlds, because I have nothing to gain which I want to gain. Yet, I continue to engage myself in action.” (Gita 3.22).
एिदयिशीरयामकषणदि:उपरदषटियानितसिघाशयासतरसममिमि,अि:‘शयासतरभोतन’एि॥
In this way, whatever Sri Ramakrishna taught, has the approval of the scriptures. Hence it is shastrayoni or rooted in the scriptures.
चिथवसतमितसमनियाि॥४॥
Fourth Sutra4) ‘Since (the final experience of all
religious paths) is the same, that (Philosophy of Sri Ramakrishna is relevant for all times, for all’).
अतयादवौशीरयामकषणदशघानसउतरभयागःतनरपतिवः।
Here, in the beginning itself, the final part of Sri Ramakrishna’s Philosophy has to be
elucidated (before explaining the meaning of the sutra).
अससमनजगतितितिधतसदपरषःउपरदषटया:अनकलधमयाघाःससनि।ितसदपरषयाःपरमशवररपमएकमिसतसिनिउपयासनयामयागगणसयाकयातकतलभोकसगरहयाथविमनभििणघातिपतिियाः।मनभोियाचयामगभोचरसअपरभोकयानभिमयातगमसएिस
िणघानमयानिमखभोकशबदजयालसिरयामसमथघाम।एकदयाएकलिणपयाचियातलकयासयागरसअगयाधियामयािगतियािपतििश।ितकणमििससमनलीनतियािसिरयानशशयाक।एिमिइहयातपमनिवम।
In this world, there are many forms of religions taught by different prophets. These prophets, having realised one aspect of God through their own mode of sadhana, have tried to articulate their own experience for the good of the world. (However) s ince this transcendental experience is beyond the reach of mind and speech, it is not at all possible to explain it through human language. Once a salt doll went to measure the depth of the sea. As soon as it entered (the sea) it melted in it and did not succeed (in its venture). It should be understood that similar is the case here also.
एिससथिऽतपपयाकिजनभोऽतपशभोमयागवपयापनयारदतिआशनिसिगसिषयामनभिनकलनयातपपकयारणतििििनिः।बरहमयाननदतिरपणएषभोऽनभिएकएि।अतपिएियातनतििरणयातनभयाषयाितिधदषटयादशीससकतिितिधदषटयाचपथकपथतगतिदशनि।अिएििषयातसदयानयामअनयातनःपरसपरधमयानयाआसि।
In spite of this, all those (prophets) somehow or the other, gave expression to their experiences for the good of the ordinary people. If we take the bliss of Brahman into consideration, this experience is the same (in all cases). Yet, because of the varieties of languages and differences in local customs, their descriptions appear to be different from one another. That is why the followers of these perfected ones go on fighting among themselves.
िदयथया-तपपयासयाियाघाःकलचनजनया:िटयाकमकतितभननसमगतियाजलमअतपबन।िदननिरएकत
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तमतलतियािसनयामनःतिष‘जलम,पयानी,ियाटर’इतििदनिःतििरदर।एिमिइहयातपदषटवम।
For example—Some people feeling thirsty went to a pond at different times to drink water. After drinking, they happened to gather together. Then there ensued a dispute among them as to the name of the liquid such as ‘jala’, ‘pani,’ ‘water’ etc. Similarly, here also the same is to be understood.
अथरदिसिनःअनभिःएकदशीःिदयाऽतपपरसपरकलहयाभिति।िथयातहजयातनधयाःकलतचिगजमकदषटगियाः।िसिग
िसतितभननयानिियानएकदशसपषटया‘एषगजःतभततिदससि,शपघािदससि,सिमभिदससि,रजज
िदससि’इतििसिणघानकििनिःपरसपरतधर।If the experience of the object is partial,
then also there is room for mutual dispute. For instance—A few blind persons went to ‘see’ an elephant. Touching the different parts of the elephant they described it as being like a wall, a winnower, a pillar, a rope and so on and started quarreling among themselves.
अथचअनदतपकयारणभितदगरहया—सच‘कभोऽनभोऽससिसदशभोमया’रपयाहङकयारः।एिदहङकयारमयातशत‘ममधमघाएिपशसििमः,अनचसिगअसतमयाअिरयािया’इतिरभोषसनििसिगददरयाददपकणीयाःकपमणडडकिि।
And again, there can be one more reason for the conflict—it is the egotism of the form ‘Who is there equal to me?’ (c.f. Gita 16.15).
Those who are intoxicated by this kind of conceit, declare, “My religion is the best; and the other religions are either untrue or inferior.” They are like ‘the frog in the well’ and should be ignored completely.
एियानसियाघासनिचयाघासिगषयाधमयाघाणयामउपयासनयामयागयाघानएककशःअनसत,िसिगऽतपएकससमननिबरहमयानभिपघािससनिइतिजयािियानभगियानशीरयामकषणदिः।
Considering all these (facts), Sri Ramakrishna practiced the spiritual disciplines of each of these religions separately and came to the conclusion that they all culminate in direct experience of the same Brahman.
अिःएितसतहरदतनधयाएितसतवयाखयािवम।“ि”,ि:अससमनजगतिपचतलियाःसिगधमयाघाःउपयासनयामयागयाघाशचएकससमननिअपरभोकबरहमयानभिपघािससनिइतिःसमनियािअनभिसयामयािनिददपरदषटिसशीरयामकषणसिितितशषटदशघानसयािघाकयातलकसयािघाजनीनभतििमहघातिइतिरदक॥
Hence, keeping this view in mind, this sutra has to be interpreted.
Since (tu) in this world, all the extant religions and the different modes of spiritual practice culminate in one and the same transcendental experience of Brahman (or God) showing that there is similarity or identity (samanvayat) among them, this (tat) unique philosophy of Sri Ramakrishna is relevant for all time and for all persons.
and enjoys Himself; and when He feels like it, He will withdraw from these forms into His true nature. He has infinite power and can raise Himself by His mere wish. The best service that I can render him is nothing more than to remove obstacles from His path.
The householders practise constant remembrance of God and chanting of His name. Many cry out “Hari, Hari” at the time of death. The Vaishnava mendicants do the same. But they experience a spiritual fall because they are not established in practice. They do not know
how to withdraw the mind, do not know what the mind should be withdrawn from, do not know what to focus it on, and do not know why any of this should be done. Finally, they resort to keeping consorts. But maybe they die uttering the name of Hari.
A true spiritual aspirant faces danger at every step. Unless he remains alert, with the sword of knowledge always in hand, he may inadvertently commit reprehensible acts in moments of weakness.
(to be continued. . .)
(continued from page 14 ...)Reminiscences of Sargachhi
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Pocket Tales
Little MagicianGITANJALI MURARI
A fictional narrative based on incidents from the childhood of Swami Vivekananda.
Shibu and Hari stuck their heads out of the carriage window. The sea shimmered in the distance, boats of different sizes anchored in it. But one ship towered over the rest. “That is the Syrapis,” Naren exclaimed, his eyes shining. “It has come all
the way from England!”Even before the carriage could roll to a stop, they jumped out and ran to the pier.
Many people stood in a long, snaking line. “Sir,” Naren requested a
man, “is this line for the warship?”
“Yes,” the man smiled. “But not just to see it from the outside! If you wait for your turn, you will be able to take a tour inside the Syrapis…”
“A tour!” Naren and his friends exchanged delighted grins and joined the queue.
T h e y r e a c h e d t h e gangway after a long time and as they tried to follow the others, two guards stopped them. “Show your permit,” they demanded.
The boys looked at each other in bewilderment, “What permit?”
“This ship belongs to His Majesty, King Edward VII,” one guard said. “You cannot go inside without getting the permission to see it…”
“From where do we get the permit?” Naren asked him.“Do you see that green building by the side of the road? An officer there is issuing it…
go ask him…”
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The author is a media professional and writer. The Crown of Seven Stars is her first novel. She lives in Mumbai. [email protected] Illustrator: Smt. Lalithaa Thyagarajan. [email protected]
But when they reached the entrance to the building, a huge man blocked their path and looked down at them from his great height.
He asked, “What would three little boys be doing here?” Shibu and Hari scurried behind Naren, peeping over his shoulder. “Children are not allowed inside…” Naren opened his mouth to speak but the gatekeeper banged his stick on the ground,
“I said no children…leave…”“Naren…” Shibu and Hari pulled him by the arm. “Let’s go home…it is no use…” But Naren shook his head, “We are not going back without taking the tour…” His eyes
searched the building. “Do you see all those people waiting outside?” he pointed to the floor above. “I am
sure the officer is in that room…” “But to get there, we have to go up the main stairs, and that giant won’t allow us
entry,” Shibu said, looking disheartened. “Not if we can find another way…wait here for me…”Naren ran behind the building and whooped with joy. A spiral staircase went all the
way to the floor above. He climbed it swiftly and found the room that he had seen from below.
“Excuse me, please,” he said, squeezing through a small crowd and at last entered the room.
A British officer, behind an imposing desk, looked up in surprise. “What do you want boy?” he asked in a stern voice.
Naren stepped forward. “Sir,” he began earnestly, “my friends and I have come from very far to see Syrapis…and we don’t want to return home without taking the tour…will you please give us a permit?”
The officer’s face softened. There wasn’t a trace of fear in the boy and his big, brown eyes shone with intelligence, a sweet smile on his lips.
“You are a confident young chap,” the officer nodded. “I like that! How many of you wish to take the tour?”
Naren walked down the main staircase, grinning broadly and tapped the gatekeeper on his arm. “I met the officer,” he said waving the permit.
“But how did you get past me?” the gatekeeper cried out in amazement. “I have been standing here all this time…”
Naren laughed, “Oh, I know some tricks…you see, I am a magician!”
It is a tremendous error to feel helpless. Do not seek help from anyone. We are our own help. If we cannot help ourselves, there is none to help us.
— Swami Vivekananda
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ISSUE 10ISSUE 27
PULLOUT FOR REFERENCE
Series 5: Understanding India - through Swami Vivekananda's eyes
Lectures covered thus far in this series include:
1. First public lecture in the East (Issue 22: India - the punya bhumi)
2. Reply to the address of welcome at Ramnad (Issue 23: India - the giant awakens)
3. Vedantism (Issue 24, 25, 26)
®
Designed & developed by
ILLUMINE Knowledge Catalysts
www.illumine.in
The responsibility placed on usfocus in this issue:
We Hindus have now been placed, under God's providence, in a very critical and responsible position. The nations of the West are coming to us for spiritual help. A great moral obligation rests on the sons of India to fully equip themselves for the work of enlightening the world on the problems of human existence.
“
Our sacred motherland is a land of religion and philosophy — the birthplace of spiritual giants — the land of renunciation, where and where alone, from the most ancient to the most modern times, there has been the highest ideal of life open to man.
“
On the arrival of Swami Vivekananda at Pamban, he received a warm and hearty welcome. It was here that he first presented the future responsibility of India:
> Turn overleaf to explore further...
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Key messages from the lecture:
Every race and nation has a particular ideal which is the backbone of national life
India continues to be ever active in the spiritual plane
1
2
– There is a widespread belief that the Hindu is mild and passive. This is not true. On the contrary, India has been exceptionally active, the proof being that this ancient race seems to rejuvenate itself — time and again.
– This activity in the Hindus manifests itself in religion. But, those engaged in grosser activities tend to judge the Hindus through their own standards of activity (which are in other planes).
I have been in the countries of the
West — have travelled through many
lands of many races; and each race and
each nation appears to me to have a
particular ideal — a prominent ideal
running through its whole life; and this
ideal is the backbone of the national
life. Not politics nor military power, not
commercial supremacy nor mechanical
genius furnishes India with that
backbone, but religion; and religion
alone is all that we have and
mean to have. Spirituality
has been always in India.
I discard the idea that India was ever passive. Nowhere has activity been more pronounced
than in this blessed land of ours, and the great proof of this activity is that our most ancient
and magnanimous race still lives, and at every decade in its glorious career seems to take on
fresh youth — undying and imperishable. This activity manifests here in religion.
INDIA
Alternative Ideals
Mechanical Genius
Commercial Supremacy
Politics
Mercantile genius &
expansion
Military Power
Religion & spiritualityIndia's Ideal
– Every race and nation appears to have a particular ideal which is the backbone of national life. While other nations have ideals like politics, military power, commercial supremacy, mechanical genius; India’s ideal has always been religion and spirituality.
Gross (easily visible)
Less visible
Not easily visibleMaterial
Plane
Intellectual Plane
Religious & Spiritual
Plane
Visibility of Impact
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The world is looking to India for spiritual food3
– The eyes of the whole world are now turned to India for spiritual food; and India has to provide for all races.
– There is a widespread exploitation and abuse of power in the world. Everybody needs to know that there is no salvation except by conquering of desires, and no man is free who is subject to the bondage of matter. All nations are coming to understand and appreciate this important truth.
– When a thirst for knowledge arises then Divine Providence responds by making such knowledge available through the right source.
– The unique understanding that it is the same God manifesting in multiple creeds and religions is available in India alone.
Great indeed are the manifestations of
muscular power, and marvellous the
manifestations of intellect expressing
themselves through machines by the appliances of
science; yet none of these is more potent than the
influence which spirit exerts upon the world.
Manifestations of muscular
power
Intellect manifesting itself through the
appliances of science
Influence that the spirit exerts upon the world (more potent than the
other two)
Influence of the spirit
Muscular power
– Moreover, activity in the religious/ spiritual plane is not visible easily to those engaged in activities in the grosser intellectual and physical planes.
– It is also important to recognize that while the manifestations of muscular power are marvellous, the manifestations of the intellect through the machines of science are even more so. Yet, not one of them is more potent than the influence which the spirit exerts upon the world.
As soon as the disciple is in a position to grasp this
truth, the words of the Guru come to his help. The
Lord sends help to His own children in His infinite
mercy which never ceaseth and is ever flowing in
all creeds. Our Lord is the Lord of all
religions. This idea belongs to India alone;
and I challenge any one of you to find it in
any other scripture of the world.
The eyes of the whole world are now turned towards
this land of India for spiritual food; and India has
to provide it for all the races. Here alone is the best
ideal for mankind; and Western scholars are now
striving to understand this ideal which is enshrined
in our Sanskrit literature and philosophy, and which
has been the characteristic of India all through the
ages.
Influence of Impact
Here alone is the best ideal for mankind
THERE IS NO SALVATION EXCEPT THROUGH THE CONQUERING OF DESIRES, AND NO MAN IS FREE WHO IS SUBJECT TO THE
BONDAGE OF MATTER.
Manifestation of the
intellect
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– Since the dawn of history, no missionary went out from India to propagate Hindu doctrines and dogmas; but a wonderful change is coming upon us, inspired by the Lord.
– Hindus have now been placed under God’s providence in a very critical and responsible position. The nations of the West are coming to us for spiritual help.
– A great moral obligation rests on the sons of India to fully equip themselves for enlightening the world on the problems of human existence.
– In other countries, good and great men take pride in tracing back their descent to some robber baron in the past. But we Hindus take pride in being the descendants of Rishis and sages who lived on roots and fruits in mountains and caves, meditating on the supreme.
– However degraded and degenerated we may be today, we can become great only if we begin to work in right earnest on behalf of our religion.
4
5
Hindus are now placed, through God's providence, under a great moral obligation
We can become great again only if we begin to work in earnest on behalf of our religion
Since the dawn of history, no
missionary went out of India to
propagate the Hindu doctrines
and dogmas; but now a wonderful
change is coming over us. Shri Bhagavân
Krishna says, "Whenever virtue subsides and
immorality prevails, then I come again and
again to help the world."
We Hindus have now been placed, under God's
providence, in a very critical and responsible
position. The nations of the West are coming
to us for spiritual help. A great moral
obligation rests on the sons of India to fully
equip themselves for the work of enlightening
the world on the problems of human existence.
One thing we may note, that whereas you will
find that good and great men of other countries
take pride in tracing back their descent to
some robber-baron who lived in a mountain
fortress and emerged from time to time to
plunder passing wayfarers, we Hindus, on the
other hand, take pride in being the descendants
of Rishis and sages who lived on roots and
fruits in mountains and caves, meditating
on the Supreme. We may be degraded and
degenerated now; but however degraded and
degenerated we may be, we can
become great if only we begin to
work in right earnest on behalf of
our religion.
For the full lecture, refer to The Complete Works of Swami Vivekananda, Vol. 3, Lectures from Colombo to Almora - Reply to the Address of Welcome at Pamban
If you have any questions on this lecture, do post your queries on www.vivekanandaway.org
You can also access previous issues of Vivekananda Way here.
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Roots in the Air and Shoots in the SoilThe Story of Thirumazhisai Aazhvaar
(Continued from previous issue. . .)
“Poorva, wake up …” She opened one eye and asked lazily, “What, Swami Thaatha?” Poorva
noticed that she was lying on a cot strung with ropes. “Hmmm …” she remarked, sitting up. The last thing that she could recall was strolling down the road after the dramatic happenings of … yesterday? Given her experiences so far on this trip, she decided she couldn’t say that with certainty. It could have been yesterday, the day before, last month, or even last year.
Poorva briskly shook her head, as if trying to clear her mind. Once again, she focused on her surroundings and realized that she was in a little house. The roof was tiled and the walls were plastered with mud. From the ceiling hung a row of pots, stacked neatly one on top of the other and held together by rope slings. In one corner of the room was a small stool. On it was a neem twig and a brass pot filled with water.
Poorva walked to the doorway and found the doorframe smeared, at regular intervals, with turmeric and vermilion. She wondered how and when she had come to this small, old-fashioned house.
She turned to look at the Swami. He seemed lost in thought. Looking at his kindly face, Poorva smiled. Her questions no longer seemed important. She was having a great time – things were there the moment she needed them, be it a bed, a new dress, or even a house. This journey was more exciting than anything she had ever experienced!
Her relaxed attitude vanished when she caught sight of the Aazhvaar leaving his house. Poorva was up like a shot.
“He is leaving town and we’re going with him,” the Swami smiled. “One can’t have any secrets with you around,” Poorva laughed in admiration. Her
thoughts turned to Thirumazhisai Aazhvaar. She felt happy that the Swami had decided
LAKSHMI DEVNATH
The author is a researcher and writer with various books and articles on Indian music and culture to her credit. [email protected] Illustrator: Smt. Lalithaa Thyagarajan. [email protected]
Magic, Miracles and the Mystical Twelve
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they would go with him. Ever since she had set eyes on Thirumazhisai Aazhvaar, there had never been a dull moment. Adventure and this Aazhvaar did seem to go hand in hand!
“Do you know where we are now, Poorva?” “At Kanchipuram, of course …” Poorva began nonchalantly, when it hit her that she
was standing in the open. The house, which she had been admiring barely a few minutes back, had vanished without a trace. Surely, it was only a short while since she had seen the Aazhvaar leave his house.
“Where on earth are we?” Her tone was shrill. The Swami closed his ears in jest and then pointed towards a stone slab on the road.
It said ‘Perumpuliur’. “I suggest,” said the Swami gently, “that you give up trying to find rational answers
for your experiences. As for the time factor, if years can get packed into one day, then why not hours into minutes?”
“Don’t tire my brain with your complicated explanations,” Poorva made a mock plea and heard a forceful “Shhh!” in reply. She cast a sharp look at the Swami and found him deep in thought.
Poorva looked up and saw a crow perched on a branch. Its cheeky expression made her suspicious. She was about to confront the bird, when strains of lively music reached her ears. She turned to see Thirumazhisai Aazhvaar singing as he walked down the path ahead of her. Poorva was captivated by the song’s rhythm and did a little jig right there on the street.
“‘You became the schools of thought and truth and untruth, all in one. O Lord of wondrous deeds, You became the taste and sound and sensations,’” translated the Swami. “To put it very simply, it means that God is everything that we see, feel, hear, etcetera. This is one of the 120 songs that the Aazhvaar has composed to this beat. All of them contain a number of philosophical ideas …”
Even as Poorva listened to him politely, she observed Thirumazhisai Aazhvaar approach one of the houses near the path. She thought that he probably needed to rest. Nearby were several Brahmin pundits, chanting some verses. As the Aazhvaar sat down on the thinnai outside the house, they abruptly stopped their recitation. They seemed vexed, and talked agitatedly amongst themselves, with several of them even gesturing rudely towards the Aazhvaar.
“They’ve stopped the recitation because they don’t want the Aazhvaar to listen to the Vedas. They feel he is not qualified enough,” whispered the Swami into Poorva’s ear. A saddened Poorva saw Thirumazhisai Aazhvaar get up from his seat and resume his journey. Obviously, he had guessed the reason.
The Brahmins got ready to proceed with their chanting. But much to their frustration, they could not recollect the line of the hymn they had been reciting! The Aazhvaar, who was only a short distance away, noticed their distress. He walked to a nearby field and picked a stalk
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of the black variety of paddy that grew there. From a distance, the Brahmins saw him nip it with his fingernails and throw it down.
“Magic again?” questioned Poorva, totally bewildered as to what the Aazhvaar was trying to do.
“For a change, no,” replied the Swami. “By his gesture, he is trying to communicate the meaning of the line they have forgotten, and he has succeeded. That phrase from the Vedas goes: Krishnaanaam vreeheenaam nakhanirbhinnaanaam. Krishna means ‘black’, vreehi is ‘grain’ (in this case, paddy), nakhah means ‘nail’ and nirbhinna means ‘split’. Out of respect for the feelings of the Brahmins, he tried to refresh their memory in a subtle and symbolic manner.”
Poorva appreciated the cleverness of the Aazhvaar, though she was hurt by the insensitivity of the Brahmins. Hey, what was this she saw? The Brahmins were rushing towards the Aazhvaar and seeking his forgiveness! Poorva felt happy at the way God had made them realize that they had insulted a holy man. After comforting them, the Aazhvaar continued his journey. Poorva and the Swami walked behind him.
The village of Perumpuliur was a pretty sight with its thatched huts, plantain groves, and rows of coconut and palm trees. Poorva observed the villagers keenly as they gathered the paddy from the fields, their feet deep in water and slush. Children were having great fun, playing tag on the muddy paths. The girls were clad in long skirts, but the boys wore only loin cloths. Poorva longed to join in their fun. She felt sad that she could not, and dreamily kicked a small stone lying in her way.
The excited voices of passers-by caught her attention. She looked casually at them. They were pointing towards the Aazhvaar, an awestruck expression on their faces. What is it now, Poorva wondered, stepping closer to them. She heard them describe how the idol in the Vishnu temple was continually turning to face the Aazhvaar in whichever direction he moved.
Poorva smiled. This was nothing new. Obviously, these people had still not heard about the incident at Kanchipuram. So what, she would tell them of the uniqueness of this Aazhvaar. Forgetting for a moment that no one could see or hear her, she moved forward, but stopped when she saw a priest rush out of the temple and hurry away. Poorva’s focus shifted, and she raced after him, feeling like a detective.
The priest stopped in front of a homa kundam and talked animatedly to a person whom he addressed with reverence as ‘Perumpuliur Adigal’. The sage-like Adigalaar immediately got up and walked towards the Aazhvaar. Poorva saw the Adigalaar bow down before the Aazhvaar and lead him to the altar. There, he gave the Aazhvaar a place of honour.
All the other Brahmins there were very unhappy with the respect given to the Aazhvaar. Poorva was curious about how he was going to handle this tricky situation. She saw him fold his hands in prayer and then point to his bare chest. An inquisitive Poorva rushed near the Brahmins, tripping over a few stones in her haste. From there, she saw a wonderful vision of Lord Vishnu and Goddess Lakshmi on the bare chest of the Aazhvaar!
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“I do hope you didn’t close your eyes this time. Shake off that dazed expression from your face. Aren’t you used to these miracles by now?” the Swami teased Poorva.
“I must say that Thirumazhisai Aazhvaar is really a super magician.” Poorva sounded exuberant.
“This is not magic. This is the effect of true devotion. Believe me, it works!” said the Swami.
Poorva turned to look at the Brahmins and chuckled. Despite being so learned, they had not understood this simple truth.
Swami Thaatha and she quickened their pace and followed the Aazhvaar out of the village.
“Thiruk … kudan … thai,” Poorva read the name on the stone sign. The Swami filled in the details. “The Cholas rule this part of the country. Poorva, this
town is what we know as Kumbakonam today.” “Oh,” said Poorva politely, and remembered that her uncle and aunt lived in this city. She was getting quite muddled about ‘time’ again, when the Swami pointed out that
they were at the temple of Lord Aravaamudhan. Spontaneously, Poorva joined her palms together and closed her eyes.
About to rattle off her usual ‘wish list’, she stopped when she heard the Aazhvaar tell the Lord, “You’re resting, O Kesava; won’t You raise Yourself a little and speak to me?” And before her very eyes, the deity, which had been in a reclining position, raised itself a little.
“Gosh! One more in an endless round of miracles!” said Poorva breathlessly. Before she could digest this, a medley of voices reached her ears. She looked around
to see a group of people get down from a tourist bus and walk in. The presence of a bus in the ‘Aazhvaar times’ confused her. The puzzle deepened when she saw her uncle and aunt enter the temple.
She saw a man who looked like a tourist guide explain, “I’m sure all of you know the story of Thirumazhisai Aazhvaar and how the Lord invariably obeyed him. One such incident took place in this historic temple of Lord Aravaamudhan. The story goes that Thirumazhisai Aazhvaar requested this Lord to raise Himself a little and speak to him and the Lord obeyed.
“Observe this deity! It seems as if He is about to get up. It was an amazing reversal of roles, with an exchange of titles as well. To this day, the Lord of this temple is known as Aravaamudha Aazhvaan, and the Aazhvaar as Thirumazhisai Piraan. Piraan, as you all know, means ‘God’.”
“How amazing!” the crowd gasped. “The riddle of time seems to be a little too much for me to handle!” Poorva exclaimed.
In sheer exhaustion, she slid down to the temple floor and was soon fast asleep. (to be continued. . .)
This story book is available through www.lakshmidevnath.com
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Freedom
The author is a senior sannyasi of the Ramakrishna Order and lives in Belur Math. [email protected]
Article
This is an easy-to-understand story told by Swami Vivekananda in his masterly work on Raja Yoga
illustrating the process discussed elaborately by Patanjali in his aphorisms. The purpose behind retelling the story is that its impact on the reader may be greater if not told in the usual top-down manner but in the bottom-up manner. It will generate more questions, more interest and eagerness to ask the question, “How did that happen?” By taking it out of the context of spiritual pursuit, this story will help the youth to work out the process which ensures a success story for themselves.
The story begins thus: “There was once a minister to a great king. He fell into disgrace. The king, as a punishment, ordered him to be shut up in the top of a very high tower. This was done and the minister was left there to perish. He had a faithful wife, however, who came to the tower at night and called to her husband at the top to know what she could do to help him.” Skipping the details that follow, “the minister descended from the tower ... and made his escape.”1 That is the story in a nut-shell.
In the bottom-up approach, the first thing to be said is what happened at the end! And that is that the minister made his escape from the tower and from the impending doom of a death by starvation. So, the title of the narration is “Freedom” and not “Disgraceful Punishment”. The point here is that the youth should not harp, as they usually do, on their present predicament,
but focus on a successful strategy to achieve the final outcome envisioned by them.
The title immediately arouses the curiosity to know how could the minister, up there on a very tall tower left to die of starvation, escape? This curiosity will be missing in the top-down narration because the details would have already been stated. And this curiosity is needed for the youth who are keen to know how they can actualise their distant vision from their present highly discouraging situation. A rigmarole, do this and do not do that, will lose all charm and sound as mere sermonising.
Now the question is, “How did the minister make good his escape?”
In answer it is said, “You must believe that the minister made good his escape. For this he must have used a long stout rope that could carry his weight, one end of which he tied to the bars of the window and the other end he let loose to fall to the ground; he climbed down the rope to the bottom of the tower and escaped with his faithful wife before anyone could find out!” There was no other way to escape.
If you ask, “But, how did the rope get into the hands of the minister up on a very tall tower? Who took it up to him? Not the wife, certainly!”
The reply is “The minister made good his escape and you must trust that he indeed did so.” As to how he got the rope, well, he had in his hand a stout twine, one end of which he let fall to the ground and the wife tied the stout rope
SWAMI SATYAPRIYANANDA
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to it. The minister pulled up the stout twine and up went the rope. That simple!
If you again ask, “But, how did the minister come to possess the stout twine?”
The reply is “The minister made good his escape from the tower. You must believe that.”
That required him to use a rope. To get the rope up to the minister, the minister needed to have a stout twine. And he got the stout twine by letting down the pack thread which he had with him so that his faithful wife could tie the stout twine to it. That simple! He needed the stout twine in-between because pack thread could not have handled the weight of the long rope.
If you then ask, “But, how did the minister come to possess the pack thread?”
The reply is “The minister made good his escape by climbing down the tower with the rope which he obtained using the stout twine, which again he obtained using the pack thread. It is that simple and you must believe that it did happen so.”
As to how the minister got the pack thread, well, he used the silken thread which he had with him.
Now, if you ask, “But, from where did the minister come to possess the silken thread? Did he use something lighter to get the silken thread up to the top of the tower? And where does this story end, anyway?”
The reply is “You must trust that the minister made good his escape. And this he could not have done without a rope. He could not have got the rope to the top of the tower without the stout twine which he had with him. He could not have got the stout twine up to the top of the tower without the silken thread which he by then had. And here is how he got the silken thread:
“The minister directed his wife to attach the silken thread firmly to the beetle, then to smear its horns with a drop of honey, and to set it free on the wall of the tower with its head pointing upwards. She obeyed all these instructions and the beetle started on its long journey. Smelling the honey ahead it slowly crept onwards in the hope of reaching the honey, until at last it reached to top of the tower, when the minister grasped the beetle and got possession of the silken thread.” That simple a strategy!
The message of this story is that one must carefully study the problem at hand, fix the goal to be reached, plan the methodology both as regards to the method in general and in all its minutest details, and execute faithfully.
The minister shut up at the top of the very tall tower is helpless to access freedom, which is his goal, without the wife at the bottom of the tower. The wife, being faithful, can execute what her husband wants her to do because she is free to move about. The minister cannot come down and the wife has no access to the top! A rope for the minister’s escape cannot be taken up to the top of the tower by any means without something lighter like a stout twine, which requires something still lighter like pack thread, and which again requires a very light but strong silken thread. This silken thread also requires a living agency, like the beetle, for taking it up to the top! Further, the beetle needs incentive, namely, the honey!
When the strategy is worked out, all it requires is meticulous execution. All along the process, the main thrust is that the goal of freedom can be, as it was indeed, achieved. Even in the worst situation one should never abandon hope of some saving means. Hence, struggle is the watchword placed by Swami Vivekananda before the youth.
Reference : 1) The Complete Works of Swami Vivekananda. 1:143
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RAMAKRISHNA MATH, UTTARKASHIGanganagar, P.O. Uttarkashi, Uttarakhand, 249193
Mobile: 9447051231; Email: [email protected]
Offering to Bhagavan Sri Ramakrishna: An Appeal
Dear Devotees & Friends,
Ramakrishna Math and Ramakrishna Mission, Belur Math declared open a Math centre at Uttarkashi, an ancient holy town in the Garhwal Himalayas on 20 Oct 2017. There was already an ashrama, named “Ramakrishna Kutir”, on a small piece of land since 1963. It was maintained directly by the Belur Math, and sadhus of our Order used to stay for intense tapasya in the traditional monastic way, begging food from outside and living a simple austere life. The same tradition continues till date.
In view of expanding Swami Vivekananda’s ideal of service and spirituality among the masses we plan to purchase some land measuring at least one acre around Harsil Valley, near Gangotri. Along with retreat centres for sadhus and devotees, some welfare activities for the benefit of the poor and underprivileged will be taken up after acquiring and developing the land.
An estimated cost of Rs. 2 crores is required to set up and develop this additional unit of our Math. We request our friends and devotees, trusts and corporate bodies to contribute liberally to complete this project of welfare and spirituality at the earliest.
Donations can be made by NEFT/RTGS to the account given below:
A/C Name : Ramakrishna Math, Uttarkashi
Bank Name : Union Bank of India
Branch Name : Uttarkashi Branch
A/C No. : 601802010006696
IFSC : UBIN0560189
Foreign contributions may kindly be sent through the headquarters at Belur Math (Ramakrishna Mission, Belur Math, Howrah-711202; email- [email protected]) requesting it to credit the fund in Uttarkashi Math A/c.
Kindly send us email (to [email protected] ) or SMS (to 9447051231) after the transaction intimating the purpose of your donation as “Donation for purchase of land and development of the Math.” Please also send your PAN and full postal address.
Donations towards our Math are exempted from IT under 80G Act.
May Sri Ramakrishna, Ma Sarada, Swami Vivekananda bless you all.
Yours in the Lord,
Swami Amaleshananda
Adhyaksha
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Ramakrishna Math, Cooch BeharRamakrishna Marg, New Town P.O. & Dist. Cooch Behar, PIN- 736101, West Bengal.
Phone:03582-233859 / 8942843897E-mail: [email protected]; [email protected]. Website : http://rkmcoochbehar.org
Construction of a New Temple of Bhagawan Sri Ramakrishna DevaAN APPEAL
Dear devotees/friends,
HistoryIn 1947, soon after partition, Brahmachari Harendra Narayan relocated the Ramakrishna
Ashrama from Lalmonirhat in Bangladesh to Cooch Behar in North Bengal. Maharaja Jagaddipendra Narayan Bhup Bahadur donated the land for the ashrama. Br. Harendra, an initiated disciple of Swami Vijnanananda (one of the direct-disciples of Sri Ramakrishna), was a tireless worker. With the dynamic support of Br. Nimai and active participation of local devotees, he developed the ashrama and constructed a temple for Sri Ramakrishna (in 1951,) the Vivekananda Vidyapith Students’ Home, and initiated a number of other service activities.
Present TempleThe small temple is at present damaged due to heavy seasonal rainfall. Also, as the
ashrama is in low land, every rainy season the temple courtyard is inundated and there is always the risk of flood-water entering into the prayer hall and shrine. Moreover, the old temple cannot accommodate the growing number of devotees.
Proposed New TempleUnder these circumstances, we have taken up the
project of constructing a new temple of Sri Ramakrishna.
The construction is expected to cost around 4 crores.
We are confident that by the grace of Sri Ramakrishna, this huge project will materialize. We request devotees and well-wishers to donate generously and join hands with us in this noble endeavor.
May Lord Madan Mohan, the presiding deity of Cooch Behar and the Holy Trio shower their blessings on us all is our constant prayer.
Donations can be sent through Cheque/ Draft /NEFT /RTGS in the name Ramakrishna Math, Cooch Behar to the address given above.
Online transfer details: Bank: UNITED BANK OF INDIA; Branch: Guriahati Branch; A/C No. 1220010102019; IFS Code: UTBIOGURE27 OR Bank: STATE BANK OF INDIA; Branch: New Town Branch; A/C No. 33067372739; IFS Code: SBIN0015951; MICR Code: 736002006
Please send an email mentioning the purpose of donation along with your PAN number & Postal address.
Yours in the service of the LordSwami Vijneyananda
Adhyaksha
Proposed new temple
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RAMAKRISHNA MISSIONSWAMI VIVEKANANDA’S ANCESTRAL HOUSE
AND CULTURAL CENTRE105 Vivekananda Road, Kolkata - 700 006, West Bengal, IndiaContact No: 033-2257 0213 / 033-2257 0214 / 9475970453
Email: [email protected]
AN APPEAL
History: After more than a century of litigations, neglect, and abuse, the ancestral house of Swami Vivekananda began the journey to reclaim its divine legacy when on 10 March 2001 Most Revered Swami Gahananandaji Maharaj, the then vice president of Ramakrishna Math and Ramakrishna Mission, laid the foundation stone for its total renovation. The restoration work saw its fulfilment when on 26 September 2004, Most Revered Srimat Swami Ranganathanandaji Maharaj, the then president of Ramakrishna Math and Ramakrishna Mission, inaugurated the building as Ramakrishna Mission Swami Vivekananda’s Ancestral House. A few days later on 1 Oct 2004 the then Honourable President of India Dr. APJ Abdul Kalam inaugurated its Cultural Centre. In 2009, the Government of West Bengal recognised Swamiji’s Ancestral House as a Heritage Building (Grade A).
Activities: To actualise Swami Vivekananda’s vision of character-building and nation-building, the centre conducts a number of activities like: Free coaching for school students; Centre for learning languages; Computer training; Classes on Indian culture, and moral and spiritual values; Lectures and seminars on different topics; a Library; a Charitable dispensary; Rural development work; and Relief work. Besides these activities, the centre maintains a Swami Vivekananda Museum, and looks after the upkeep of the Heritage Building.
New Proposal: To accommodate our expanding activities and the ever increasing number of participants, we are constructing an Auditorium with a capacity of 900 seats. The budget for this is Rs. 14 crores. The construction is underway and the Government of India and devotees have already contributed Rs. 4.75 crores towards this noble purpose.
We require Rs. 9.25 crores to complete the Auditorium construction work and conduct the current and new activities on a bigger scale.
We earnestly appeal to the generous public to come forward and help us to complete the Auditorium construction.
Donations can be sent through Cheque/ Draft /NEFT /RTGS in the name ‘Ramakrishna Mission Swami Vivekananda’s Ancestral House and Cultural centre’ to the address given above.
Online transfer details: Bank: United Bank of India; Branch: Bidhan Sarani Branch; A/C No. 0314010183261; IFS Code: UTBI0B1S158.
Please send an email mentioning the purpose of donation along with your PAN number & Postal address.
Yours in the service of the LordSwami Jnanalokananda
Secretary
AN APPEAL TO SERVE GOD IN MAN
Dear devotees and well-wishers,
We pray that Sri Ramakrishna may shower His blessings on all your endeavours.Thanjavur is a historically and culturally important city, famous for its art and
ancient architecture, especially temples.
It was Swami Vivekananda’s earnest desire to install Bhagavan Sri Ramakrishna in every town and spread the culture of worship and service. We now propose to begin a centre in Thanjavur and initiate various activities:
l Youth Camps - to develop self-confidence, awareness of health and yoga etc.
l Balaka Sangha - to train children in cultural and spiritual traditions, etc.
l Spiritual Practices - daily puja, bhajans, japa yajna, parayanam, discourses.
l Spiritual & Cultural Literature - promotion and sale.
l Seminar/Workshops - for teachers, doctors and other professionals.
l Medical Services - for the poor and needy.
To establish a new centre and conduct the above activities, an amount of Rs. 7 Crore is required. We invite you to contribute whatever you can and be a part of this noble mission.
Names of those who contribute Rs.10,000/- and above will be inscribed in the Math premises.
Donations are exempted under Section 80 G of the Income Tax Act, 1961.
Donations may be sent cheque/DD in favour of “Sri Ramakrishna Math”. For Online donation please visit https://donations.chennaimath.org
After online payment please intimate us by email your address, and PAN number.
Yours in the Service of the Lord,Swami Gautamananda,
Adhyaksha.
Sri Ramakrishna Math31, Sri Ramakrishna Math Road, Mylapore, Chennai-4.
& : 24621110. email : [email protected] : www.chennaimath.org
For more details - Mob : 98409 87307
(A Sub-Centre of Sri Ramakrishna Math, Chennai)A New Sri Ramakrishna Math at Thanjavur, Tamil Nadu
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This series on pilgrimage, presents pre-pilgrimage, pilgrimage, and post-pilgrimage mindset. The
pilgrimage mindset consists of what the author calls four vidyas: 1) practice of tuning into the divine, 2) practice of spiritual association, 3) practice of the presence of the sacred, and 4) poking the honeycomb. The first two vidyas were discussed in the previous issue. This fourth article explores the last two vidyas.
The first two practices appeal to pilgrims whose temperament is either devotional or intellectual. But there is a third type of temperament. Some aspirants are inclined to see the Divine in nature, rather than in images or temples.
Vidya 3: Practice of the presence of the sacred
According to the disciples of Sri Ramakrishna, there are two ways to practice the presence of the sacred in places of pilgrimage. The first way is to see nature performing its own worship of the divine at the Virat or cosmic level. The second way is to experience the presence of divinity in nature itself.
Sri Ramakrishna and the Pilgrimage Mindset
SWAMI CHIDEKANANDA
(Continued from the previous issue…)
The third and fourth vidyas of the pilgrimage mindset practised by Sri Ramakrishna are presented in this issue.
The scriptures speak of nature worshipping Ishwara as Virat or the universal. The Mundaka Upanishad describes Ishwara as nature personified at the samasti or collective level:अगीमघाधयाघाचकषीचनदस यौरदशःशभोतियासगििियाशचिदयाः।ियाःपणभोहदतिशवमसपदयापतथिीहयषसिघाभियानिरयातमया॥
‘The heavens are His head; the sun and moon, His eyes; the quarters, His ears; the revealed Vedas, His speech; the wind is His breath; the universe, His heart. From His feet is produced the earth. He is, indeed, the inner Self of all beings.’ (2.1:4)
Swami Brahmananda, a mystic and a direct disciple of Sri Ramakrishna used to directly experience nature worshipping the Divine. Often he would gaze at the blossoming flowers in the garden and say, “Look, there you see the worship of God going on in His universal form.”1; “Those trees are worshipping the Cosmic God with their blossoms.”2
During her visits to Dakshineswar, Sister Nivedita would sit underneath the banyan tree, and experience nature worshipping the Divine at the cosmic level. In a letter to Sister Nivedita, Holy Mother affirms her experience of Nature
Article
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The author is a sannyasi of the Ramakrishna Order and is serving at Advaita Ashrama, Kolkata. [email protected]
worshipping the divine at the cosmic level: “He, the breath of the universe, is singing His own praise, and you are hearing that eternal song through things that will come to an end. The trees, the birds, the hills, and all are singing praise to the Lord. The banyan of Daksineswar sings of Kali to be sure, and blessed is he who has ears to hear it.”3
But should this worship of Nature not take place everywhere? Yes. It does take place everywhere. But it remains hidden or is only faintly expressed. It is palpable in places of pilgrimage because there is a special manifestation of God due to the “innumerable spiritual practices performed by perfected souls through the ages.”
Great souls are able to perceive this divinity even in animals. Swami Brahmananda once said, “It is a great fortune to live at Dakshineswar even as a dog.”4 Once, when Sri Ramakrishna was walking towards the Panchavati, the forest-grove in Dakshineswar, to do tapasya, a dog began to follow him. Sri Ramakrishna stood still for a while watching the dog. He later explained, “The thought came to my mind that the Mother might say something to me through that dog.’5
This is an important lesson for spiritual aspirants: just as the temples and ghats become saturated with sattva, so does the soil of pilgrimage sites and even the creatures who live there. Therefore, as a pilgrim we should connect with the divine—not only in the images, temples and ghats, but also within the five elements – earth, water, fire, air, and space of the pilgrim sites.
On the eve of returning from his first visit to the West when an Englishman asked Swami Vivekananda how he felt about India, Swamiji replied: “Now the very dust of India has become holy to me, the very air is now to me holy; it is now the holy land, the place of pilgrimage, the Tirtha.”6
Sri Ramakrishna also beseeches spiritual aspirants to respect the subtle deity which pervades the holy land and waters, and to maintain the sanctity of the atmosphere and the land. As he was averse to ‘polluting any sacred land’, we should also refrain from either physically or mentally polluting the environment—either by throwing trash into the streets and rivers or by engaging in worldly talk. Earlier, we referred to Sri Ramakrishna’s anguish at hearing worldly talk of ‘lust and greed’ in places of pilgrimage.
However, Sri Ramakrishna’s experience of Lord Vishwanath was not restricted to temples, traditions, people, and customs. He also saw Him in living men, in local saints – which brings
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Swami Virajananda, a disciple of Swami Vivekananda, meditating under the banyan tree in Panchavati
us to the fourth vidya of the pilgrimage mindset.
Vidya 4: Practice of ‘Poking the Honeycomb’
Holy company or the company of sadhus was highly encouraged by Sri Ramakrishna and his direct disciples. ‘Poking the honeycomb’ was an expression used by Sri Ramakrishna’s disciples to describe the process of extracting spiritual truths from perfected souls. In the Bhagavata, Sri Krishna explains the beneficial effect of associating with holy people: ‘The waters of holy rivers, or images made with clay and stone from a holy place, do not form a tirtha (holy place); these things take a long time to purify people. But, by virtue of God residing in their hearts, saints purify people by their mere sight.’7
The Kashi Khanda says that ‘those who dwell in Kashi take on the form, the attributes, and the ornaments of Rudra. [T]hey should be honoured as one would honour Rudra. [A]t death they are absorbed into Rudra-Shiva himself.’8
During his pilgrimage to Varanasi, Sri Ramakrishna literally experienced this truth. He went ‘several times to see Trailanga Swami, a leading paramahamsa in Kashi. The swami was then observing a vow of silence and staying at Manikarnika ghat.’9 Sri Ramakrishna said that he found in him ‘the living manifestation of Vishwanath’ and also that ‘Varanasi was sanctified and made vibrant by his presence.’10
But how should one approach a holy man?In the Bhagavad Gita, Sri Krishna instructs
Arjuna how to approach the wise and seek knowledge. He tells him, ितदतदपतणपयािनपररपशनसिया।।“Know that by prostrating yourself, by questioning, and by offering service.” (4:34)
During his visit to Trailanga Swami, Sri Ramakrishna, although he himself was a
realised Paramahamsa, followed these principles and approached the saint with humility, reverence, and an attitude of service. He later narrated, ‘I cooked rice pudding and brought it with me to feed him. At that time, he couldn’t speak to me because he had taken a vow of silence. So I asked him by signs whether God was one or many. He replied in the same manner, indicating God is known to be one when a person enters into the state of samadhi; but as long as there is any consciousness of I, you, jiva, and the world, God is perceived as many.’11
Understanding that association with holy people in places of pilgrimage will yield great spiritual benefit, Sri Ramakrishna also encouraged his devotees to visit sadhus and to ask questions which would increase their knowledge and devotion. At the same time, he strongly condemned finding fault in holy people, as this would be akin to polluting the environment.
Trailanga Swami
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For instance, a devotee named Manilal Mallick who had just returned from Varanasi came to visit Sri Ramakrishna. Sri Ramakrishna asked him about the holy people he had met during his pilgrimage. Manilal f i r s t d e s c r i b e d h i s encounter with Trailanga Swami: “Trailanga Swami is still in the same temple on Manikarnika Ghat with Benimadhav. People say that he was in a high spiritual state before. He could work any number of miracles. Now they are far fewer.” Sri Ramakrishna immediately dismissed this criticism of Trailanga Swami as “fault finding by worldly people.”12 Sri Ramakrishna then made further enquiries:
Sri Ramakrishna: Did you have any conversation with Bhaskarananda?
Manilal: Yes sir, we talked for a long time. Among other things, we discussed vice and virtue. He said: ‘Don’t tread the path of sin. Don’t even think of evil. This is what the Lord requires of you. Perform only actions which bring you merit.’
Sri Ramakrishna: Yes. That is true as far as worldly people are concerned. But it is different
for those who are illumined, who have realised that only the Lord is the reality and all else is unreal and ephemeral. They know that the Lord
alone does everything and that we are all non-doers. … And did you talk of anything else?
Manilal: I asked him how one could cultivate devotion and love for God.
He said, ‘Repeat the Name. Say Rama, Rama.’ Sri Ramakrishna: That is very good. 13
We can infer from this dialogue that when we approach holy people in places of pilgrimage, it is best to ask practical questions related to spiritual practice. So Sri Ramakrishna encouraged spiritual aspirants to approach saints in places of pilgrimage in a humble manner—and, if possible, to serve them in some way. He himself had experienced that saints, for instance Trailanga Swami, who reside for many years in a holy place become living manifestations of its local deity.
Sri Ramakrishna’s teachings on the post-pilgrimage mindset, i.e., what a spiritual aspirant should do after completing the pilgrimage, will be discussed in the next issue.
1) The Eternal Companion. p. 118 2) A Guide to Spiritual Life. p. 38 3) Letters of Sister Nivedita. Vol.1, p. 359 4) Swami Brahmananda as We Saw Him, p. 39. 5) The Gospel of Sri Ramakrishna, p. 305. 6) The Complete Works of Swami Vivekananda. 3:309 7) Srimad Bhagavata 10:48:31, translated by Swami Tapasyananda 8) Kashi Khanda 30: 96-102 9) Sri Ramakrishna and His Divine Play, p. 612. 10) Ibid. 11) Ibid. p. 612. 12) The Gospel of Sri Ramakrishna, p. 201. 13) Ibid. pp. 201-202.
Once I was meditating in the Panchavati at noon while the Master was talking about the manifestation of Brahman as sound [Shabda-Brahman]. Listening to that discussion, even the birds in the Panchavati began to sing the Vedic songs and I heard them.
— Swami Brahmananda
When we approach holy people in places of pilgrimage, it is best to ask practical questions related to
spiritual practice.
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References
Allama’s teachings
Allama was not just a mystic, philosopher, and saint, he was also a poet and a social commentator.
The breadth and depth of his spiritual outlook is clearly evident in his 1600 vachanas, all of them written in Kannanda language, which were discovered as late as the 20 CE. In his vachanas, Allama has touched upon almost all aspects of the Sanatana Dharma in a compre- hensive manner. A good number of his vachanas are focussed wholly on Conscious- ness. He stresses upon the importance of Karma, Bhakti, Dhyana and Jnana. Along with these we find in his literature, thematic perspectives like egalitarianism, non-violence, and an ever-changing moral landscape. As he travelled widely, he was fully aware of the workings of the world. The subtle interplay between the physical and spiritual worlds can be understood very well through his works.
For a sadhak belonging to the tradition of Lingayata/Veerashaiva, his vachanas are classified into Shat-sthala or the six-planes of Shiva-consciousness viz., bhakta, maheshwara, prasada, pranalinga, sharana and aikya. One begins to worship and meditate on the globular ishtalinga in bhakta-sthala and then becomes steadfast in his bhakti in the maheshwara-sthala. Progressing to prasadi-sthala, what
Allama PrabhuSHIVANAND SHAHAPUR
This article on Allama Prabhu is appearing in the series on the Veerashaiva devotional literature from Karnataka.
begins as offering of the articles of worship, culminates in the offering of all thoughts, feelings, sense of the world and even the very ‘I’ sense to Shiva. From ishtalinga on the palm, one moves deeper to the God within i.e., pranalinga. Pranalinga-sthala deals with meditational practices that involve pranayama and also various Hatha Yoga practices of meditating on successive Chakras. Sharana-sthala is an advanced stage where one meditates on the sense of ‘I’ (the term used is ‘bhaava’) and gets merged into Shiva or the Absolute Consciousness. In this stage, there is the experience of divine bliss. The ultimate and the final stage is aikya-sthala where there is no trace of the jivatman anymore as he has completely become one with the Supreme Reality. It is a state without thought and feeling, just objectless consciousness.
Shat-sthala can be understood in two ways. The first is as a step-by-step progressive path which starts from the worship of and meditation on the globular ishtalinga, and ends in the devotee merging with Absolute C o n s c i o u s n e s s , S h iva . T h e s e c o n d understanding is that these are planes of consciousness which are given names as bhakta or aikya according to what predominates that particular plane at the time. Thus, bhakta is also an aikya i.e., he has fleeting experience of
The author, a young engineer, is now involved in translating into English ‘Vachana Nirvachana’, an analytical study of Allama Prabhu’s vachanas in Kannada language by Sri Siddeshwara Swamiji of Jnana Yogashrama, Bijapur. [email protected]
Article (Continued from the previous issue. . .)
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oneness with Shiva, though what is predominant is devotion. Similarly, an aikya is also a bhakta, for as a jivanmukta he continues to participate in society, seeing Shiva in one and all and this is how bhakti radiates from him, with the state of aikya behind it.
Also, while Pranalingi sthala vachanas of Allama are of great interest to students of Yoga and Tantra as they deal with Chakras and regulation of breath, it must be remembered that underlying all these practices is bhakti and giving up of ego; otherwise, as Allama says one remains a mere pavana yogi (a yogi trapped in pranayama) and will not rise to become a S h i v a y o g i w h o e x p e r i e n c e s S h iva -consciousness.
On BhaktiDisillusion with worldly life leads to search for meaning in life.“For happiness as little as a mustard seed,The suffering is as large as the ocean.See, the plight of those who crave for momentary pleasures.If one goes after treasure at the cost of oneself,One loses wisdom, Guheshwara.”A compassionate guru shows the path of
bhakti. But can bhakti be imported from outside? Nothing short of genuine, selfless and heartfelt bhakti was agreeable to Allama. He is often seen lambasting those who worship mechanically performing many rituals. Worship for selfish reasons or simply out of fear – this, Allama says is no bhakti. Here is one of his vachanas on the subject of bhakti.
“One can draw the picture of a paragon of beautyBut can one breathe life into it, Sir?Initiation in accordance with the great Agamas can be given.But can Bhakti be instilled, Sir?
You are moved by intense devotion.You are where there’s this virtue of bhakti.If it is not there, you are also not there, Guheshwara.”One must also be steadfast and one-
pointed in one’s devotion to the ideal. Allama conveys it through this vachana:
“Not able to ride the horse given to themThey look for another horse.They are neither heroes nor braves.People of the three worlds get wearied carrying the saddle.What do they know about Linga called Guheshwara?”There are many who only find faults and
often retreat from their chosen path of sadhana. Allama warns that by doing so they cannot experience the Absolute. In sadhana, the prime place goes to steadfast faith. If one is truly able to spend his whole life in bhakti, he can then earn liberation.
On the rightful way of offeringFeeling of offering is more important than
the act itself. The mere act in itself cannot be equated to offering. It is bereft of any meaning. Same is true if there is only feeling and no action. The act of offering and the feeling, both go hand in hand. But, even before the actual action, offering must be made in feeling. Only
Anubhava Mantapa
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then does it become prasada. This is beautifully expressed in this vachana:
“Offering must be madeBefore it touches the body, before it touches the mind,Even before the food is formally offered.Offering must be made before it is handled by guru.Fire in the left hand, hay in the right hand —The fire of your prasadi is ignited, Guheshwara!”Fire here stands for the feeling and the
hay for the act of offering during worship.
On PranalingaBeing adept in Hatha Yoga and Raja Yoga,
Allama knew the subtlest intricacies of Yoga-sadhana. The relationship of prana and mind are known to the Yoga-sadhaks. There are over hundred vachanas where Allama has demonstrated the sadhana through prana and the importance of breath-control. Here is an example of one such vachana:
“To the horse called sound, reins called Vishnu. Stirrups called moon and sun and saddle called Brahma. Where form was, there the tranquillity of no formTo the rider called Guheshwara.”Here, Allama explains the importance of
pranayama in stilling the mind (horse) which then leads to fruitful meditation. The sadhaka controls and regulates his breath through the channels of Ida and Pingala (stirrups called moon and sun). The controlled breath then flows upwards through the middle channel of Sushumna and reaches the highest Chakra of Sahasrara (saddle called Brahma). Here the breath becomes motionless and the sound of Omkara is heard. Eventually the mind becomes
totally silent. The state of absolute peace and tranquillity is then experienced.
Self-Realization and absolute bliss“If I say I truly know You in my heartDo You agree?Forgetting myself if I come to know youThat I say is your True Being.If I forget myself in YouI exist not different from YouLike the reflection in a mirror, Guheshwara.”This vachana talks about the state of the
sharana who has transcended the process of knowing that takes place through Triputi, the three-fold distinction i.e., the knower, the known and the act of knowing. In the matter of Paramatman, Allama says it is absurd to say ‘I will know Paramatman’ because in that statement there appears the feeling that I am different from Paramatman. When even that most subtle ‘I’ feeling in the, ‘I will know’, subsides in the Supreme Reality, the sharana will not remain different from Paramatman. In realization, the ‘I’ is subsided. Since in the sharana, the ‘I’ is not there, he attains the realization of Paramatman. ‘I exist not different from You’ — the knower is the known.
Allama uses the most colourful metaphors, imageries, riddles and even cryptic language to push people towards the Absolute Reality. In this process, he comes out with the most sublime poetry. While it is admitted that the Reality is Anirvachaniya, or inexpressible in words, Allama however very nearly succeeds at it. The language he uses is twisted and turned in every possible way and the logical flow of thinking is completely dismantled in order to give a taste of the transcendental Reality.
Usage of metaphor“The wearer of trunks, his head coming forward — I saw.
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The wearer of matted hair, his head walking — I saw.Holder of Brahma’s skull, his part being cut off — I saw.The gate of the young celibate being lifted — I sawAll the devotees falling dead on the floor — I saw.Guheshwara, I saw ‘You’ dying and becoming Linga.”‘Trunk’ symbolizes death and the ‘matted
hair’ is the symbol of eternity. Holding ‘Brahma’s skull’ is Shiva’s greatness while the term ‘young celibate’ indicates Shiva who is pure and immutable. Each of these symbols depict the differentiating knowledge of Shiva and the respective stage of sadhana. The sadhaka passes successively through all these stages. The line ‘The devotees falling dead on the floor’ indicates that the feeling of ‘I’ which was present in each of the stages of bhakti too has disappeared. With the feeling of ‘I’ itself disappearing, ‘you’ i.e., Guheshwara also disappears and what remains is only Linga, the indivisible state of Absolute consciousness. And this ‘I saw’ – Allama experienced it and wants every sadhaka too to experience.
Allama makes use of social factors in putting across philosophical principles and at the same time effectively rejects the inequality prevailing in the society.
“A man of noble birth goes to a colony of outcastes and builds a house.See how his nobility remains unsullied!Members of his clan do not wish to see his face.All those of high lineage hold his hand.On reflection, he realizes that he has nothing to do with lineage.And the dirt is washed out, Guheshwara.”
Here, jivatman is the man of noble births; colony of outcastes is the cluster of elements. In the midst of elements, jivatman remains unsullied. Members of his clan i.e., elements which include mind and intellect as they are products of prakriti, do not wish to and cannot see his face; He is beyond them. ‘Those of high lineage’ are the realized souls, the sharanas who hold his hand to guide him. When the jivatman realizes he has nothing to do with lineage — the prakriti, the dirt of prakriti is washed out and he becomes free! Besides conveying the philosophical concept of Self being free from prakriti, the vachana also draws attention to the prevailing social system and thereby rejects inequality in society. ‘The dirt is washed out ‘– the enlightened Self no longer clings to the dirt of discrimination.
Even though it has been more than 800 years since Allama left this world, his vachanas continue to spread light to this day. While Allama and his works can definitely be given a date, his thoughts and teachings are truly timeless. Of late, with his works increasingly getting translated into English, it is heartening to know that a wide section of people will be able to go through his literature which till today was available only in the Kannada language.
Finally, if both his life and teachings were to be summed up in one vachana, it would be this!
“Void was planted in void; void grew in void,The void being void became sheer void. Void filled life, void filled feeling; The void being void became sheer void. Those who worshipped you became void, Even before they could worship. Putting my trust in you, I became void, O’ Guheshwara.”
(Concluded.)
The author is indebted to Sri Subba Rao of Mumbai for his inputs in preparing this article.
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Pariprasna Srimat Swami Tapasyananda Ji (1904 – 1991) was one
of the Vice-Presidents of the Ramakrishna Order. His deeply convincing answers to devotees’ questions raised in
spiritual retreats and in personal letters have been published in book form as Spiritual Quest: Questions &
Answers. Pariprasna is a selection from this book.
QUESTION: What is the meaning of the description of the wise man in the Bhagavad Gita as one who sees ‘action in inaction’ and ‘inaction in action’?
MAHARAJ: To understand this we have first of all to grasp the idea that action means an assertion of an individual’s will. It does not necessarily mean external action. From this point of view, a man who asserts with his ego-centric will ‘I will not do anything, I will remain quiet’, is really acting, though externally he is inactive. A wise man
understands this and never remains in this kind of self-imposed and self-willed inactivity, which is only another name for idleness. He is not under the illusion that idleness is spirituality. In the opposite condition of physical and mental activity, a wise man can remain a witness, without any identification with the activity. All the activities of the universe are the expression of the Sakti or Power of the Supreme who remains a witness unidentified with all the manifestations of Sakti. The wise man is one whose spirit has attained communion with the Lord and participates in His spiritual consciousness. As such, he feels no stirrings of an individual egotistic will in all the actions that flow through his body-mind, which forms part of the Universal Nature, the Sakti of the Lord. He remains the unaffected witness in the midst of activities of the body and mind. This sense of witnesshood is the inactivity of the wise man; it is not enforced inactivity induced by idleness.
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JapaQUESTION: Is there a place for Japa in yogic discipline for spiritual realization? And, there
seems to be no mention of Japa in the path of devotion as discussed in Kapilopadesa.MAHARAJ: Japa is accepted in all forms of spiritual discipline, including the Yoga school of
Patanjali. In Sutras 27 and 28 of chapter 1, he says that Omkara is the manifesting word of Brahman and recommends its repetition as one of the ways of steadying the mind.
Kapilopadesa in the Bhagavata is a section where all the Yogas are synthesized with a special stress on Bhakti. In dealing with Bhakti, Kapila speaks of Saguna-bhakti and Nirguna-bhakti.
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Saguna-bhakti includes all aspects of Vaidhi-bhakti or disciplinary devotion. Performance of Japa or silent repetition of the divine name is an important part of this discipline. It comes under Smarana or remembrance in the list of the nine aspects of devotional practices. Continuous repetition of the Divine name helps remembrance of Him and the promotion of love for Him.
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QUESTION: What is the ultimate end and result of the repetition of a holy Mantra constantly as devotees generally practise?
MAHARAJ: The word Mantra literally means ‘an instrument of deep thought, prayer, meditation, etc.’ Derived from the roots ‘Man’ and ‘Tra’ meaning ‘to think’ and ‘to save’ respectively, it is interpreted to mean also ‘that which saves one from Samsara.’ In a general way all Vedic passages are called Mantras but the Mantras usually so-called in different spiritual traditions are somewhat different. A spell or incantation used by a magician (Mantravadin) is also called a Mantra.
In devotional language the word ‘Mantra’ is used for names or invocations of an aspect of the deity with some Bijakshara (seed letters) attached to them and transmitted from Guru to disciple for generations for devoted and concentrated repetition. It is something more than a prayer. It is in itself a word of power. It is thought-movement vehicled in sound and possessing saving power. It is a sound-manifestation of the deity, whose reality the Sadhaka is enabled to grasp through its repetition. By repetition and the consequent rhythmical vibrations of the subtle sound, the unsteady vibrations in the gross and subtle bodies of the Sadhaka are regulated and brought into harmony and enabled to grasp the reality of the deity.
But mere repetition, though not absolutely useless, is not enough. If the Mantra has power, it can be evoked only with the aid of the power in the Sadhaka. It is like an axe and the proper use of it, both combining for felling a tree. The axe may be sharp, but it is of no use in felling the tree unless the man using it cuts with force. The proper use of a Mantra by a Sadhaka consists in having an understanding of its significance and in himself being motivated by tremendous faith and aspiration. The essential point to understand about the significance of a Mantra is that it is the deity Himself in sound form and that, in repeating it, we are actually communing with the deity.
Much can be said about the meaning of the Bijakshara and other parts of a Mantra. While this is largely a matter of esoteric scholarship and there is nothing objectionable in trying to gather all such information about word meanings, etc., we shall be missing the real spiritual significance of the Mantra if, in the midst of all these details, we forget that it consists in the understanding that it is the deity Himself in sound form. So much about the power in the Mantra.
Next, regarding the power in the Sadhaka: it is roused through faith and aspiration. Faith consists in the uninhibited acceptance by the mind of the spiritual tradition, the teacher and efficacy of the Sadhana one is undertaking. Without that, the mind cannot wield the Mantra with force. Equally important is the strength and steadiness of the Sadhaka’s spiritual aspiration if he is an aspirant for Bhakti and Mukti. Just as there is the hunger of the stomach, there is the hunger of the heart—the longing, the reaching out of the soul, for the Supreme Spirit. This is the most essential requirement in spiritual practice. It is the fertilizer without which the spiritual plant will not fructify. When the power of the Sadhaka is roused through understanding, faith and aspiration and unites with the power in the Mantra through devoted and concentrated repetition accompanied with contemplation, then enlightenment comes to him, and he becomes established in harmony and unison with the whole and is a sharer of the bliss that the Supreme Being is.
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Sri Ramakrishna Tithi Puja Belur Math
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News & Notes from Ramakrishna Math and Ramakrishna Mission
The Order on the March
Sri Ramakrishna Tithi Puja Belur Math Narendrapur
HeadquartersThe birthday (janma-tithi) of Sri Ramakrishna Dev was
celebrated at Belur Math on Tuesday, 25 February, with spiritual fervour and delight. Khichri prasad was served to 25,000 devotees. The Srimat Swami Suvirananda, General Secretary of the Order, presided over the public meeting held in the afternoon. As part of the celebration, a Devotees’ Convention was held on 28 February in which 2300 devotees participated.
GCS International, Seoul, South Korea, presented a plaque of appreciation to the Ramakrishna Mission in recognition of its efforts for the promotion of world peace. The General Secretary received the plaque in a programme held at Ramakrishna Mission Saradapitha, Belur, on 4 February by the GCS International to mark the Indo Korean Taekwondo Cultural Festival.
News of Branch Centres On the occasion of Magh Mela, Prayagraj centre conducted
a camp at Triveni Sangam from 8 January to 11 February. Besides providing board and lodging facilities to devotees in
the camp, discourses, devotional singing and an exhibition on the Holy Trio were also held and medical help was given to 14,285 patients.
Two girls’ hostel buildings, one each at the Akabeda and Kundla tribal development centres of Narainpur Ashrama were inaugurated.
Salem centre concluded its centenary celebrations with a day-long programme. In the public meeting held on this occasion, Srimat Swami Gautamananda Ji, one of the vice-presidents of the Order released a commemorative volume and a book on the history of the centre. About 2300 devotees attended the programme.
At the Visakhapatnam centre, Srimat Swami Gautamananda Ji inaugurated ICT Based Virtual Class Room project called
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from 986 schools), 2 residential Camps (114 students), 14 programmes in the centre and 21 in 5 districts of Gujarat (7919 students), 2 Workshops in Kutch (63 teachers); Shyampukur Bati centre: Convention (200 youth); Vadodara centre: Lecture (27 students)
Medical AidHatamuniguda centre held an anaemia
treatment camp in which 983 patients benefitted. Vadodara Ashrama held an Ayurvedic medical camp in which 35 patients were treated.
12 centres conducted eye camps in which 14,154 were examined, 1,614 operated, and 579 given spectacles.
Relief WorkFire Relief
Aalo centre in Arunachal Pradesh distributed clothes and school stationary to 5 families whose huts were completely burnt in a fire accident.
Winter Relief30 centres in India and 3 centres in
Bangladesh provided winter relief:15,593 blankets; 21,216 jackets/sweaters;
Distress Relief28 centres in India and one centre in
Zambia provided distress relief: 35,547 shirts; 26,470 trousers; 1680 notebooks; 40 geometry boxes, etc.
Economic RehabilitationRamanathapuram centre distributed 16
sewing machines among the needy.
Bagda Shillong
Doora Shikshanam,through which students in distant rural/semi urban places receive online classes in values and regular school subjects. Presently three places are digitally connected with the centre: Bhavanapadu in Srikakulam dt., Vetlapalem in East Godavari dt., and Bapatla in Guntur dt.
The General Secretary inaugurated the newly built school building at Aalo Centre on 9th February, the sacred birthday of Swami Adbhutanandaji Maharaj.
The new dispensary building and the second floor of the school building at Manasadwip Centre were inaugurated.
Srimat Swami Smaranananda Ji Maharaj, President of the Ramakrishna Order, inaugurated the laboratory building of Narendrapur Vidyalaya on 12th February. Dr. Partha Chatterjee, Minister of Education, Government of West Bengal, Dr Mahua Das, President, West Bengal Council of Higher Secondary Education, about 200 sannyasis, and a number of students and staff attended the programme.
Narainpur Ashrama held a Kisan Mela (farmers’ fair) on 15th February which was visited by 4500 farmers.
Divyayan Krishi Vigyan Kendra (KVK) of Ranchi Morabadi Ashrama was adjudged the best KVK at the national level by Outlook Hindi, a fortnightly magazine. Sri Narendra Singh Tomar, Union Minister of Agriculture and Farmers’ Welfare presented a memento to the Ashrama at a programme held in Delhi.
On the occasion of Kumbhabhishekham of Brihadeeswarar temple at Thanjavur, Chennai Math held a medical camp and also served porridge to about 2000 pilgrims.
Values Education and Youth ProgrammesThe following centres conducted workshops/ seminars/
lectures Davanagere centre: Workshop for teachers (78 participants); Haripad centre: Workshop (391 students); Kanpur centre: Convention (220 youth); Medinipur centre: 9 Workshops in different schools and ashramas in Paschim Medinipur district (2845 students & teachers); Rajkot centre: Quiz competition on Swami Vivekananda (88,519 students
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The little fish wants to fly from its enemies in the water. How does it do so? By evolving wings and becoming a bird. The fish did not change the water or the air; the change was in itself. Change is always subjective. — Swami Vivekananda