The Vedanta Kesari June 2011

J une 2011
VOL. 98, No. 6 ISSN 0042-2983
A CULTURAL AND SPIRITUAL M O N T H L Y O F T H E R A M A K R I S H N A O R D E R
Started at the instance of Swami Vivekananda in 1895 as Brahmavâdin,

it assumed the name The Vedanta Kesari in 1914.
For free edition on the Web, please visit: www.chennaimath.org
CONTENTS
June 2011
Vedic Prayers 205
Editorial
‘Nishtha’ or Steadiness of Purpose 206
Articles
Seeing Through A Living Legend 223
Swami Umeshwarananda
Swami Vivekananda’s Special Relationship with Raja Ajit Singh 230
Swami Tathagatananda
Direct Disciples in Their Lighter Moments 233
H Mukherjee
Compilation
Kathopanishad: In the words of Swami Vivekananda 213
Reminiscences
Reminiscences of Master Mahashay 216
Shanti Kumar Mitra
New Find
Unpublished Letters of Swami Saradananda 221
The Order on the March 238
Book Reviews 240
Features
Simhâvalokanam (The Gospel of Hope)—210,
Sri Ramakrishna Tells Stories—229

Cover Story: Page 4

T h e V e d a n t a K e s a r i 2 J U N E 2 0 1 1
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Cover Story
Ramakrishna Math, Muthiganj, Allahabad
Situated on the confluence of Ganga, Yamuna and the mytho-
logical river Saraswati, Allahabad is held to be ‘the King among
places of pilgrimage’ (tirtharaj prayag). Ramakrishna Math at
Allahabad owes its origin to Ramakrishna Samiti and Brahmavadin
Club started by a few close devotees of Swami Vivekananda in
1897. In 1900 Swami Vijnanananda, a direct disciple of Sri Rama-
krishna, came to Allahabad to start a permanent centre of the
Ramakrishna Math. The formal starting of the Ramakrishna Math,
however, took place in 1910. Blessed by the visits of Swami
Brahmananda and other direct disciples (and 30-year long stay of
Swami Vijnanananda), the Allahabad Ramakrishna Math conducts
a number of religious, cultural and medical activities. The Math
also organizes a camp in the annual Magh Mela and Kumbha Mela held at Triveni Sangam.
The Math’s Temple (seen on the cover) was renovated in January 2010.
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To be continued . . .
VOL. 98, No. 6, JUNE 2011 ISSN 0042-2983
E ACH SOUL IS POTENTIALLY DIVINE. T HE GOAL IS TO MANIFEST THE DIVINITY WITHIN.
Vedic Prayers
Tr. by Swami Sambuddhananda
lwîQ²>ç¾o Zdñ` _o ñVmo_ñ` dra {dœnVo &&

{Z_m{`ZñVngm ajgmo Xh &&
—Sama Veda, Agneya Parva, Ch. 1. 106.
dra the Mighty {dœnVo O the Lord of the
universe A¾o Agni, the dispeller of gloom _o my
Zdñ` ñVmo_ñ` according to hymns and prayers
chanted just now lw{ï> at once _m{`Z… illusive
ajg… demons Vngm by Thy own power {Z-Xh
destroy.
According to prayers said to Thee just
now, O Mighty One, the Lord of the universe,
the Dispeller of darkness, destroy the illusory
demons by Thy own power at once.

Tell it to men who are weak and persist in telling it. You are the Pure
One; awake and arise, O mighty one, this sleep does not become you. Awake
and arise, it does not befit you. Think not that you are weak and miserable.
Almighty, arise and awake, and manifest your own nature. It is not fitting
that you think yourself a sinner. It is not fitting that you think yourself weak.
Say that to the world, say it to yourselves, and see what a practical result
comes, see how with an electric flash everything is manifested, how everything
is changed. Tell that to mankind, and show them their power. Then we shall
learn how to apply it in our daily lives.
—Swami Vivekananda, CW, 2: 304
T h e V e d a n t a K e s a r i ~ 205 ~ D E C E M B E R 2 0 0 9
‘Nishtha’ or Steadiness of Purpose
‘Google It’ listen to something there. We are attracted by
Everyone knows what it means to some and repelled by others. We are elevated
‘Google it’. Internet has increasingly become a by some and disheartened by others. We are
part of life. We cannot help it—nay, we are free—to get confused or to place something in
happy about it. If we are searching for the right perspective and benefit from it. It is
information for something (the list of that flowing with the river of our likes and dislikes.
‘something’ could be as vast as human life This orientation-less spirituality is like a plant
itself!), the best thing is to go to Internet, type without roots. It soon dries up, leaving behind
in the search box of Google (or any other intellectual confusions and at times a faithless,
search engine) and there you have (or do not cynical outlook towards spiritual life.
have, for sometime) what you have been
searching for. No wonder someone aptly re- Orientation Needed
classified human history from BCE (Before What is needed is an orientation. In
Christian/Current Era) and AD (Anno Domini, Vedanta tradition, this orientation is called
in Latin, ‘in the year of the Lord’) to BG and nishtha. In other words, Nishtha means steadi-
AG—i.e., ‘Before Google’ and ‘After Google’! ness of purpose. It means following one’s
While Internet is a great means for collec- purpose of life with zeal and steadiness, with-
ting or exchanging information, it has also out losing faith and interest. It means not
many inherent problems. It opens up a whole changing one’s tracks. Steadiness of purpose
world of good or dreadful possibilities. This means being devoted to one’s chosen spiritual
is particularly pertinent in matters spiritual. ideal. One should stick to the chosen ideal
There is a whole lot of information, nay, infor- under all circumstances. A seeker of spiri-
mation explosion, about spiritual teachings. tuality, however, need not become fanatical
Articles, books, videos, lecture recordings, and one-sided. Says Swami Vivekananda,
bhajans—you have to just ask for it and it is
He must know that all the various sects of the
there. If it is not there, soon it will be. This is a
various religions are the various manifestations
wonderful situation where every information
of the glory of the same Lord. ‘They call You by
is available to all. No distinctions, no restric-
so many names; they divide You, as it were, by
tions and no issues! Anyone can access any- different names, yet in each one of these is to be
thing on the Web. That is the world of spiri- found Your omnipotence. . . . You reach the
tuality on the Internet. worshipper through all of these; neither is there
The problem comes when we try to any special time so long as the soul has intense
follow what we have got on the Net. Unless love for You. You are so easy of approach; it is
we know how to assimilate the Net-infor- my misfortune that I cannot love You.’ . . . .
mation, we will be jack of everything and [One] must take care not to hate, nor even to
master of none. We read something here and criticise those radiant sons of light who are the
T h e V e d a n t a K e s a r i ~ 206 ~ J U N E 2 0 1 1
7
founders of various sects; he must not even hear According to them, God came nine times in India
them spoken ill of. Very few indeed are those and will come once more. When he came as
who are at once the possessors of an extensive Rama, this Hanuman was his great worshipper.
sympathy and power of appreciation, as well as Hanuman lived very long and was a great Yogi.
an intensity of love. We find, as a rule, that liberal
During his lifetime, Rama came again as Krishna;
and sympathetic sects lose the intensity of
and Hanuman, being a great Yogi, knew that
religious feeling, and in their hands, religion is
the same God had come back again as Krishna.
apt to degenerate into a kind of politico-social
He came and served Krishna, but he said to him,
club life. On the other hand, intensely narrow
‘I want to see that Rama form of yours.’
sectaries, whilst displaying a very commendable
love of their own ideals, are seen to have Krishna said, ‘Is not this form enough? I am this
acquired every particle of that love by hating Krishna; I am this Rama. All these forms are
every one who is not of exactly the same opin- mine.’
ions as themselves. Would to God that this world
Hanuman said, ‘I know that, but the Rama form
was full of men who were as intense in their
is for me. The Lord of Jânaki [Rama] and the
love as worldwide in their sympathies! But such
Lord of Shri [Radha] are the same. They are both
are only few and far between. Yet we know that
the incarnations of the Supreme Self. Yet the
it is practicable to educate large numbers of
lotus eyed Rama is my all in all.’*
human beings into the ideal of a wonderful
blending of both the width and the intensity of This is Nishtha—knowing that all these different
love; and the way to do that is by this path of forms of worship are right, yet sticking to one
the Ishta-Nishtha or ‘steadfast devotion to the and rejecting the others. We must not worship
chosen ideal’. Every sect of every religion the others at all; we must not hate or criticize
presents only one ideal of its own to mankind, them, but respect them.2
but the eternal Vedantic religion opens to There is a Hindi verse of Tulasidas which
mankind an infinite number of doors for ingress Sri Ramakrishna was fond of quoting. The
into the inner shrine of divinity, and places verse says:
before humanity an almost inexhaustible array
of ideals, there being in each of them a mani- g~go ~{gò g~go a{gò g~H$m [b{Oò Zm_&
festation of the Eternal One.1 hm±Or hm±Or H$aVo a{hò ~¡{R>ò AnZo R>m_&&
This, then, is what is needed—one should Swami Vivekananda’s translation of the
be inclusive and exclusive simultaneously. One verse goes thus:
should be devoted to a spiritual ideal and yet As was said by the sage Tulasidasa, he must
not hate or criticize others who may be say, ‘Take the sweetness of all, sit with all, take
following other ideals. It may be difficult to the name of all, say yea, yea, but keep your seat
practice but if one wants spiritual progress, firm.’3
there is no other alternative.
Swamiji narrates a story to illustrate this Hedging Around
point: One should have one-pointedness, for
There is a story of Hanuman, who was a great then alone there is a possibility of inner pro-
worshipper of Rama. Just as the Christians
worship Christ as the incarnation of God, so the * lrZmWo OmZH$sZmWo AôX… na_mË_{Z&
Hindus worship many incarnations of God. VWm{n __ gd©ñd§ am_… H$_ccmoMZ…&&
8
gress. It is a protection which is absolutely spiritual needs also vary. There is no need to
essential for growth and development. Swamiji force one’s idea of spirituality on others. Let
further says, each one stand unique—for everyone is, uni-
The growing plant must be hedged round to que. Let us respect and adhere to the ideal of
protect it until it has grown into a tree. The ‘an infinite number of doors for ingress into
tender plant of spirituality will die if exposed the inner shrine of divinity.’
too early to the action of a constant change of Nishtha also means being honest and free
ideas and ideals. from all hypocrisy. One who has nishtha does
Many people, in the name of what may be called not need a supervisor over his work, be it
religious liberalism, may be seen feeding their mundane or spiritual. He is willing to ‘slog-
idle curiosity with a continuous succession of out’ for the sake of his ideal. He does not
different ideals. With them, hearing new things change his mind. One should have nishtha not
grows into a kind of disease, a sort of religious only in spiritual matters but also in matters
drink-mania. They want to hear new things just related to other aspects of life. One can, thus,
by way of getting a temporary nervous excite-
do his duties with nishtha, cook a meal with
ment, and when one such exciting influence has
nishtha, look after a garden with nishtha, be
had its effect on them, they are ready for another.
full of nishtha in one’s dealings with others,
Religion is with these people a sort of intellectual
and so on. Nishtha is a way of life.
opium-eating, and there it ends. ‘There is another
Extolling the need for nishtha Sri Rama-
sort of man’, says Bhagavan Ramakrishna, ‘who
is like the pearl-oyster of the story. The pearl- krishna gives the example of two types of
oyster leaves its bed at the bottom of the sea, farmers—the hereditary famer and the other
and comes up to the surface to catch the rain- who has taken to farming as an additional
water when the star Svati is in the ascendant. It work. He says,
floats about on the surface of the sea with its New farmers give up cultivating if their fields
shell wide open, until it has succeeded in catch- do not yield any crops. But hereditary farmers
ing a drop of the rain-water, and then it dives will continue to cultivate their fields whether
deep down to its sea-bed, and there rests until it they get a crop or not. Their fathers and grand-
has succeeded in fashioning a beautiful pearl fathers were farmers; they know that they too
out of that rain-drop.’4 must accept farming as their means of liveli-
The point is one will have to have right hood.5
orientation. Without this orientation or steady In another place, Sri Ramakrishna gives
devotion to a spiritual ideal or nishtha, gather- one more example illustrating how concerted
ing a lot of information from books, lectures and focused efforts help one realize the highest
or Internet can lead to much confusion which goal of life. He said,
makes all efforts futile. Nishtha means a Worldly people have no grit. If they succeed in
patient, steady following of a set spiritual path. an undertaking, it is all right, but if they don’t
The ideal of nishtha, in another sense, succeed, it scarcely bothers them at all. When
also means each one has his path, just as they need water they begin to dig a well. But as
everyone his own unique physical and mental soon as they strike a stone they give up digging
features. It is well-known that finger-prints of there and begin at another place. Perhaps they
one person are not identical with anyone else’s. come to a bed of sand. Finding nothing but sand,
Just as one has his shirt-size, one’s mental and they give that place up too. How can they
9
succeed in getting water unless they continue to Sri Ramakrishna never cherished any such
dig persistently where they started?6 parochial and one-sided view. Brahman exists
everywhere. The prophets and incarnations are
Everything Has a Place born to show the way to a benighted humanity.
They give different instructions suited to differ-
There is an insightful incident from the
ent temperaments. There are many ways to rea-
life of Holy Mother Sri Sarada Devi which will
lize the Truth. Therefore all these instructions
add to our understanding the idea of nishtha:
have their relative value. Take, for instance, a
A few women devotees were in the adjacent tree. There are birds perched on its branches.
room. Two of them wore ochre robes. They They have different colours, white, black, yellow,
prostrated themselves before the Mother. They red, etc. Their sounds are also different. But we
brought some sweets for offering. We came to say that these are the sounds of the birds. We
know they were the disciples of Siva-Narayan never designate a particular sound as that of
Paramahamsa of Kalighat. Their teacher was just birds and refuse to acknowledge other sounds
then engaged in performing a grand sacrifice. as such.’7
One of the nuns asked, ‘Is there any truth in
image worship? Our teacher does not approve Conclusion
of it. He instructs people in the worship of the Swami Turiyananda, a direct disciple of
fire and the sun.’ Sri Ramakrishna, gave a remarkably practical
Mother: ‘You should not doubt the words of advice which harmonises openness to learn
your own teacher. Why do you ask me about it, and the need to be steady and unchanging in
when you have heard the opinion of your Guru one’s efforts. He said,
in the matter?’ In matters of opinion swim with the current; in
The nun: ‘We want to know your opinion.’ matters of principle stand firm as a rock.8
In other words, one should be steady and
The Mother refused to give any opinion. But the
nun was stubborn and began to press for a reply. persistent in one’s efforts. Learning without a
The Mother said at last, ‘If your teacher were an perspective is like undigested food that leads
illumined soul—you have forced me to say— to all kinds of troubles. One needs to be steady,
then he would not have made such a statement. broad and devoted, and at the same time, keep
From time immemorial innumerable people have the doors of his mind open and welcome to
worshipped images and thereby attained spiri- anything that would be condusive to his inner
tual knowledge. Do you want to deny this fact? growth. This is true Nishtha.
DD
References
1. CW, 3: 62-63 2. CW, 9: 224 3. CW, 3: 62-64 4. CW, 3: 62-64 5. Gospel of Sri
Ramakrishna, p.659 6. Gospel p.208 7. Gospel of Holy Mother, Sri Ramakrishna Math, Chennai, p.20
8. Swami Turiyananda Life and Teachings by Swami Ritajananda, Sri Ramakrishna Math, Chennai, p.82
Be steadfast in your ideal even when the mind is restless. Keep up the regularity of
your practices under all conditions. —Swami Brahmananda
Simhâvalokanam
From the Archives of THE VEDANTA KESARI
(June, 1921-22, Pp. 53-57)
The Gospel of Hope

By Swami Shuddhananda
From time to time God-men make their advent to give out

their message of love and hope:
‘Hear! Oh children of Immortal Bliss—Ye, that live in heavenly spheres!—all hear! I have
known that Effulgent Supreme Being, beyond all darkness, all ignorance. Knowing Him the
Jiva overcomes death. There is no other way for liberation.’
Bhagavan Buddha, attaining Nirvana, proclaimed the message of Abhaya to a world
writhing in sin and suffering, sickness and death. ‘If you can cross over this ocean of samsara
and attain Nirvana in this very life, then no more fright, no more restlessness for you.’
Addressing the Jiva thus, Bhagavan Shankara said: ‘You are not Jiva, you are Shiva.
Because of Avidya, of Maya, you have forgotten your real nature, and are in trouble. Gain the
knowledge of your Self. Hear from the blessed lips of your Guru, the Mahavakya of the
Vedanta “Tattwam Asi;” meditate on it; realise it. Then will you gain the vision universal; then
will you attain shanti.’
A little over four hundred years back, Sri Krishna Chaitanya of Nadia proclaimed again to
the Jiva the same message of transcending the sorrows and sufferings of life. Even now His
Bhaktas and disciples overwhelmed with emotion in singing His Sankeertanas (the holy names
of the Lord) in the exultation of joy,—forget the travails of samsara at least for a moment.
Setting aside the story of a by-gone age, let us at present look at the present era. Only the
other day we witnessed at Dakshineswar, on the banks of the Ganges, the extraordinary
manifestation of a Divine leela. Let us examine the blessed lives of Bhagawan Sri Ramakrishna,
the very synthesis of Jnana and Prema, and that of his spiritual son and sannyasin disciple
Swami Vivekananda. They have soothed many a weary soul and again they have proclaimed
that immortality and bliss eternal are our birthright:
‘You are the children of Mother.—Whom do you fear? Lion that thou art, why bemean
yourself and behave like a jackal?’ This is their message of fearlessness, this is their gospel of
life. Sri Swamiji [Vivekananda] says,
‘Sinners? It is a sin to call a man so. It is a standing libel on human nature. Come up, O
Lions, and shake off the delusion that you are sheep;—you are spirits free, blessed and
immortal. Matter is your servant, not you the servant of matter.’
Let us at present leave out of consideration the life of Bhagavan Sri Ramakrishna. Any
attempt to correctly estimate him always falls short of the mark; we can almost say, it transcends
all ordinary understanding. Swami Vivekananda we have seen, his holy contact we were
11
privileged to share. We had the blessings of his advice, his chastisement and above all, his
love. Only a short while back he gave up his body, after mixing freely with the joys and
sufferings of life. Even amidst the stress and strain of difficulties, amidst duties and responsibilities
of a myriad order, we have seen him as the very personification of Love and Hope. He taught
us our Gita for only one day. I remember how his face glowed with inspiration and enthusiasm
as he went on expounding the meaning of the verse, ‘Yield not to unmanliness, O Son of
Pritha! Ill doth it become thee. Cast off this mean faint-heartedness, O Scorcher of thine
enemies!’ . . .
O Man! will you not recognise yet your own men? Whether you are rich or poor, learned
or illiterate, exalted or fallen remember that each of you has a problem to solve, each of you
harbours a restless soul. How long will you be camouflaged with the false pretences of social
conventions? Give up all theft in the chamber of your thought. Let your words tally with your
convictions; then, no more of sadhanas, no more penances. Then will you hear the inspired
sayings of the Great Ones. That gospel was once uttered on the banks of the Saraswati; has
overflowed the four corners of the world surging out from Magadha; was delivered at a crucial
moment to Arjuna in the field of Kurukshetra; has merged the whole of Bharata Varsha arising
from Kerala; has intoxicated India from its centre at Nadia; was trumpeted again from Nazareth.
The self-same Gospel has again been uttered. Again the door has been opened. Whoever
wishes, come! enter into the Kingdom of Light!
‘Arise, awake—stop not, till the goal is reached.’ Social problems have only a two days’
existence. The din and turmoil of politics are fleeting. Bundle up your likes and dislikes, short-
sightedness and lowliness and throw them overboard. This is the kingdom of heaven, the
region of Love. Here only Anandam! Anandam!. . .
Spoken in different tongues and different tones and expressed in different ways, the
Gospel of the Mahapurushas breathe the same spirit. It is the scholars who find delight in the
forms of expression and hair-splitting distinctions, but the Great Ones do not mind outward
forms or symbols. Their words go direct and their communion is from heart to heart. They
might have throughout their life time remained only in the solitude of mountain recesses, yet
the hidden note of their golden teachings strike the gamut of our hearts and produce a silent
symphony far more euphonious than the studied words of skilful orators or the facility and
grace of elegant stylists. All our passions and attachments vanish for ever. Every body thinks
them as his own. Man, immersed in worldly attachments cannot understand the truth they
embody in their teachings. So we cannot grasp the full significance of their message which
comes to us at times with the unexpected dart and pierciveness of a javelin, at other times
with the sweet and tender touch of soft flower petals. But there is not the least shadow of
doubt that under all circumstances and moods their hearts throb only with idea of the welfare
of humanity.
Why was Sri Ramanuja seized with restlessness and mounted the heights of a Gopuram
to proclaim to the masses at large the holy mantram ‘Om Namo Narayanaya’? Why Jesus, the
Christ, welcomed all: ‘Come unto me all ye that are weary and heavy laden, and I will give
you rest’?
12
What again prompted Bhagavan Sri Krishna to declare: ‘Relinquishing all Dharmas take
refuge in Me alone; I will liberate thee from all sins; grieve not’? Why Lord Buddha willingly
invoked on him all the sins and sufferings of humanity and in joyous rhapsody prayed out,
‘May the world be healthy, cured of all ailments, free from all sins!’
The Mahapurushas have one particular note in the music of their lives. If we cannot
understand this, their lives appear as full of contradictions. Whoever that attempts to understand
them, let him make an earnest endeavour to catch that particular burden of their song. Then
the whole secret of their blessed lives would dawn upon him as clearly as pure day light. And
what difficulty is there to recognise or understand them? What is the problem of your life? You
are lost in confusion, you are a victim of unfortunate circumstances. In the words of the poet
Wordsworth, you have forgotten your divine nature, you are enshrouded in sleep.
Life is a sleep and a forgetting;
The soul that rises with us, our life’s star,
Hath had elsewhere its setting
And cometh from afar.
The Mahapurushas come to cure you of your mad fit and you are awakened to life from
deep sleep. Wherever you may go, the mist of confusion melts away. You are freed from the
bondage of duality. You become a Mukta, transcend all obstacles and roam about in joy and
peace. O Man! make an attempt, blessed as you are, being endowed with a human body.
Shake off the grasp of desires, control your outgoing senses, and strive sincerely with all
earnestness of heart to tread unswervingly along the path of Truth. . . we hear the voice of the
Great Ones. What are you after? Why do you roam about as a beggar for the hidden treasure?
Leaving aside your own kingdom, why do you think yourself an exile and create infinite
miseries? You have nothing more to do—only to understand yourself, recognise your own self.
The moralist remains content with mending a fault or acquiring a virtue. But in his
attempt at deliverance from one failing, hundred others crop up around him. If you go to react,
if you war with them, you only become all the more helpless. If desires are surpassed, anger
claims a part of your heart. If anger is done away with, avarice takes its place and if you are
fortunate to evade its clutch then the vanity and the conceit ‘I am a Sadhu,’ ‘I am a pious man’
take possession of you. How far can you succeed in keeping these enemies within bounds?
Therefore I say, recognising the sacred utterances of the Great Ones, elevate your heart to a
higher plane. Then will you see your mean tendencies and passions are flying away from you
once for all.
Realise that we have become blessed by getting this body, this instrument wherewith to
realise Him. This is no poet’s vision. It is a fact of experience.
Faith, Faith, burning faith! Never stray from this path although beset with many difficulties.
It is truth that triumphs. This maxim is too true. If at any moment doubt arises over all the
Sadhus, all Bhaktas, all Mahatmas, never lose confidence in the greatness of your own Self
from whence proceeds all devotion, all greatness, all purity. . .

COMPILATION
The following compilation from the nine-volume Complete Works of Swami Vivekananda
attempts to present Swamiji’s thoughts in relation with the verses from the Kathopanishad. Of all the
Upanishads, Swami Vivekananda loved the Kathopanishad most. He once told [CW, 6: 456] his
disciple, Sharat Chandra Chakravarty, to memorize the Kathopanishad. In many of his lectures,
Swamiji quoted from the Kathopanishad.
This compilation juxtaposes what Swamiji said in different contexts (references to the CW, are
given in brackets) with the original verses. The Kathopanishad consists of two chapters, sub-
divided into 2 and 3 sections, and in all having 120 verses. Swamiji has referred to some 86 verses
from different sections of the Upanishad. In this compilation only those verses which could be related
to Swamiji’s words have been given; uncommented verses have been omitted. This compilation has
been done by V. Radhakrishnan, a retired teacher of mathematics from Pune, Maharashtra.
(Continued from the April 2011 issue . . .)
Death praises Nachiketas: ∆æCVvhv <—≈C≥hv <—∏Úf≥

¥ Á—Ò <≈±¸Zi˘ <≈±¸e“≈ZÒº N“ZVZi˘ ‚<—®Z ¸Z f <—®v<h dZhZ $
‚<¬¿¸Z¸i˘ i<fNv“hZv&Á¸¥±ZR≥: $ <—®Z¬≥–ˆ¥iÒ i<fNv“h¥Ò Vw¸v
i_hZÒ ¥ƒä“ZÒ <—‘V¸≥V—ZuZv i Á—Z N“ZVZ TÓ—Zv&◊Zv◊≈¯ wh $$ 4 $$
¸˚¸ZÒ VÉ–wh TÓ—Zv Vi¯©¸Z: $$ 3 $$ . . .there is a sect who advises us to follow
‘I praise you, Nachiketas; you have not God and the world together. They are not
asked for desire. In various ways I tempted sincere, they do not express what they feel in
you towards the path of enjoyment; you their hearts. What is the teaching of the Great
resisted them all, you have known that Ones?—‘Where there is Rama, there is no
knowledge is much higher than a life of enjoy- Kama; where there is Kama, there Rama is
ment.’ (2.408) ‘O Nachiketas, having thought not. Night and day can never exist together.’
upon the things which are only apparently The voice of the ancient sages proclaims to us,
desirable, thou hast wisely abandoned them.’ ‘If you desire to attain God, you will have to
(2.161) renounce Kama-Kanchana (lust and posse-
‘Neither through wealth, nor through ssion). The Samsara is unreal, hollow, void of
progeny, but by giving up alone that immor- substance. Unless you give it up, you can never
tality is to be reached.’ That is the dictate of reach God, try however you may. If you
the Indian books. (3.343) cannot do that, own that you are weak, but by
Death then proceeded to teach Nachi- no means lower the Ideal. Do not cover the
ketas. (2.161) corrupting corpse with leaves of gold!’ So
Knowledge and Ignorance: according to them, if you want to gain spiri-
14
tuality, to attain God, the first thing that you ‚¸Ò ◊ZvN“Zv iZ–˚h ≈C H<h VZi≥
have to do is to give up this playing ‘hide- ≈¯i: ≈¯i—`{VZ≈®hv Vv $$ 6 $$
and-seek with your ideas’, this dishonesty, this
Yama said, ‘That which is beyond never
‘theft within the chamber of thought’ (3.451)
rises before the mind of a thoughtless child
deluded by the folly of riches. “This world
Course of the Ignorant: exists, the other does not”, thinking thus they
‚<—®Z¸ZVwhCv —h`VZiZ: come again and again under my power.’
˚—¸Ò π≥CZ: ≈–m∂>hÒ Vw¸VZiZ: $ (2.162)
Very few men ask for the truth, fewer
∆wjË¸VZLZ: ≈»Ç–wh VÚfi>Z:
dare to learn the truth, and fewest of all dare
‚wπvi—_ i≥¸VZiZ ¸sZwπZ: $$ 5 $$
to follow it in all its practical bearings. (2.248)
You have understood that the man who
lives in ignorance and enjoys, is not different Self-Knowledge: Very Difficult to Attain:
from the brute beast. Yet there are many who,
though steeped in ignorance, in the pride of √—LZ¸Z<≈ TÓ¨<¬¸Zv̀ i ◊Î¸:
their hearts, think that they are great sages xZƒm—whZv&<≈ TÓ—Zv ¸Ò i <—®¯: $
and go round and round in many crooked ‚Zº¸Zv̀ —G“Z N¯“{◊Zv&˚¸ ◊gπZ
ways, like the blind led by the blind.(2.408) ‚Zº¸Zv` dZhZ N¯“{◊Zi¯<{˝>: $$ 7 $$
Shrotriya, he who knows the secret of
Many have not even the opportunity to
the Shrutis, Avrijina, the sinless, and Aka-
hear about it; and many, though hearing,
mahata, unpierced by desire—he who does not
cannot know it, because the teacher must be
want to make money by teaching you—he is
wonderful; so must he be wonderful too unto
the Shanta, the Sadhu, who comes as the
whom the knowledge is carried.(2.408) The
spring which brings the leaves and blossoms
teacher must be wonderful, so must be the
to various plants but does not ask anything
taught. (2.162)
from the plant, for its very nature is to do
To understand this truth is very difficult.
good. It does good and there it is.
(2.162) Learn not the truth of the Self save
Such is the Guru, ‘Who has himself
from one who has realised it; in all others it is
crossed this terrible ocean of life, and without
mere talk. Realisation is beyond virtue and
any idea of gain to himself, helps others also
vice, beyond future and past; beyond all the
to cross the ocean.’2
pairs of opposites. ‘The stainless one sees the
This is the Guru, and mark that none
Self, and an eternal calm comes in the Soul.’3
else can be a Guru, for themselves steeped in
Talking, arguing, and reading books, the
darkness, but in the pride of their hearts,
highest flights of the intellect, the Vedas them-
thinking they know everything, the fools want
selves, all these cannot give knowledge of the
to help others, and they go round and round
Self. (7.70)
in many crooked ways, staggering to and fro,
The Guru is the conveyance in which the
and thus like the blind leading the blind, both
spiritual influence is brought to you. Anyone
fall into the ditch. (3.346)
can teach, but the spirit must be passed on by
i ¥ZË≈CZ¸: ≈±<h¬Z<h TZ◊Ò the Guru to the Shishya (disciple), and that
≈±VZ®whÒ <—‘VZvÓiv VÚfi>V˘ $ will fructify. The relation between Shishyas is
15
that of brotherhood, and this is actually through generations from one Guru to another,
accepted by law in India. The Guru passes the in uninterrupted succession. The devotee must
thought power, the Mantra, that he has seek and accept the Guru or spiritual preceptor
received from those before him; and nothing as his counsellor, philosopher, friend, and
can be done without a Guru. (7.63) guide. In short, the Guru is the sine qua non of
progress in the path of spirituality. Whom then
Need of a Spiritual Teacher: shall I accept as my Guru? ‘He who is versed
in the Vedas, without taint, unhurt by desire,
i iCvLZ—CvL ≈±ZGv “ A∏ ¥¯<—dv¸Zv TÓ¨πZ <fwÁ¸VZi: $
he who is the best of the knowers of Brahman.’
‚iw¸≈±ZvGv“ ›<hC¶ iZ–˚h ‚L≥¸Zi˘ |h´¸`VL¯≈±VZLZh˘ $$ Shrotriya—he who is not only learned in the
If the speaker is a man who is not highly Shastras, but who knows their subtle secrets,
advanced, then even a hundred times heard, who has realised their true import in his life.
and a hundred times taught, the truth never (3.452)
illumines the soul. (2.408) That soul from which this impulse comes
Now in intellectual development we can is called the Guru, the teacher; and the soul to
get much help from books, but in spiritual which the impulse is conveyed is called the
development, almost nothing. In studying disciple, the student. In order to convey this
books, sometimes we are deluded into think- impulse, in the first place, the soul from which
ing that we are being spiritually helped; but if it comes must possess the power of transmi-
we analyse ourselves, we shall find that only tting it, as it were, to another; and in the second
our intellect has been helped, and not the place, the object to which it is transmitted must
spirit. That is the reason why almost everyone be fit to receive it. The seed must be a living
of us can speak most wonderfully on spiritual seed, and the field must be ready ploughed;
subjects, but when the time of action comes, and when both these conditions are fulfilled,
we find ourselves so woefully deficient. It is a wonderful growth of religion takes place.
because books cannot give us that impulse The speaker of religion must be wonderful, so
from outside. To quicken the spirit, that must the hearer be; and when both of these
impulse must come from another soul. (4.22) are really wonderful, extraordinary, then alone
. . .That is the coming in direct contact will splendid spiritual growth come, and not
with the Mahapurushas, and thus moulding otherwise. These are real teachers, and these
our lives in accordance with those of the great- are the real students. Besides these, the others
souled ones who have reached the Goal. Even are playing with spirituality—just having a
disgust for the world and a burning desire for little intellectual struggle, just satisfying a little
God are not sufficient. Initiation by the Guru curiosity—but are standing only on the
is necessary. Why? Because it is the bringing outward fringes of the horizon of religion.
of yourself into connection with that great (4.22)
source of power which has been handed down (To be continued. . .)
References
2. lmo{Ì`mo@d¥{OZmo@H$m_hVmo `mo ~«÷{dÎm_…& ~«÷Ê`wnaV… emÝVmo {Z[aÝYZ BdmZb…&
Ah¡VwH$X`m{gÝYw~©ÝYwamZ_Vm§ gVm_²&& Vivekachudamani by Acharya Sri Shankara, Verse 33
3. Kathopanishad, 1.2.20
Reminiscences of Master Mahashay
SHANTI KUMAR MITRA
Master Mahashay, Mahendranath Gupta, or ‘M’, was an eminent householder disciple of Sri
Ramakrishna. He recorded the conversations of Sri Ramakrishna in Bengali and published them later
as Sri Ramakrishna Kathamrita (translated into English: The Gospel of Sri Ramakrishna). The
following is the translation of reminiscences of ‘M’ from Srima Samipe, edited by Swami Chetanananda
(Udbodhan Office: Calcutta, 1996), Pp. 148-64. Swami Chetanananda (the translator of the present
article) is the Head of Vedanta Society of St. Louis, USA. He has to his credit several notable books in
Bengali and English, translations as well as original.
Morton Institution, fourth floor, March- the Phalgu River: there is sand above, and no
April 1925, 7:00 p.m. one knows that water flows beneath it. Who
M. said: ‘Today is an auspicious day, the can understand Holy Mother?’
Holy Mother’s temple in Jayrambati was A young devotee was staying with some
dedicated on this day [two years earlier]. Thus, relatives while he was going to school, but he
many memories of the Mother are coming to was ill-treated because of his association with
my mind. I had the Master’s company for only the monastery. He said to M.: ‘Please tell me
5 years, but Holy Mother protected me from how I can get peace. Perhaps it is because I
all dangers over a period of 35 years. She was committed great sins in my past life that I am
the Mother of the Universe. Once just before I undergoing this humiliation.’
returned home from Jayrambati, she served M. said: ‘Whomever you stay with, give
me my meal. She pressed a large quantity of some service to them and try to satisfy them.
rice onto my plate so that it looked like a small But if they obstruct your spiritual practices or
amount. I said, “Mother, shall I be able to eat keep you from visiting the monastery, do not
so much rice?” She replied: “My son, it is not listen to them. Just keep quiet and forbear.
much. Please eat. You don’t know when you The Master said: “He who forbears, survives;
will get your next meal.” He who has received and he who does not forbear, perishes.” The
the Mother’s affection even once will never nature of worldly people is strange: if their
forget her. I observed that the Master could sons are immoral, they joyfully accept that;
not control his bhava samadhi, although he but if their sons want to be monks, that is
tried. But Holy Mother was the embodiment unpardonable. You see, human character is
of great power. She served food to the formed through sufferings and obstacles. The
devotees, cooked in the kitchen, and looked more you face those obstacles, the more your
after her niece Radhu; and yet she went into mind will long for God. The great devotee
samadhi seated on the veranda. She was like Prahlada went through so much suffering for
17
God. Look at how the gopis suffered. They Morton Institution, 1925, 5:00 p.m.
knew no one but Krishna. There is an English A devotee said: ‘There is no escape from
proverb: “Good comes from evil.” the results of bad karma. Shall we have to
‘It is true that your suffering is due to experience the results of all karma?’
either bad karma from a past life or some other M. replied: ‘You are studying to pass an
reason, but yet you have the holy company of examination, and when you pass, you get the
the Master’s disciples. The Lord is showing result. A thief steals, and then he goes to jail.
you the true nature of worldly life and then There are also some actions that were done in
leading you to his disciples. Just see how suf- a previous life but did not produce any result
fering is pushing you towards God, the source then, so they remain in the storehouse. Some
of infinite bliss. Let pain and suffering come. of those actions bear results in this life and
Focus your mind on the Master and depend give you misery. But if you follow your guru’s
on him. Be content with whatever condition instructions, and practise japa and meditation,
he keeps you in. The mother spanks the child your suffering will be reduced. For example,
and it cries, but it still holds onto its mother. you are walking through the scorching sun.
You talk about peace: the more you go towards You have no umbrella and your head is burn-
God, the more you will get peace. Complete ing; you are perspiring profusely; your chest
peace comes when you attain God. Monks in feels as if it is splitting with thirst; and your
the western part of India ask other monks, feet are covered with blisters. At that time a
“Have you attained peace?” In other words, man comes forward and gives you an um-
have you attained God? Pain and suffering brella, a pair of shoes, a glass of cold water,
are all in the mind. There is a blissful state and a hand fan. You cool yourself with the
where worldly suffering cannot reach.’ fan, drink the water, put on the shoes, and
M. told Jiten Babu: ‘You see, the body hold the umbrella over your head. When you
needs food to function. One needs air to begin to walk, the heat of the sun remains the
breathe. God keeps us dependant in such a same, but you do not feel so much pain. Holy
way that a man still feels that he is the doer.’ Mother used to say, “Japa and meditation
Dr. Kartik Bakshi said: ‘Breathing and destroy the results of bad karma. Providence
the heartbeat do not stop until death.’ changes His writing with His own pen.” She
M. responded: ‘Yes, they can stop when further said, “Suppose you are destined to lose
one is alive. When the Master was in deep a leg; you will get a scratch instead.” Don’t
samadhi, doctors examined his lungs and heart worry about all these things. Just take refuge
and found that their functions had halted. That in Him. Krishna said in the Gita (18:66): “I
is why, the day the Master passed away in will deliver you from all sins; do not grieve.”’
samadhi, we did not recognize it at first. He Another devotee asked: ‘What can I do
quite often went into deep samadhi, so we if my mind does not like to repeat the mantra?’
did not realize that he had left his body.’ ‘In the beginning japa seems to be dry,’
As M. said this, tears trickled from his M. said. ‘But one should continue to repeat
eyes and his voice became hoarse. He could the mantra even if the mind does not like it.
no longer speak. His attendant Ramlal brought Japât siddhi—perfection comes through japa.
his supper. It was 9:30 p.m. when the devotees The mind does not become concentrated in
left. one day. One should pray to the Master
18
wholeheartedly. Then by his grace the mind asked: ‘The Master said that Bhakti Yoga was
becomes calm automatically. Once this the zeitgeist of this age, whereas Swamiji
happens it is hard to stop japa and leave your emphasized Karma Yoga. Which one should
seat. we follow?’
‘A dog bites a bone and its mouth bleeds, M. replied: ‘You have read Swamiji’s
yet it does not give up biting it. If it can break Karma Yoga. He also wrote Bhakti Yoga. If you
the bone and get to the marrow, it forgets all read Bhakti Yoga, you will understand what
pain. Anyone who gets the taste of japa does he meant. When he talked about Karma Yoga,
not like anything else. He or she becomes he emphasized that. In other words, he taught
irritated if someone disturbs the chanting. God according to his audience. The activities of the
and His name are not separate—they are one. Ramakrishna Mission are pursued to purify
The wheel of the mantra destroys all worldly the mind. If one performs action in the spirit
bondages, all bad impressions of past lives, of service to God, one will develop devotion.
and all kinds of sins. The mantra purifies the If one works unselfishly in the hospital and
body and the mind. The Lord’s name removes dispensary, these altruistic actions help one to
the fear of death and one experiences only attain liberation.’
bliss.’ Another devotee said: ‘Sir, we find all
A devotee said: ‘We get peace when we the teachings of the avatars in the Gita and
come to you. At least for the time being we other scriptures. Then why do they come again
are free of our pain and suffering. But you are and again and undergo all these troubles?’
now old and your health is not good. I ‘Sugar and sand are mixed in the scrip-
sometimes wonder how this vast Ramakrishna tures,’ M. replied. ‘Commentators put their
Order will continue. What will happen to us, own ideas into the words of God. When the
who are burning in this world, when you avatar departs, his messages get jumbled and
people depart?’ lead to confusion within a short time. If the
‘Why? The Master is the goal.’ M. said. avatar does not come, who will explain the
‘As long as a genuine monk exists in this scriptures? Krishna said in the Gita (4:7):
Order, the Master will remain in the Order “Whenever there is a decline of dharma, and
and guide it. Some of his disciples are still a rise of adharma, I incarnate Myself.” Who is
living. Have their company as much as you the avatar? He is the highest manifestation of
can. This will change the samskaras of your Divinity among human beings. Philip said to
past lives. The Master lived in Dakshineswar Jesus, “Rabbi, show me the Father.” Jesus
for 30 years, and Swamiji gave up his body in immediately replied: “Philip, hast thou seen
Belur Math. So many monks have practised me and not seen the Father? I and my Father
sadhana in those places, so they are truly holy. are one.” The Master also said: “Now I am
One’s mind moves easily towards God in those not finding myself within me. Sometimes I
places. The bodies of the avatar and his asso- think ‘I am He, and He is I.’” The Master told
ciates are not everything: their gross bodies us: “If anyone cries with a longing heart, God
may disappear, yet they help humanity cannot stay still. He hurriedly reveals Himself
through their subtle bodies.’ to that person.” Jesus also said: “Seek, and ye
Three monks arrived from Belur Math, shall find; knock, and it shall be opened unto
two of whom were from Kerala. One of them you.”’
19
A devotee asked: ‘Sir, is there any hope Morton Institution

for a married man?’ A monk and a brahmachari arrived from
M. said: ‘Why not? If a householder Gadadhar Ashrama.
moves one step towards God, He comes for- ‘Welcome, welcome, please come in,’ M.
ward walking ten steps. He knows that he has said. ‘When monks come here it indicates that
put 20 maunds1 weight on their heads [mean- the Master has not forgotten us.’
ing heavy responsibility]. Suppose a dandy is The monk said: ‘Today on the bank of
walking with a stick in hand and on his way the Ganges I saw a holy man who looked like
he bows down to Mother Kali at Thanthania. the Master, but he was observing the vow of
And a porter, carrying a two-maund weight silence. Then a desire came to see you and
on his head, puts it down with great effort listen to the words of the Master.’
with both hands and then bows down to the M. said: ‘That happened to me once also.
Mother with devotion. The Mother accepts the It was a long time ago, but after the Master’s
porter’s salutation before the dandy’s. Can passing away. I was near the Howrah Bridge
everyone renounce? Jesus also had monastic when I met a monk who looked like the
disciples and householder devotees. He did Master. I unfolded my umbrella to protect his
not ask everybody to renounce. He said to face from the scorching sun. He smiled a little.
some people: “Some are eunuchs for the sake Then I asked, “Can I do anything for you?”
of God.” And again he said to others: “Thou That monk replied, “I will be happy if I can
art in the world but not of the world.” get a ticket to Varanasi.” I took him to the
‘If one does not renounce externally, one railway station, bought him a ticket to Vara-
should practise nonattachment mentally. This nasi, and escorted him to the train. Pleased,
is the worldly disease: We think that some- the monk gave me a special rudraksha bead
thing that is impermanent, is permanent. That and said, “Please keep this; it will do you
is the problem. It is extremely important for a good.”
householder to associate with holy people and I humbly accepted his loving gift. But
the guru. They help us to understand our afterwards, while crossing the Howrah Bridge,
real condition. They show us our duties and I thought about how the Master had taken on
point the way to the goal. It is like using a all of my responsibilities, my good and bad
correct watch to adjust a watch with the wrong [actions], my fortune and misfortune, my life
time. and death, and this life and the next life. Why
‘You see, although the highest ideal is then did I accept that rudraksha bead? What
renunciation, the guru knows our path. Does kind of faith do I have in the Master? I threw
the doctor give the same medicine to every- that rudraksha bead into the Ganges. When
one? The prescription differs from disease to the Master is looking after me and protecting
disease. “The same coat does not fit Henry, me day and night, why would I depend on
Jim, and John alike.” The guru guides some to those things?
the path of renunciation and some to the path ‘When I first met the Master, it seemed
of family life according to their tendencies. to me that he was an ordinary man. As time
Finally, he accepts all and removes their passed, I realized that he was the indivisible
impurities. The guru is the helmsman in this Satchidananda covered with a veil of maya,
ocean of maya.’ beyond our comprehension.
20
‘The Master is beyond the injunctions of external. One finds fulfilment in life if, by His
the Vedas. In his mercy, he gave me shelter at grace, one can keep one’s mind on God. The
his feet. He left so many years ago, but goal of japa and meditation, austerity and
amazingly it seems those incidents happened sadhana, discrimination and renunciation is
yesterday. The Master is our all in all. When to attain God. But He does not reveal Himself
the trolley pole of the tram car is connected if one does not have intense longing for,
with the overhead electric wire, the tram runs, concentration on, and absorption in Him.’
gives light, and the fan moves; but everything Everyone present began to practise japa
stops if the trolley pole is down. Now I see and meditation. After a while, the brahmachari
the Master is walking with me and holding sang a song: ‘Sing the name of Ramakrishna.
my hand. I believe he will be with me till the Victory to Ramakrishna.‘ M. listened to the
end.’ song with folded hands. Then the brahmachari
In the evening M. waved the lamp in sang another song: ‘O my mind, see no
front of the pictures of gods and goddesses. difference in Ramakrishna, Krishna, Kali, and
Coming to the picture of the mother bird Shiva.’ As M. listened to this song, tears
hatching her egg, M. said: ‘Let the work trickled from his eyes. He wiped them, and
continue, but the mind should be on God. Look then calmly said: ‘The Master is the embodi-
at this bird: her whole mind is on hatching ment of all gods and goddesses. By thinking
her egg; her eyes are open but she sees nothing of him one thinks of all of them.’

Note: 1. One maund is equal to 82 pounds.
Inspiring Anecdote. . .
No One Can Hurt Us Without Our Consent

On his first day in office as President Abraham Lincoln entered to give his inaugural
address, one man stood up; he was a rich aristocrat. He said,
‘Mr. Lincoln, you should not forget that your father used to make shoes for my
family’. And the whole senate laughed; they thought they had made a fool of Lincoln.
But certain people are made of a totally different mettle. Lincoln looked at the man
directly in the eyes and said,
‘Sir, I know that my father used to make shoes for your family, and there will be
many others here, because he made shoes the way nobody else can. He was a creator.
His shoes were not just shoes; he poured his whole soul into them. I want to ask you,
have you any complaint?? Because I know how to make shoes myself. If you have any
complaint I can make you another pair of shoes. But as far as I know, nobody has ever
complained about my father’s shoes. He was a genius, a great creator and I am proud
of my father.’
The whole senate was struck dumb. They could not understand what kind of man
Abraham Lincoln was. He was proud because his father did his job so well that not even
a single complaint had ever been heard. . . —Cyberspace
Unpublished Letters of Swami Saradananda1
January 18th 1900

Math. Belur. Howrah. India.
My dear Mrs.Brown,
Your very kind letter was waiting for me as I returned here
on Jan 12th after a month’s lecture tour in the East Bengal. I am so
glad to have it and thankful to learn that my words have been of
help to you. Yes that is the way for you & I felt it so strongly to tell
it [to] you. Our God visions begin from our closest relations, as
soon as we feel the sanctity of such relations & then spread out & Swami Saradananda
out till the whole universe becomes a symbol to manifest Him
alone, an image of Him all living & throbbing with unbounded Love & Knowledge. After
that comes the last step which no words can describe. ‘Whence speech falls back baffled
with the mind’ as the Vedas say. The little bits that you are seeing will become all united in
the end. I would have had such poor opinion of you, had you given up the source whence
began your first realisation. Steady, persevering love alone can reach the goal, no matter
where or how it begins. At the same time we must ever remember love does not mean any
kind of selfishness – Watch & find out if there is any grain of selfish dross mixed up with
the pure gold, cleanse it out & then as I told you before you will be able to help that source
really & permanently & the source of your first realisation & yourself will be connected
from birth to birth & advance hand in hand till the goal is reached.
I am so glad to hear of your dear son. There might come a time when we would know
each other. Let it come about naturally as you say. My love & blessings to him in the mean
time. Bring your boys & girls up in an unbounded confidence in the God within & they
cannot but be better men & women.
I thank you for the little bit of thought in verse. I liked it much. I am going to send it to
the paper.
My very kind regards to yourself as ever & if you ever think I can help you in any
way, please write & you will have my service.
Remember me kindly to all Montclair friends. I heard my dear friend Mrs.Wheeler’s
daughter Beatrice was ill. I hope she has become herself again. Write of her kindly when
next you write.
Faithfully yours
Saradananda
T h e V e d a n t a K e s a r i ~ 221 ~ JM UA NR EC H2 021011 1
22
Feb. 22nd 1900

Math. Belur. Howrah. India
My dear Mrs.Bull2
Your kind letter of Jan. 23rd was more than welcome. My thanks to you for the same.
Your decision to ‘take a new step in personal freedom’, is wise. The secret of giving
liberty of thought and action to those we love and of reserving the same for us in all
circumstances, looking upon love as a perpetual harmonious cooperation for the growth of
the parties to infinite power & freedom, hold true in all human relations, even in the
relation of a mother to her daughter. I am glad you have always held this real love to Olea
& ever gave her freedom. I cannot tell how much I have learnt from you, while at America
to regulate my conduct towards my friends, seeing your example. Yes the best step now for
you and all of us is to hold quietly to our centre of realisation with a firm faith that every-
thing needed will come to us sure. It gives me such pleasure to think that faithful Santi is
with you in these moments.
I cannot feel that this [is] the moment for the Swamiji to come back here. He will be
dragged down again by all these family dissensions, unless he is perfectly self-adjusted. I
believe your idea of his ‘getting to a full adjustment to his Guru’, is perfectly true. He will
be a tower of strength than ever, as soon as he is that. We do not mind the sorrow or the
disgrace if in the end, we find him perfectly established in that.
So you are sailing for Paris by the 21st of March. I hope your voyage & stay there will
be perfect.
I thank you for your suggestion regarding the use of the Famine Fund & your
contribution. You are right & I will act accordingly. I have received the acknowledgement of
the Bank for £143-10S. I will draw $100 more from our joint accounts, if I think best, before
you send Mrs.Wheeler’s second contribution.
I have not been well for the last fortnight. I believe I caught a little cold. But do you not
be anxious Granny I am quite well again.
Everything is going on as usual here. I will think of you so much during the Birthday
(March 11th). I hope you are keeping well & not looking yet as my brother wrote me.
I had a nice little note from Santi last mail & enclose a few lines to her, in yours.
Remember me kindly to Dr. & Mrs.Janes. I am glad the conferences are successful.
With deep regards to you & heartfelt prayers,
Faithfully yours,
Saradananda
P.S. I thank you for sending the letters of Mrs.Wheeler. I am so glad she thinks so
highly of you.
References
1. A direct disciple of Sri Ramakrishna 2. Mrs. Sara Bull, an American disciple of Swami Vivekananda
Courtesy: Ramakrishna Museum, Belur Math
T h e V e d a n t a K e s a r i ~ 222 ~ JM UA NR EC H2 0 21 01 1 1
Seeing Through A Living Legend
An Overview of Ramakrishna Movement in
Haridwar vis-à-vis Kumbha Mela
SWAMI UMESHWARANANDA
(Continued from the previous issue. . .)
Kumbha Mela Down the Decades Hence new blocks for treatment of Tuber-
Now let us look at how the activities and culosis and Cholera were constructed in 1911
facilities in the Sevashrama grew along with and 1915 respectively. This was needed to keep
various Kumbha Melas held in the last 100 the patients in quarantine and provide them
years. It is a fascinating study in itself, leaving better care. Again, for the comfort of the
many inspiring lessons for every person inte- patients, a large hall with high ceiling
rested in service and spirituality. had been constructed above T.B.
block (presently Ashrama’s
The 1903 and 1915 Kumbha main office building). This
The Kankhal Sevashrama prints its
annual report every year. But the printed
Annual Reports of the Sevashrama are avail-
able only from 1904 onward. Hence, we do
not have much information about early years,
and especially of how the Kumbha Mela of
1903 was celebrated.
The reports of later years are available
and they are a mine of information.
Annual Report of 1912 reveals that by
1912, additional six bigas [2.5 acres] of land
were added to build a Cholera Ward. But there
are other interesting facts too.
In those days, during the Mela, sudden
outbreak of Cholera or gastroenteritis was An archival photo of Hari-ki-pauri, Haridwar
common. It is recorded that this happened on
Mahavaruni day in April in 1905 (as also in was done to give a cool and cosy ambience
Purna Kumbha mela of 1998). for the terminally ill patients. The poor
In the Haridwar region killer diseases patients—deserted by their families for the fear
such as Cholera and T.B. have been rampant. of infection—were accommodated in these two
The author is a monk of the Ramakrishna Order at Ramakrishna Math, Kankhal, Uttarakhand.
24
buildings. The patients were given all the care The 1927 Kumbha
needed and when they would die, their bodies By 1922, the construction of four general
were immersed in the Ganges, as was the wards was completed. This enabled the Seva-
custom then, by the Sevashrama monks. shrama to accommodate and treat a larger
The drug for T.B. treatment had not been number of patients most of whom were poor.
invented then and hence the T.B. patients were Further, in 1925, another land, measuring four
discarded by the society. The Sevashrama bighas was purchased for constructing wor-
monks would wholeheartedly serve these kers’ quarters, a rest house, a guest house and
patients until the last. so on.
In those trying times, Swami Nischaya- These additions equipped the Sevash-
nanda would go to Rishikesh daily, early in rama to conduct an extensive relief for the fire
the morning, and return in the evening, victims in 1914 and to floor victims in 1924.
walking a distance of nearly 30 miles (48 km). Both these tragedies had violently shaken the
Braving inclement weather and difficult jungle Haridwar region. The Sevashrama organized
terrain, he will pass through the area called a camp for pilgrims and monks in Purna
Chila forest (now called Rajaji National Park), Kumbha Mela in 1927. Twenty new beds were
carrying a medicine-box and a package of food added to the existing 40-bed strength of the
for the patients. At noon, he will go for madhu- hospital. In this Mela, about 8400 pilgrim-
kari bhiksha [begging for food from houses like patients were treated by the Sevashrama.
a honey bee collects honey from different flow-
ers] in some alms-house in Rishikesh. In the The 1938 Kumbha
evening, he would at times bring the patients As is known, India was under the British
from Rishikesh to Sevashrama—if the patient’s rule then. To suit their administrative control,
condition was serious and needed constant the British government constructed network
nursing. This he did year after year, without of motorable roads in the Himalayan areas,
any fanfare. A real lesson in dedication. making the Himalayan shrines accessible to
Though poorly equipped, the Sevashrama the common man. The government, however,
could serve a large number of patients during was quite indifferent to making arrangements
the 1915 Kumbha Mela—thanks to the inspi- for the Kumbha Melas. They would just take
ring presence of Swamis Nischayananda and care of law and order, that too in a slipshod
Kalyanananda. Here are some figures: 825 pati- way. The police personnel walked with
ents in the Mela Camps, 53 indoor, 1835 in (leather) shoes on the areas considered sacred.
OPD and 20 in Mobile unit. The Sevashrama Finally a strong public protest against this dis-
also treated 28 Cholera cases. Swami Nischa- respect to the Hindu sentiment was expressed
yananda also organised a four-member funeral through an agitation in 1927 Kumbha, Mela
-group, to consign the dead bodies to the holy by the eminent national leader Pandit Madan
flame (the group cremated nine bodies during Mohan Malviya.
the Mela). One Babu Bhajan Lall Lohia of In 1938, Panchayati Nirvani Akhara
Calcutta supplied medicines and foodstuffs gifted 2 bighas of land to the Sevashrama. This
and bore the entire cost of the Cholera ward. helped expand the medical work of the Sevash-
Incidentally, Gandhiji visited the Sevash- rama, treating more than 24000 patients during
rama during the Mela days. that year.
25
During Purna Kumbha Mela of 1938,

many temporary huts and shops with dry
grass had been erected on the other bank
of Ganga. Unfortunately they caught fire
and panic-stricken people ran helter-skelter,
causing a stampede in which many people
were killed. Besides, Haridwar city was
struck by a Cholera epidemic. Undaunted
by these calamities, the Sevashrama rose
to the occasion and helped to assuage the
suffering victims.
During the Mela, the Sevashrama
A recent photo of Sevashrama Main Building (female OPD)
accommodated around 600 pilgrims.
40 beds was added to the Sevashrama’s
The 1950 Kumbha permanent indoor hospital of 50 beds. This
The British government wanted to ban temporary set up was housed in tents. Thus,
the Ardha Kumbha Mela of 1944 citing the during the protracted Mela celebration from
ongoing Second World War. But a strong February to April 1950, about 430 patients
public outcry by leaders like KC Neogi and were treated. Besides, two temporary dispen-
others led to their dropping the ban. saries were run by the Sevashrama in the
After India’s independence, the national crowded parts of Mela complex at Bhimgoda
government took special interest in organising and Bhupatwala where several thousand
the Kumbha Mela. They took care to avoid pilgrims were treated.
stampede which often took place due to Naga Arrangements for accommodating about
Sadhus trying to take lead over others in taking 1,000 Sadhus and pilgrims in thatched huts
the holy dip in Ganga on the appointed aus- and tents were made in the Sevashrama.
picious timings. The Mela authorities started Prominent dignitaries like Sri Govind Vallabh
calling advance meetings of various Akharas Pant, the Chief Minister of U.P., Sri C.B. Gupta,
to arrive at general consensus with regard to the health minister of U.P., Swami Yatiswara-
following fair and well thought-out bathing nanda of Vedanta Society of Philadelphia
procedures. Slowly things began to change. (USA) and Swami Devatmananda of Vedanta
The 1950 Kumbha was the first Kumbha Society of Portland (USA), visited the Sevash-
Mela after Independence. At that time, Harid- rama during the Mela.
war was still a small city with a population of Despite all precautions, an iron road
80,000. As it was estimated that about 15 lakh barrier collapsed due to the pressure of the
pilgrims were likely to take part in the Mela, onrushing crowd, leading to a stampede and
massive arrangements were made to meet this many deaths. It is only after this mishap, the
situation. In 1949, with a financial grant from government instituted a traffic control tower
the government of Uttar Pradesh, the Sevash- to monitor and control the surging crowds
rama constructed an overhead water tank and during the Melas.
an underground drainage system in the Seva-
shrama. Also, a temporary indoor hospital of The 1962 Kumbha
26
The Sevashrama continued to expand its In April 1968, the governor of U.P., Sri
activities. In 1952, it acquired the adjacent 2.7 B. Gopala Reddy opened the Sevashrama’s
acres to construct doctors’ quarters, kitchen newly constructed three-storeyed Swami
Vivekananda Centenary Hospital building.
This enabled the Sevashrama to accom-
modate all the hospital beds and wards,
scattered in different blocks, in this new
three-storeyed building. In 1971, the
Sevashrama acquired about 1 1/4 acres land
from Panchayati Nirvani Akhara and cons-
tructed hostel for nurses and many other
buildings. Sir Ness Wadia and Hinduja
Foundation and Swami Ram of the Hima-
layan Hospital, Jollygrant, donated for
many of the projects.
The Kumbha Mela in 1974 was held
from 20 February to 14 April. On the last
day of the Mela, approximately 40 lakh
Swamiji’s marble image at the Sevashrama, installed in 1963 people took bath. The Sevashrama orga-
block and a cowshed. In 1955, the General nised medical relief camp hospital of 50 beds.
Secretary of the Ramakrishna Math and It also ran first aid unit and the mobile
Mission laid the foundation stone of the dispensary at the Mela grounds. The Sevash-
doctors’ quarters and in April 1956, the Chief rama accommodated 800 sadhus, devotees and
Minister of U.P. inaugurated it. In 1957, Dr pilgrims. A Vedanta Sammelan (conference)
Sampurnananda, the Chief Minister of U.P., was held from 10 to 12 April.
opened the X-Ray block (with an operation
theatre). These developments point to the The 1986 Kumbha
Sevashrama’s commitment to provide better In the year 1980, for legal and admini-
medical care to sadhus and pilgrims. strative purposes, the Sevashrama was re-
As part of the arrangement for the named as Ramakrishna Math and Rama-
Kumbha Mela of 1962, about 50 temporary krishna Mission Sevashrama.
beds (in tents) were added. Arrangements In 1978 the Sevashrama took a long
were also made for accommodation in the stride, when an adjacent land, measuring 1.26
thatched huts along with arrangements for acres, belonging to Madhab Ashrama was
washrooms and other facilities. 450 pilgrims acquired. In 1979, Swami Vireswarananda, the
and 130 sadhus were accommodated and fed 10th President of the Ramakrishna Order, laid
during the period. Cultural programmes took foundation for the new Out Patient building
place from 1 to 15 April, in a well-decorated for women. It was opened in 1998 by Swami
special pandal. The Sevashrama doctors Ranganathananda, the then Vice President of
treated several thousand pilgrims and sadhus. the Ramakrishna Order. As monks had been
directly handling nursing work, there was no
The 1974 Kumbha place and possibility to accommodate women
27
patients. The new five-storeyed block met this to disperse the crowd to other places, the
need by increasing the beds from 67 to its Government constructed many new perma-
present 150 bed and by appointing female nent Ghats within an area of 4.75 km. on the
nurses to look after the female and child Ganga canal and the diversion channel flowing
patients. by the side of Sati Ghat and Daksha Mandir.
The Purna Kumbha Snan Parva in 1986 Many temporary Ghats within an area
was held from 13 February to 24 April. On 14 of 22 km. were also built. In these Ghats about
April, the main bathing day, 50 lakh pilgrims one crore pilgrims could take bath in 24 hours.
took bath in Brahmakunda at the Hari-ki- The Mela area was spread over 132 sq. km
pauri.The Sevashrama made provision to demarcated region, under sector officers, all
accommodate more than 2200 pilgrims in the under the Chief Mela Officer. Two new perma-
new NOPD building, which was in finishing nent bridges were constructed over the Ganga
stage but still unoccupied. Besides the Mela Canal. The central government released Rs.550
Camp organised discourses and cultural crore to the State for conducting the Mela.
events. Arrangements were made for parking
about one lakh vehicles in an area covering
The 1998 Kumbha 300 hectare spread over 45 places. The camping
The Kumbha of 1998 was held from area was spread over 140 hectares.
January to April. An estimated one crore The Sevashrama had been periodically
people from all parts of India and abroad took upgrading its medical facilities. It added
part in the Mela. The Sevashrama provided twenty-five beds in a temporary shed during
medical relief and also organized cultural the four month long Mela period, when about
programmes and religious discourses. Devo- 75,000 medical cases were handled.
tees and monks were accommodated for seven The Maha Kumbha began with all fanfare
days (9 to 15 April). on January 14 and concluded on the 28 April.
It is estimated that about eight crore pilgrims
The 2010 Kumbha from India and 140 countries took holy bath
The Maha Kumbha of 2010 was not only in the Ganges. A sea of humanity of different
the first Purna Kumbha of the present millen- hues and nationality converged at Haridwar
nium; it was also the first one after the for- for this mega religious event. On the last day,
mation of the new State of Uttarakhand. on 14 April, as per the reading of the Satellite
Therefore, the newly formed state made Remote Sensing system, about 1.63 crore
excellent arrangements on an unprecedented people took holy bath. Unfortunately, in two
scale. (For a detailed article, see ‘The World separate accidents, nine people lost their
Largest Act of Faith’, The Vedanta Kesari, May precious lives to mar the otherwise tragedy-
to July 2010) free Mahakumbha. Seven people were killed
Here are some interesting facts and in stampede.
figures about this Mela: However, in this long and highly popular
The main bathing Ghat of Hari-ki-pauri, event, one noticeable thing was that this time,
where every pilgrim/monk wants to take holy more than in the earlier one, the stay of the
dip, can accommodate approximately 30 to 40 pilgrims at Haridwar was for a shorter period.
thousand bathers at a time. Therefore, in order Mostly on the important auspicious snan days,
28
they came in hordes, took bath and went away the newly built Ghats near the bus stand (on
at the earliest, instead of staying here in the the Ganga canal) and leave the city as early as
Mela camps months together, doing act of possible. Naturally, the whole thing is becom-
penance intensively and continuously. The ing so costly, ‘modernised’ and the sense of
reason for this perceptible change is not far to austerity is waning. Although the number of
seek. In poverty, whether it is acquired or self- pilgrims is increasing, they no longer live
inflicted, there is a sense of leisure and under the sky in groups, far less for so many
abundance of time to spare for doing spiritual days, making their own arrangement for food
practices for months. Earlier, they had, in their and lodging.
heart, more faith and they were more cons-
cious of the impermanence of world. The Epilogue
number of such simple, God-fearing pilgrims In conclusion, let us quote Swami Sarva-
and monks who delved into the real meaning gatananda who lived with Swami Kalyana-
and purpose of life is slowly coming down. nanda for some years. He wrote,
Now, the pilgrims come in fits and starts, The Swami [Swami Kalyanananda] met us on
preferably in their own vehicles (that is why the way and said, ‘You see, there is a temple.
parking space had to be increased), mostly just You go there with fruits, flowers, and offer them
to peep in and then go away, enjoying a few with prayers and hymns. There, on the other
days stay in this fairyland. In blooming eco- side, you see the hospital. You go there to the
nomy, they have less time for contempla- patients with medicines, food, and some kind
tive life let alone for austerity. It is only this and comforting words. These two deeds are not
year the Helicopter services were introduced different, they are the same. If you think they
so that pilgrims could come here through are contradictory, you may go home and do
aerial route on selected snan days, enjoy a whatever you like. To me, both are spiritual acts
bird’s eye-view of the Mela city and go back, leading to the same goal.’
without staying here for a longer period. They Indeed, the growth of the Sevashrama
no longer stay in the makeshift Pandals/camps and the Kumbha Melas in the last hundred
on the river bed but prefer staying with all years is intertwined. The Sevashrama is a fine
creature comforts in the costly hotels which example of how to combine spiritual practices
have been mushrooming in the city. and service activities in one. In the process, it
Further, this time, while those who had benefits both the person who serves, and the
resources and influence took bath in the Hari- person who is served.
ki-pauri, pilgrims were asked to take bath in (Concluded.)
Bibliography
1. Himalayan Pilgrimages and the New Tourism by 4. Hindu Mythology and Religion by John Dowson
Jagdish Kaur (Himalayan Book) (Rupa & Co., N.Delhi)
2 . A Ganges of the Mind by Steven Darian (Ratna 5 . Uttaranchal Darshan (in Hindi) dt. Feb 2010 by the
Sagar, New Delhi) State Government
3. Mahakumbha Parva (in Bengali) by Sabyasachi 6. Ramakrishna Mission Sevashrama, Kankhal, through
Sinha, Sarvamangala Press, Bankura the Ages by Swami Kirtidananda
Sri Ramakrishna was a master-story teller. While he spoke of
profound spiritual truths and mystery of human life, he amply used
stories, anecdotes, examples and analogies to drive home his point. At
times, while narrating a story, he would even make gestures and change
the tone of his voice to bring in a lively element in his narrative. The
following stories, mainly culled from the Gospel of Sri Ramakrishna
(published by Sri Ramakrishna Math, Mylapore, Chennai) are an
attempt to present before the readers Sri Ramakrishna’s rich store-
house of stories which are both illuminating and simple.
6
The Mystery of Maya met a brahmachari. The holy man said to him,
There is a greater manifestation of God ‘My good man, go forward.’ On returning
in man. You may ask, ‘How is it possible for home the wood-cutter asked himself, ‘Why did
God to be incarnated as a man who suffers the brahmachari tell me to go forward?’ Some
from hunger, thirst, and the other traits of an time passed. One day he remembered the
embodied being, and perhaps also from brahmachari’s words. He said to himself,
disease and grief?’ The reply is, ‘Even Brahman ‘Today I shall go deeper into the forest.’ Going
weeps, entrapped in the snare of the five deep into the forest, he discovered innumera-
elements.’ ble sandal-wood trees. He was very happy and
Don’t you know how Rama had to weep, returned with cart-loads of sandal-wood. He
stricken with grief for Sita? Further, it is said sold them in the market and became very rich.
that the Lord incarnated Himself as a sow in A few days later he again remembered
order to kill the demon Hiranyaksha. Hiran- the words of the holy man to go forward. He
yaksha was eventually killed, but God would went deeper into the forest and discovered a
not go back to His abode in heaven. He silver-mine near a river. This was even beyond
enjoyed His sow’s life. He had given birth to his dreams. He dug out silver from the mine
several young ones and was rather happy with and sold it in the market. He got so much
them. The gods said among themselves: ‘What money that he didn’t even know how much
does this mean? The Lord doesn’t care to he had.
return to heaven!’ They all went to Siva and A few more days passed. One day he
laid the matter before him. Siva came down thought: ‘The brahmachari didn’t ask me to
and urged the Lord to leave the sow body stop at the silver-mine; he told me to go
and return to heaven. But the sow only suckled forward.’ This time he went to the other side
her young ones. Then Siva destroyed the sow of the river and found a gold-mine. Then he
body with his trident, and the Lord came out exclaimed: ‘Ah, just see! This is why he asked
laughing aloud and went back to His own me to go forward.’
abode. (Pp.415-416) Again, a few days afterwards, he went
still deeper into the forest and found heaps of
Parable of the Wood-Cutter diamonds and other precious gems. He took
Once upon a time a wood-cutter went these also and became as rich as the god of
into a forest to chop wood. There suddenly he wealth himself. (Pp. 453-454)
Swami Vivekananda’s Special
Relationship with Raja Ajit Singh
SWAMI TATHAGATANANDA
‘Certain men are born in certain periods to perform certain actions in combination. Ajit
Singh and myself are two souls born to help each other in a big work for the good of mankind. . . .
We are as supplement and complement.’ —Swami Vivekananda1
Swami Vivekananda’s friendship with Shri Ramakrishna from these scholars. How-
Maharaja Ajit Singh of Khetri was enacted ever, there is another possible explanation of
against the backdrop of Khetri, the Maharaja’s having heard
a sanctified town in Northern about Shri Ramakrishna. Pandit
Rajasthan, characterized by its Narayan Shastri first met Sri
long heroic history and inde- Ramakrishna and was initiated
pendent spirit. Destiny brought into sannyasa by the Master.
Swamiji and Ajit Singh together This great scholar spread the
on 4 June 1891 at Mount Abu, holy name of Shri Ramakrishna
where their friendship gradually in the area of Khetri years before
developed through their mutual the Master passed away in 1886.
interest in significant spiritual When the Maharaja was infor-
and secular topics. The friend- med by his Minister that a
ship intensified when they tra- Bengali Sadhu had appeared at
velled to Khetri and it became Mount Abu, where he was also
clear that theirs was the most staying, he had a great desire to
sacred friendship, that of a Guru meet him.
and his disciple. On June 4, 1891, in the
Khetri House at Mount Abu,
Maharaja Ajit Singh
A Cherished Bond Raja Ajit Singh and Swami
Swami Vivekananda and Maharaja Ajit Vivekananda met for the first time. They were
Singh were held together by two mysterious nearly of the same age, barely two years apart
hands of Providence, as it were. In 1890, (Swami Vivekananda was born on 12 January
Maharaja Ajit Singh visited Calcutta. While he 1863 and Raja Ajit Singh was born on 16
was there, he organized a conference of October 1861). Swamiji understood from their
Sanskrit scholars. It has been suggested that first conversation that the Maharaja was truth-
during this visit, the Maharaja heard about ful and interested in spiritual matters, and was
The author is a senior monk of the Ramakrishna Order, and the Head of Vedanta Society, New York. His books
include The Journey of Upanishads to the West, and Light from the Orient, among others.
31
a deep thinker with a sincere concern

for others. The Maharaja respectfully
asked Swamiji about religion and
education. His first question to
Swamiji was, ‘What is life?’ Swami
Vivekananda replied, ‘Life is the
unfoldment and develop-
ment of a being under circumstances
tending to press it down.’ His reply
describes the circumstances into
which Swamiji was born and within
which he developed into manhood.
He laboured under oppressive condi-
tions during his entire life.
The Joys of Their Treasured Fateh Bilas—Raja’s Palace (now a centre of Ramakrishna Math) in Khetri
Friendship
Swami Vivekananda and Ajit Singh Ajit Singh’s skill on the Vina was notable. It
shared a passionate interest in philosophy, has been written that, ‘The Raja was an expert
poetry, music, and science. They discussed all Vina-player. His recital would charm music
these topics in depth with mutual enthu- connoisseurs. Once Swami Vivekananda was
siasm. Religion and India’s social conditions present at the Raja’s Vina recital and showed
interested them the most. They recognized his appreciation by nodding his head. Later
each other as kindred souls. The Maharaja’s on he addressed the Raja: “What an enchanting
sincere quest for truth was genuine. His spiri- spell you cast with your Vina!”’3 One talented
tual fervour compelled Swamiji to become Ajit musician of Swamiji’s calibre was very pleased
Singh’s spiritual guru as well as his friend. with Ajit Singh’s recitals on the Vina.
They felt a unique joy and cordiality in With deepening mutual enthusiasm and
each other’s presence and their friendship friendship, they left Mount Abu together on
ripened quickly. Overall, according to the July 24 for Khetri. They arrived at the Maha-
Waqayat Register,2 they were in almost conti- raja’s palace in Khetri on 7 August, 1891. A
nuous association with each other for a period few days later, Swamiji bestowed his special
of nearly four-and-a-half months. Their first grace to the Maharaja by initiating him. He
stay together, which began at Mount Abu on also initiated Munshi Jagmohanlal and many
June 4 lasted until 24 July, 1891. They often others from the Maharaja’s court. The Maha-
met for their evening meal, and on two raja became Swamiji’s loyal friend and one of
occasions (June 15 and June 22), they spent his most devoted disciples; Swamiji regarded
eight hours together discussing religion and him with utmost affection.
culture. Their mutual talent and love for music Swamiji thoroughly enjoyed this visit and
brought them especial joy on June 27. That used every opportunity to enhance his know-
day, Swamiji sang devotional hymns accom- ledge. There were many philosophers in
panied by the Maharaja on the harmonium. Maharaja Ajit Singh’s court. Swamiji met the
32
eminent grammarian Pandit Nara-

yan Das, under whose guidance he
studied the Mahabhashya, Patanjali’s
great commentary on Panini’s Sans-
krit Grammar, the Astadhyayi, which
led him to a deeper understanding
of the Vedas. He thus satisfied a
desire he had been nurturing since
his days at the Baranagore Math. He
also studied the Yajurveda under the
tutelage of Pandit Sunderlaji Ojha.
Poets and musicians also filled
the court of the Maharaja. The famed
maestro Musraf Khan performed on
the Vina before Swamiji on 21 The room (in Fateh Bilas) on the top is where Swamiji and the
October 1891. The Meastro sub- Raja used to study the night sky with the help of a telescope
sequently performed at the World
Music Conference in Paris, having been sent the world of nature. Ajit Singh was largely a
there by the Maharaja’s legal advisor, Pandit self-educated man with a great thirst for know-
Motilal Nehru. In passing, it may be remem- ledge. Swamiji found him to be an excellent
bered that as per Motilal’s request, Jawaharlal and receptive student; he spent a great deal of
Nehru’s horoscope was eventually prepared their time together teaching the Maharaja
by the court astrologer of Khetri in 1899 and lessons in physics, chemistry and astronomy.
sent to him. The Maharaja and his wife, Queen
The friendship of Swamiji and Ajit Singh Champabatji, had two daughters but no male
was exhilarating on every level of their being children. Although sixteen years of marriage
and the days passed quickly. Nothing of mu- had passed, his wife had not given birth to
tual interest escaped their investigation. The sons. During this first visit at Khetri, he confi-
Maharaja had provided a room for Swamiji ded his longing for an heir and asked for
above the roof of his palace. Swamiji and Ajit Swamiji’s blessing. His heart moved to compa-
Singh set up a rudimentary laboratory on the ssion, Swamiji gave his blessing for a male
roof from which they observed the celestial child. The purity of Ajit Singh’s character is
spheres through a telescope. Elsewhere in the revealed in the fact that he never took a second
palace, they set up a lab of physics and chemi- wife but continued to rely on his sincere pray-
stry and spent hours peering through a micro- ers for a son and had full faith in Swamiji.
scope to satisfy their insatiable curiosity about (To be continued. . .)
References
1. Swami Vivekananda in a letter to Munshi Co., 1963), p. 118. [Hereafter Forgotten Chapter]
Jagmohanlal on 11 October 1897, Benishankar 2. According to Benishankar Shankar in Forgotten
Sharma, Swami Vivekananda—A Forgotten Chapter Chapter.
of His Life (Calcutta: Oxford Book & Stationery 3. Jhabarmal Sharma, Adarsha Naresh (1940), p. 380.
Direct Disciples in Their Lighter Moments
H MUKHERJEE
The great direct disciples of Sri Rama- had, however, made up their minds to eat it.
krishna were spiritually liberated men. To In the words of Mrs. Mary C. Funke, a lady
them, affairs of this mundane world were a attending the discourses, ‘I made up my mind
source of amusement, unlike worldly men and
women who take them seriously and respond
accordingly. Such illumined souls radiated joy
and happiness and shared them with all. In
order to bring down their ever pure and medi-
tative mind down to the worldly plane, they
would often have fun and frolic with the
disciples and devotees. They exemplified the
idea that religion is not a gloomy affair but a
joyful and blissful living ‘for religion is the
best thing in the world’. We will narrate here
some of these lighter moments related to some
of the direct disciples.
Swami Vivekananda
Swami Vivekananda’s fun-making was
of the merry type. While in Thousand Island
Park, U.S.A, where Swamiji held informal
spiritual classes, he would sometimes say,
‘Now I am going to cook for you, brethren.’
To this, Landsberg, a devotee, would cry out Swami Vivekananda
in an aside, ‘Heaven save us!’ By way of
explanation he said that in New York when to eat it even if it strangled me, which it nearly
Swamiji cooked, he (Landsberg) would tear did. If a Vivekananda can cook for me, I guess
his hairs, because it meant that every dish in the least I can do is to eat it. Bless him. At
the house required washing as these would such times we will have whirlwind of fun.’
get mixed with hot Indian spice. The food Swamiji would stand in the door with a white
Swamiji would cook would be delicious but napkin draped over his arm like the waiters
too hot for the Western palate. The students in dining cars and say like a typical waiter,
A retired officer from the Ministry of Industry in the Central Government, the author is associated with
Ramakrishna Math, Nagpur, Maharashtra.
34
‘Last call for the dining cab.

Dinner served.’ and the students
would respond with hearty
laughter.
Dr. Wright of Cambridge
was also attending the discourse
at Thousand Island Park. Absorb-
ed in the lectures he would say
invariably at the end, ‘Well Swami,
it all amounts to this in the end,
does not it? I am Brahman, I am
the Absolute.’ Swamiji would
smile and say gently, ‘Yes Dokie,
you are Brahman; you are the Ab-
solute, in the real essence of your
being.’ Later, when the learned
doctor would come a trifle late to
the dining table, Swamiji would
say with utmost gravity but with An archival photo of Belur Math
a merry twinkle in his eyes, ‘Here comes disciples. Swami Akhandananda had once
Brahman’ or ‘Here is the Absolute.’1 fallen seriously ill at Sargachi Ashrama. Raja
During his stay in West, Swamiji had to Maharaj sent some monks to Sargachi to nurse
work under trying circumstances and yet he him. As his health did not improve, he had to
would have his moments of fun and humour. be brought to Balaram Mandir at Kolkata.
Often he would read comic papers like Punch After treatment and nursing, which continued
and would laugh at the jokes therein heartily. for about seven months, he felt much better
He loved to tell the story of a Christian and was keen to return to Sargachi. Raja
missionary who was sent to preach to an island Maharaj was also at that time staying at Bala-
peopled by cannibals. The freshly arrived ram Bhavan. He would try to postpone Swami
missionary went to meet the Chief of the tribe Akhandananda’s departure on some pretext
and asked him, ‘Well, how did you like my or the other. Sometimes, he would show the
predecessor?’ The cannibal chief replied, picture of a scorpion or some such inaus-
smacking his lips, ‘Simply de-li-cious!’2 picious picture (Swami Akhandananda beli-
eved in such bad omens) on the day of his
Swami Brahmananda departure to postpone his visit. One day he
Sri Ramakrishna himself loved to have arranged with someone to look at Swami
fun and frolic and this trait he had passed on Akhandananda with one eye (which is consi-
to his disciples. They would often tease each dered very inauspicious) when he got up from
other that would indirectly throw light on the bed, which again resulted in postponement of
deep bond among each other. his departure to Sargachi. All were charmed
Swami Brahmananda or Raja Maharaj to see this affectionate game between the two
would often pull the leg of his brother brother disciples.3
35
But the funniest trick played on Ganga-

dhar Maharaj was on another occasion.
Maharaj was residing at Kothar, Orissa, in the
parental home of Balaram Babu. At his
invitation, Swami Akhandananda or Ganga-
dhar Maharaj had come to stay there for a few
days. On the day before he wanted to leave,
Gangadhar Maharaj told Raja Maharaj of his
impending departure. Raja Maharaj was happy
in the company of his brother monk and
repeatedly requested him to stay longer; but
Gangadhar Maharaj was determined to leave.
On the appointed date, Gangadhar Maharaj
took leave from Maharaj and sat inside the
palanquin. It was night. The railway station at
Bhadrak was several miles away from Kothar.
The bearers of the palanquin set out. After
some time Gangadhar Maharaj fell asleep.
Maharaj had told the bearers beforehand to
come back with the palanquin to the house in
Kothar once Gangadhar Maharaj fell asleep.
Accordingly, they came back. When the Swami Brahmananda
palanquin stopped, Gangadhar Maharaj
thought they had reached the station. As he approached Swami Brahmananda, President
was getting out of the palanquin, he saw of the Belur Math, for initiation on Sri Thakur’s
Maharaj standing there. With utter astonish- Tithi Puja day. When he went to Swami
ment on his face, Maharaj asked, ‘Why have Brahmananda, he was sitting in an easy chair
you returned, brother?’ Gangadhar Maharaj on the porch overlooking the Ganges at Belur
realised that it was Maharaj’s ploy to keep Math and was chatting with some young
him from going on that day. There are many monks in a relaxed manner. After listening to
such incidents. 4 young Kiran’s request, Raja Maharaj remained
Again, a story is told by Swami Asesha- quiet for sometime. Then he said, ‘Yes, I will,
nanda, who headed the Vedanta Society of but there is one condition. You will have to
Portland, USA for many years, about the pay me rupees one hundred and eight in
bonhomie between Swami Brahmananda and advance as Gurudakshina (honorarium for the
Swami Saradananda. They would conspire to Guru); otherwise I will not initiate you.’
tease young monks. Br Kiran (as Swami When Br. Kiran expressed his inability
Aseshananda was known then) was serving to pay the same, Raja Maharaj said gravely, ‘I
as an attendant to Swami Saradananda. As per have a suggestion that will solve your pro-
the rules of the Math, it was time for Br. Kiran blem. Swami Saradananda is very rich. He has
to get initiated into brahmacharya vows. He all the money from Udbodhan. You are his
took permission from Swami Saradananda and attendant. Go to Swami Saradananda and
36
request him to pay that amount for you.’ While Aseshananda was to write fifty years later, ’I
young Kiran was standing speechless, Maharaj can only speculate about what transpired
called another candidate and said, ‘Gobinda, between the two brother monks as they
you come from Midnapore. You will have to discussed “my case” and finally brought it to
dance, after the fashion that Orissa people are conclusion.’ Today we may conjecture that
fond of, for me. If you do it well I will give whatever might have been discussed on ‘this
brahmacharya to you. Without hesitation, case’ between the two great saints, it would
Gobinda performed the dance with suitable have been preceded by a hearty laugh from
gestures that the form of dance required and both.5
Maharaj was delighted and laughed heartily. Another similar amusing story is told by
Nonplussed, Kiran returned to Udbo- Swami Visuddhananda, later the 8th President
dhan and told Swami Saradananda of the of the Ramakrishna Order. He was at that time
happenings at Belur Math with a dejected in Madras Math under Swami Ramakrishna-
mind. Swami Saradananda heard Kiran grav- nanda (Shashi Maharaj) and was known as
ely and advised him to return to Belur Math Br. Jiten Maharaj. Here is the story in first
and tell Raja Maharaj that ‘I am his and person:
everything in Udbodhan belongs to him as One day Maharaj (Swami Brahmananda) sat
well. What he asks for will be given.’ Relieved, down for playing cards with us in Madras Math.
Kiran rushed back to Belur Math and after While Nirode Maharaj was playing as a partner
prostrating before Raja Maharaj repeated to Maharaj—in the opposite party, Shashi
Swami Saradananda’s message. But to Kiran’s Maharaj was being partnered by me. I was play-
dismay, Raja Maharaj shouted at him and said, ing very seriously from the start—I was very
‘Empty words! How I am to know if he will keen to defeat Maharaj in card play. The play
do as he promises with nothing in writing? was going on. I could see that Maharaj was
You are his secretary. Prepare something for repeatedly winning because of mistakes by
him to sign. When I have his signature, then I Shashi Maharaj. Seeing me disturbed, Maharaj
will believe it.’ was getting mirthful. On seeing this, I became
more determined to win and told Shashi Maharaj
Kiran returned to Udbodhan. He found
to play carefully so that we can at least win one
that Swami Saradananda was in deep medi-
hand. Useless was my appeal—a lot of good
tation. After his meditation was over, Kiran
cards were wasted because of Shashi Maharaj—
appraised him with all that was said by Raja
finally we suffered a heavy loss. Maharaj was in
Maharaj. After hearing him, Swami Sarada- very cheerful mood—especially because of my
nanda, ‘Very well. I will come with you to futile efforts to win. I also became very angry
Belur Math.’ Next day, Swami Saradananda and told him, ‘What can I do alone Maharaj! I
accompanied by Br. Kiran went to Belur Math did not get any support from Shashi Maharaj.’
and met Swami Brahmananda. After a few After the game was over, Shashi Maharaj took
minutes together with Raja Maharaj, Swami me aside and scolded me severely and said, ‘You
Saradananda asked Kiran to wait outside. fool, I can see that you have become a profes-
After sometime Swami Saradananda came out sional player! You thought that I was sitting with
of Maharaja’s room and said without any Maharaj to play a serious game? Did you not
emotion, ‘It has been arranged. You will have see his face lighted with heavenly glow every
your Brahmacharya with the others.’ Swami time he won a hand? Even on seeing repeatedly
37
his beatific smile like that of a divine child, my containing cauliflowers and said, ‘Give it to
longings for seeing it were not fulfilled. Foolish Mahapurush Maharaj’ and tell him: ‘Maharaj
fellow, I was discarding the good cards delibe- has sent you these few cauliflowers. He had a
rately. My main aim was to keep him in cheerful mind to send you a boatful of cauliflowers
mood. Is he an ordinary man like us? He has but it was not possible; please do not mind
taken birth for welfare of mankind. How would and accept it. You are a sadhu (monk) and
you know about his grace and compassion?’
can see an ocean in a drop; that is why he has
Naturally, I was flabbergasted on hearing Swami
ventured to send a few of them’ and ‘repeat
Ramakrishnananda. How could I ever imagine
to him exactly these words in the same way I
that there was such a deep meaning in playing
am telling you.’
of cards between great souls? My goodness! How
deep was Shashi Maharaj’s love and reverence After reaching Belur Math, they gave the
for Maharaj! There was no place for anger and basket containing cauliflowers to Mahapurush
jealousy in their heart!6 Maharaj and conveyed to him Raja Maharaj’s
Swami Kashishwarananda narrates ano- message word by word, in the manner they
ther amusing story. Once he and his friend were asked to. Mahapurush Maharaj respon-
went to see Maharaj at Balaram Mandir. A ded by laughing wholeheartedly like a child
little before evening, Maharaj called them and and asked about the welfare of Maharaj. He
said, ‘You boys, will you be able to carry some asked them to take prasad before returning.7
cauliflowers to the [Belur] Math?’ They readily Though a simple anecdote, it speaks how
agreed to his proposal. Maharaj gave them simple dealings of life can be made joyful and
some money for the porter and towards boat graceful.
fare. He pointed towards a big basket (To be continued . . .)
References
1. Reminiscences of Swami Vivekananda, Advaita Swami Atmashraddhananda, Sri Ramakrishna
Ashrama, Kolkata. p. 253 Math, Chennai, p.168-170)
2. Vivekananda A Biography, Swami Nikhilananda, 5. Glimpses of a Great Soul, Swami Aseshananda, Sri
Advaita Ashrama, Kolkata, p.210 Ramakrishna Math, Chennai, Pp.72-73
3. Brahmanandacharit (Bengali), Swami 6. Swami Brahmanander Smritikatha (Bengali), Edited
Prabhananda, p.26 by Swami Chetanananda, Udbodhan, Kolkata, p.27
4. Swami Brahmananda As We Saw Him, Edited by 7. Swami Brahmananda As We Saw Him, , Pp.404-405
India’s Timeless Wisdom

A{VXmZmV² ~{b~©Õmo ø{VXnm©V² gw`moYZ…&
{dZï>mo amdUmo bmo^mX²-A{V gd©Ì dO©`Vo &² &
By being too much charitable, the demon-king Bali fell into
bondage; by being too much proud of himself, Duryodhana was
destroyed; by being too much lustful, Ravana met his ill-fated
end. Hence one should avoid being too much immoderate in
every way. —Traditional sayings
Sri Tyagabrahma Aradhana at Chennai Math
Tyagaraja (1767-1847) was one of the greatest musician-saints of Indian
classical tradition. He was born in the village of Tiruvayyaru in today’s Thanjavur
district of Tamilnadu. His original name was Kakarla Tyagabrahmam but was
more popularly known as Tyagaraja. He, along with his contemporaries
Muthuswami Dikshitar and Shyama Shastry, form the Trinity of Carnatic music.
He was a prolific composer and highly influential in the development of the
South Indian classical music tradition. Tyagaraja composed thousands of devotional
compositions, most of them in praise of Lord Rama—most of which remain very
popular even today. Of special mention are five of his compositions called the
Pancharatna Kritis (‘five gems’), which are often sung in programmes in his
honour.
Tyagaraja Aradhana, the commemorative music festival is held every year at
Thiruvayyaru, on the banks of river Kaveri, in the months of January to February
in Tyagaraja’s honour. This is a week-long festival of music where various
Carnatic musicians from all over the world converge at his resting place. On this Saint-poet Tyagaraja
occasion thousands of people and hundreds of Carnatic musicians sing the five
Pancharatna Kritis in unison, to the accom-
paniment of a large bank of accompanists
on violins, flutes, nadasvarams, mridangams
and ghatams.
Sri Ramakrishna Math, Mylapore,
Chennai, organized a Sri Sadguru Tyaga-
brahma Aradhana at Chennai Math on
Sunday, the 17 April 2011 in Swami Rama-
krishnananda Hall at its premises. The
programme included a short introduction,
brief puja, followed by rendering of Pancha-
ratna Kritis and compositions of Tyagaraja
by the teachers of Sarada Vidyalaya (a girls’
school of Ramakrishna Mission) at T. Nagar
in Chennai. Tyagabrahma Aradhana at Chennai Math
Commemoration of the 175th Birth Anniversary of Sri Ramakrishna

The following centres of the Ramakrishna Order celebrated the 175th birth anniversary of Sri Ramakrishna.
The main programmes are given in parentheses.
Baghbazar (in Kolkata)—procession, discourses, drama, musical performance, and seminar on Inter
Religious Harmony and Peace
39
Kalady (in Kerala)—public meetings, bhajans and cultural programme on 16 April,

Malda (in West Bengal)—discourses, devotional music and drama on 9 and 10 April,
Sarisha (in West Bengal)—procession, drama, discourses and musical performance from 25 to 27 March,
Vadodara (in Gujarat)—public meetings, devotional musical and film shows from 28 March to 17 April.
Commemoration of the 150th Birth Anniversary of Swami Vivekananda

On the initiative taken by Hyderabad Math, 57 educational institutions in and around Hyderabad have
started Vivekananda Centres of Human Excellence. The faculty of Vivekananda Institute of Human Excellence
of our Hyderabad centre will be visiting these places regularly and conduct classes on Swamiji’s message,
personality development, etc., for the students of those institutions.
The following centres organized various programmes, the main ones shown in brackets, to commemorate
the 150th birth anniversary of Swami Vivekananda:
Kanpur (devotees’ convention on 10 April), Port Blair (youth conference on 23 April), Salem (two
dramas on the life and message of Swamiji on 12 and 26 January).
Y On 23 March, the birthday of Swami Yogananda,

a direct disciple of Sri Ramakrishna, Revered President
Maharaj inaugurated the newly constructed office
building, near the Ramakrishna Mission headquarters
office, to be used for Swami Vivekananda’s 150th birth
anniversary celebrations.
Relief News
1. Earthquake & Tsunami Relief: Japan: In wake
of the devastating earthquake and the ensuing tsunami
that hit the northeast coast of Japan on 11 March, our
Japan centre distributed the following items to the
victims: 101 blankets, 14 packets of milk powder, 38
water bottles, 75 soap bars, 1550 cotton masks, 183
New office building at Belur Math
towels, various sanitary materials and 500 postcards.

The centre also purchased different kinds of green
vegetables and dispatched them on 24 April to the
shelters set up in the worst-affected areas in Tohoku.
2.Distress Relief: The following centres distri-
buted various items, shown below, to needy people:
Y Baghbazar: 2300 saris, 200 lungis, 106 shirts,
118 children's garments
Y Chapra: 236 blankets
Y Guwahati:100 blankets, 30 steel plates, 6 tatsals
(weaving machines) and 6 sewing machines
Y Kankurgachhi: 250 saris
Y Malda: 10 bicycles, 150 school bags, 150
umbrellas, 150 packets of Horlicks, 150 tooth-
brushes, 150 tubes of toothpaste
Y Swamiji's House: 2115 children's garments and
Distribution of relief material in West Bengal

505 woollen chaddars
Y Sikra Kulingram: 250 blankets.
For review in THE VEDANTA KESARI,
publishers need to send us
two copies of their latest publication.
PRIMER OF VEDANTA Knowledge acquired through agama pramana suffers

many inadequacies such as the language used and
By Swami Tyagisananda
its interpretations. As the author quotes another,
Published by Sri Rama- ‘Language is not a means of communication of
krishna Math, 31, R.K.Math thoughts but it is a means of concealing thoughts’.
Road, Mylapore, Chennai- Reason and faith coexist in the field of
600 004. 2010, paperback, religion. A disciple should not be a mere sceptic
pp.82, Rs.20. but ‘have a working faith’ in his guru. But it is up
A primer is an intro- to him to make sure that the ‘guru deserves such
ductory book and Vedanta faith and confidence’. One may recall that Sri
deals with the highest know- Ramakrishna favoured freedom for disciples to put
ledge. It is that knowledge which on being known the guru to such reliability test.
there remains nothing else to be known. In that Vedanta is ‘not only a philosophy but a
sense, a primer of Vedanta is likely to be perceived science and religion as well’. Although Vedanta
as a hard-to-understand book. requires deep study, the Primer of Vedanta will
However, Swami Tyagisananda, a deeply encourage seekers of the highest knowledge to
revered profound scholar with the ability to com- pursue the subject in earnest. This publication now
municate with ease, has brought together the available at a nominal cost of Rs.20/- will remove
essential qualifications for attaining the highest any misconception that Vedanta cannot be assimi-
knowledge in a lucid and attractive style. The lated by common folk.
Foreword points out that the scriptural classes of ______________________________ P. S. SUNDARAM, CHENNAI
the learned Swami at the Vedanta College [now
defunct] at Bangalore demanded close attention and
one couldn’t afford to miss one sentence. In the PARAMAHAMSA A VEDANTIC
same way, a reader will find that not one sentence TALE
in this primer is redundant. By R.Subramony
The opening chapter on Definition of Terms
is a very useful beginning, to know for instance, Published by D.K.Printworld
the difference between dhyanam and nididhyasanam (P) Sri Kunj, F-52, Bali Nagar,
or prama and pramana. Upanishads, the author Ramesh Nagar Metro Station,
points out, are unique as they ‘record the common New Delhi - 110 015. 2011,
experiences of many sages’ unlike other faiths paperback, Pp.202 + xiv.
where the scriptures are the experiences of one Rs.295. $14.75
person. Therefore, there is greater reliability in the This book is a tale cen-
former. tred on the theme of philosophic ideals and
While every topic in the primer is important, teachings of Vedanta. It begins with the narrator’s
a few may be mentioned by way of illustration. decision to spend the Vanaprastha stage of his life
The relative levels of reliability and limitations of in Madurai and his subsequent efforts to study
the means of pramana, viz. pratyaksha, anumana and Advaita philosophy as propounded by Adi Sankara
agama, explained in the primer are impressive. and Acharya Abhinavagupta. The imaginary
41
narrator of this novel comes to Madurai in the last narrative causing some confusion to the readers.
decade of the twentieth century, drawn to spiri- The author could well have introduced the charac-
tuality after certain mishaps in his family life, to ters at the outset to avoid this confusion. Also, there
study the works of Acharya Shankara and Ramana are some chronological inconsistencies in the narra-
Maharshi; the first fifteen chapters cover this aspect tives. In the extensive quotations given from several
of the narrative. works, had the author given due references as well,
In this novel, Ganapathy Sastry, an ancestor it would have been of much help to the readers;
of the narrator, finding his son Subbiah spiritually these certainly could be done in the subsequent
inclined, advises him to seek guidance from editions. But for these shortcomings, this is a very
Paramahamsa Sivahari, a realized soul who has commendable effort of the author as he has
come from the North and is living in a nearby ventured into writing a novel on a philosophical
village. Sivahari accepts Subbiah as his disciple and theme, a domain others fear to tread.
the next twenty-five chapters cover the entire __________________________ H. SUBRAMANIAN, BANGALORE
philosophy of Advaita Vedanta and spirituality in
daily life through the discourse of Sivahari to UNIVERSAL HINDUISM
Subbiah and the people who gather to listen to him
as the two travel to different places of pilgrimage By David Frawley (Vama-
in South India. In the last five chapters the narrator deva Shastri).
gives his experiences in pursuit of spirituality in Published by Voice of India,
his life. 2/8, Ansari Road, New Delhi-
Paramahamsa, as per the author, is essentially 110 002. 2010, paperback,
a metaphysical novel in which the emphasis is more Pp.213 + xxiii, Rs.200.
on the eternal values and not on the characters or Hinduism as a way of
the descriptions. In this book, while the author seeks life has been practised and
to focus on the relevance of the teachings of the promulgated by millions of
Upanishads and the several spiritual texts in Tamil people all over the globe. The
literature to modern times through extensive quota- reason for this is its tolerance, flexibility, rich
tions, the purpose could have been achieved better philosophical treatises and richer mystical expo-
had the same been presented in some logical order. sitions. It avoids the extremes of blind observances
It would then have been easier to follow and also and dogmatism; superstitions and dry intellec-
be of much use to spiritual seekers who are inte- tualism. It is an intellectual faith having a balance
rested in Advaita, as the work pertains to the teach- between metaphysical doctrines and religious
ings of great acharyas like Shankara, Abhinava- practices. Only such religions which have univer-
gupta, Ramana Maharshi and saints like Sadashiva salistic outlook and catholicity will withstand the
Brahmendra. ordeals of time and the test of disaster. Scholars
The uniqueness of Kashmir Saivisim is from different parts of the world have not only
extensively dealt with through the discourse of the embraced this Sanatana Dharma, but have written
imaginary character Paramahamsa Sivahari. This comprehensively about its basic tenets and funda-
book also throws light on the teachings of Bhagavan mental principles as well.
Ramana Maharishi and the contributions of Sanskrit David Frawley has written an excellent book
scholars and philosophers like Nilakanta Dikshitar, which highlights the new vision about the global
Appayya Dikshitar, and the Mystic poet Sadashiva perspective of Hinduism. With an Indian name, viz..
Brahmendra. Contributions of Tamil poets and Pandit Vamadeva Shastri, the author has written
philosophers like Muruganar, Kumaraguruparar, several works on Hinduism for the past three
Manikkavacakar, Ramalingaswamy, Thayumanavar decades bringing to light its salient features such
and Tirumular to philosophy and spirituality are as yoga, Vedanta, Tantra, Vedic astrology, and
also extensively quoted and the common trend in ayurvedic medicine. The present work is a presen-
their teachings well brought out. tation of the significant elements of Sanatana
Unfortunately, fictitious characters and real Dharma. He communicates its ideals effectively and
life personalities are inextricably mixed up in the spreads its message efficiently not only for the
42
people of India, but also for the scholars abroad. tales retold in a style that
Besides the tradition of promoting universal truth, suits the modern age. These
the Sanatana Dharma’s wisdom and consciousness books particularly when
encompass all life and is vibrantly relevant to all read during adolescence
living beings on earth. encourages the readers to
In the preface, the author maintains that his cultivate ethical practices
work ‘examines the relationship of Hinduism with and evolve in the path of
other religions: the similarities and differences, devotion.
including the issues of interfaith and conversion. It ‘The Immortal Tales’
highlights Hinduism’s connection with native and is a welcome addition.
pagan traditions, which are considerable.’ Since Indian puranic tales under-
Sanatana Dharma is the unique and systematized go minor variations at the
spiritual tradition of Hinduism, undoubtedly, it hands of authors. However, they convey their
accommodates and accomplishes the distinctive essence or morals, and variety adds flavour.
sense of spiritual and cultural identity: history and Meghnad’s funeral and Kaikayi’s absence at the
purpose. The contents of this glorious work have welcome ceremony to Sri Rama are instances of
three parts. The first part exclusively deals with such variations in presentation (stories 14 and 15).
the elaborate definition and distinctive features of Bhattacharya’s book has 48 tales and these
universal Hinduism especially its present condition are, by and large very well written. There is scope
in India and the world today. Part two examines for further refinement in some of them. The
the current world issues in the context of Hindu ‘freedom’ sought by the convict (focus of the story)
faith. Bio-diversity, ecology, evolution, conscious- is freedom to indulge in mundane matters and not
ness, social paganism and yoga are some of the for ‘emancipation from this world of births and
ideologies that have been elucidated along with the deaths’ (page 118). ‘Divinity sees no sin in man’
lines of Hinduism and in comparison with concerning Sri Ramakrishna has serious lessons. The
Christianity. Part three is seriously concerned with episode concerning Alexander Fleming (not part of
universal Hinduism and social order which is really puranic tales) is rarely remembered and therefore
critical and innovative in the sense that it analyses a useful addition to the collection.
all the contemporary issues which are confronting Authors and publishers have to bear in mind
Hindu faith such as varna system, caste problem, that the readership of such books is worldwide.
information technology, adharma of politics, etc. Some of them outside India may not have a suitable
On the whole, this work is a comprehensive background to appreciate the spirit of these tales.
compendium on Hindu Dharma comprising of all Their special needs should therefore be addressed.
the renowned axioms and assertions recognized all To understand terms such as ‘brahman’ or ‘brahma-
over the world. In his own words: ‘May that jnani’ (page 124 in the book) an Indian background
Universal Dharma arise once more in its full glory is necessary. A Glossary is therefore a special need
throughout the world, both as a way of knowledge in such books explaining the terms in detail.
______________________________ P. S. SUNDARAM, CHENNAI
and a spiritual culture, carrying the millennial
experience and vast inspiration of the ancient Vedic
seers for all to embrace!’ HOW TO EMBRACE PAIN
__________________________ R. GOPALAKRISHNAN, CHENNAI By Prabha Sampath and
Krishna Kumari
THE IMMORTAL TALES Published by Sterling Publi-
By A.D. Bhattacharya. shers (P) Ltd. A-59, Okla
Industrial Area, Phase II,
Published by Srikunj Sadbhavana Manch, , F-52, New Delhi - 110 020. 2010,
Bali Nagar, Ramesh Nagar Metro Station, New Paperback, Pp.143, Rs.195.
Delhi - 110 015. 2010, paperback, Pp131. Rs.120. (Available at Gita Publishing
One of the better methods to understand an- House, 10, Sadhu Vaswani
cient Indian tradition and culture is to read puranic Path, Pune - 411 001)
43
Today the sight of a smiling face at work is Sadhu Vaswani had also undergone severe illness
newsworthy. A friendly smile is becoming a rare and was sleepless due to pain but never complained
sight. But we have in our midst venerable persons as he treated it as a gift of God.
who serve humanity with a smile. Being positivists The satsang that Dada Vaswani held at his
their sermons form a ‘Gospel of strength’. bedside has lessons for the afflicted.
Pain, physical or mental, can destroy morale This book will be valuable to the healthy as
and the sufferer loses self-confidence. The mental well as sick and the medical profession. The obser-
agony persists despite the best medical attention. vations of the hospital staff are worth noting. About
However the agony vanishes when the patient hears the patient they treated, one of them says, ’There
or reads sagely wisdom and also by observing how are many things that could make him sad, angry. .
venerable persons conduct themselves when faced . but he. . . embraces this physical challenge. . .
with extreme suffering that would have paralyzed These factors have been the foundation for his
ordinary people. Their lessons are not merely on recovery.’ He revealed a zest for life and was full
the technique of facing such misfortunes but also of energy.
in understanding the need for their suffering. ______________________________ P. S. SUNDARAM, CHENNAI
Dada Vaswani whose name is synonymous
with service suffered multiple fractures while in AMUKTAMALYADA OF SRI KRISHNA DEVA RAYA
America at the age of 92. Recovery was further ENGLISH TRANSLATION
complicated as, after bone surgery, he suffered a
By Srinivas Sistla
mild stroke causing concern to his devotees and
hospital staff. The authors of the book under review
have narrated all that happened from the time he
was taken to hospital. It focuses on Dada’s remark-
able faith in God that gave him such fortitude and
positive outlook.
Dada Vaswani accepted the pain and dis-
comfort with his beaming smile and even during
times of extreme unbearable pain he would only
say ‘Hey Ram’. He believed that God cures through
the patient’s ‘silent acceptance,…therapy of cheer-
fulness and the constant expression of gratitude to
God…’ His period of convalescence turned into a
satsang in the hospital room at which even doctors
and medical staff merrily joined. At every oppor-
tunity he explained why and how the body suffered Both books Published by author, Drusya Kala
but not ‘He’. There was never a complaint about Deepika, 4-61-7, Lawson’s Bay Colony, Vishakha-
his state. patnam - 530 017. 2010, paperback, Pp.473,
Devotees of Sri Ramakrishna will recall why Rs.495 (US$26).
and how he underwent extreme suffering with no BHEEMANNA’S SUMATI SATKAMU.
regret or complaint and the sermons of Sri Sarada
English translation by Srinivas Sistla
Devi on ways of promoting happiness. Dada refers
to the experiences of Sri Ramakrishna and of Sri 2008, paperback, Pp. 151+l, Rs.200 (US$20).
Ramana Maharshi. Sistla Srinivas, the translator, has already
Anyone undergoing suffering should have the made a mark by his original and pioneering work
conviction to express gratitude to God treating the in the field of art, literature and culture. He is on
state as a gift. If you complain that God has been the faculty of Fine Arts in Andhra University and
unkind or unfair, even a slight pain or discomfort teaches history and aesthetics.
would seem unbearable. Therefore, ‘change your He has now chosen to translate Amuktya
attitude’. Dada Vaswani was compassionate, under- Malyada and Sumati Sataka, both classics in their
standing and had the gift of quick wit. His guru areas. Amuktya Malyada is by Sri Krishnadevaraya,
44
the most celebrated king of the Vijayanagar Empire. many) with this genre. Similarly, few of us are
He is a ‘household’ word in the glorious history of aware that there are no exclusively religious texts
Telugu literature, culture and architecture. He was in classical literature. They integrate environ-
also an illustrious patron of all arts and the unique mentally ornamental structure (descriptions of
Ashtadiggajas of Telugu literature adorned his court. seasons, flora, fauna, etc.) and surprisingly we have
And, above all, he was a poet himself giving to Sri Krishnadevaraya’s views on governance. One
Telugu classical poetry the imperishable Kabya, is struck by their relevance. The king ‘should rule
Amukta Malyada. to the best of his genius, as per the law, / With the
Amuktya Malyada is the narrative of Andal or help of a strong army and a full treasury! / If he
Goda Devi, the most celebrated woman saint of Sri relies on a minister who is devoid of virtues / He
Vaishnavism. Her entire being radiated her would prove to be a source of trouble! / If a king
devotion to Lord Ranganatha. wears a pearl of the size of an ash gourd / Will it
Amuktya Malyada is an exceptionally difficult not cause trouble to his heart?’
text (or so they say) and combines as Velcheri Nara- Timely (for corporates) is another verse: ‘No
yana Rao and David Shulman say, ‘seemingly dis- business can be accomplished by money alone and
parate domains—meticulous realism, doctrinal eru- / Without the cooperation of many high-ranking
dition and precision and baroque imagination,’ all officers! / To keep them in due subordination,
merging ‘into a coherent whole organized by the absence of greed and cruelty / And the presence of
narrative frame’. (Anthology of Classical Poetry, OUP, truthfulness is very essential!’ (p.316, Raja Neethi)
2002, p.55). This rich complex text now appears in I cite these as a link to the contents of the
translation by Sistle Srinivas giving it a wide range second book, Sumati Satakamu. This is a manual of
of reception. There are also, virtually on every page, ethical axioms, a genre very popular in both the
visuals meticulously and painstakingly placed vernacular and the classical languages. This
so that the visual and the verbal create a rich collection of hundred verses is presumably by
intertext. Baddena (assigned to the whole period spanning
The real issue is translation: the paradox is: if 12th to 15th century) and has quatrains on all values
one knows the original, one is tempted to compare generally crystallized in Purusharthas: dharma, artha,
for accuracy and the ability to evoke the nuances, kama and moksha or ethics, economics, erotics and
the majesty of the original. This seems to me largely equanimity. Srinivas has written a comprehensive
a futile exercise. For, if I know the original, why introduction. The Telugu original also is provided
should I bother about the translation? If I don’t, the along with the English translation. Many of these
translated text is itself original to me. Here I felt verses are on the lips of most Telugus but to find
there is another and related dimension. The original them in English is quite a novelty.
text, Amuktya Malyada is, in itself, a somewhat Reading the two books for this review made
tough text. Even the most determined often despair. me realize the truth which Sumati Sataka expresses:
Hence the significance of English translation. If it ‘To recite poetry / suffused with the meaningful
has an inwardness with Telugu, it will show in Nava Rasas / And melodious songs / Before one
English. Therefore, a reader like me can possibly who lacks judgment, / would be like blowing a
go back to the English version for comprehension, conch before the deaf! / That’s for sure! O Sumati!’
if not indefensible comparison. On both these Amuktya Malyada and Sumati Sataka as
counts, Srinivas’ translation does a remarkable job. translated by Srinivas run no such risk. They are
Both prose and poetry are juxtaposed in the valuable contributions to the expanding genre of
text. A feature which comes with a refreshing breath English translations from the vernacular.
of novelty to those who are unfamiliar (there are ______________________ M. SIVARAMKRISHNA, HYDERABAD
Note: 1. March 2011 issue page 117 : please read—around 1875, he met Sri Ramakrishna, instead of around
1857…
2. April 2011 issue page 155: please read—Ramabhai was a lady coming from a higher caste (not
lower caste, as mentioned)…
T h e V heed aVn et ad a Kn teas aKr ie s a r i
T 45 45 J U N E J 2U0N1 E1 2 0 1 1
RAMAKRISHNA KUTIR
Bright End Corner, Almora—263 601, Uttarakhand
Phone: 05962-254417, E-mail: [email protected], [email protected]
Appeal for Restoration

Ramakrishna Kutir (Ashrama) at Almora, Uttarakhand, was founded in
1916 by Swami Turiyananda and Swami Shivananda (two direct disciples of
Sri Ramakrishna) at the behest of the Swami Vivekananda. The Almora Ashrama
is a retreat centre where monks and devotees of Sri Ramakrishna come to live
in its spiritual atmosphere and get peace of mind. The place is imbued with the
spiritual vibrations of Swami Turiyananda’s holy and austere life. The Ashrama
also conducts welfare activities for the poor hill people and needy students.
Last year we distributed 5000 woollen blankets to the victims of devastating
rain that hit Almora district.
Unprecedented rains and cloud burst in September 2010 in Almora resulted
in tremendous landslide, gorges, cracks and land-sinking of the Ashrama
premises. The changed land contour has damaged the temple and other
buildings. Our engineers have suggested abandoning of an old building and
rebuilding of other damaged ones.
Hence we appeal to all devotees and general public to extend their helping
hands to restore the Ashrama buildings. The restoration of land, at least,
should be completed before the next rainy season in 2011. After that we
shall have to start the construction of the damaged buildings. For this entire
restoration and reconstruction work, we need more than 2 Crore rupees.
Cheque/Draft may please be drawn in favour of ‘Ramakrishna Kutir, Almora’
and sent to: Ramakrishna Kutir, Bright End Corner, Almora, Pin - 263 601
(Uttarakhand). The name of the donors of 2 Lakh rupees and above will be
displayed in prominent place, if he or she wishes.
All donations to Ramakrishna Math are exempt from the Income Tax U/S.
80G of the I.T. Act.
Swami Somadevananda
Adhyaksha
RAMAKRISHNA MATH, NATTARAMPALLI

Vellore District, Tamil Nadu – 635 852
LET RURAL INDIA BECOME ROARING INDIA
This Math is one of the unique branches of the Ramakrishna Math & Mission, H.Q. Belur Maht,
Howrah, WB. Though we serve the RURAL POOR in multifarious ways, our main focus is on
education including college studies and health care.
For the new academic year starts from June 2011, we need to attend the following immediately:
1.To provide financial help to the RURAL POOR STUDENTS who have completed their higher
secondary school education, to enter into colleges for Higher Studies.
2. To provide free school uniforms to about 4000 children in 70 village primary schools.
3. To provide free school note books and geometry box to another 3000 students studying in
rural higher secondary schools around Nattarampalli.
For this noble cause, we need rupees 20 lakhs. We earnestly appeal to you to donate liberally
and let us make our Rural India as Vibrant Roaring India.
Your contribution may be sent through Cheque / DD or M.O. favouring ‘Ramakrishna Math,
Nattarampalli’. Or through electronic mode of transfer in our A/C No.31502956578 in S.B.I., Branch
Code – 14619. After transferring the amount, kindly intimate us immediately without fail by e-
mailing us at : [email protected] or over phone to 0417-242227 or 9629812221.
All donations are exempt from the Income tax under Sec.80G of the Income Tax Act.
Swami Tyagarajananda
(Adhyaksha)
SRI RAMAKRISHNA ADVAITA ASHRAMA

(HQS: Ramakrishna Math & Mission, Belur Math)
P.O. Kalady, Ernakulam - 683574, Kerala
Phone:0484-2462345, Cell:9447051231 E-mail:[email protected]
An Appeal
The Ashrama has been running a free hostel for the poor, underprivileged and
orphan children from classes V to X since 1936. They are provided with food,
uniform, accommodation and education up to Xth Std. absolutely free of cost. They
are admitted in the school managed by the Ashrama within its campus.
There is an urgent need for repair and renovation of the old hostel buildings and
for creating a ‘Hostel Corpus Fund’ of Rs. 2 Crores for maintaining the hostel with
100 boys smoothly in the years to come.
We appeal to the generous public and well wishers to donate liberally for this
most essential educational project.
Donations towards the activities of the Ashrama are exempt from Income Tax
under 80G. Cheques or Bank Drafts may be drawn in favour of ‘Sri Ramakrishna
Advaita Ashrama, Kalady’ and sent to the above address. Donations also can be
sent directly through RTGS/NEFT to our A/c No. 3386010009164 at Union Bank of
India, Kalady (IFSC Code: UBIN0533866). Swami Amaleshananda
Adhyaksha
Duration: 2 Hours and 56 minutes Duration: 1 Hour and 12 minutes Duration: 2 Hours and 20 minutes
Price : Rs. 150 [US $8] Price : Rs.150 [US $8] Price: Rs.150 [US $8]
Also A vailable as a 3 CD Gift pack collection

Available
Price: Rs.400 [US $20] This CD Collection contains the lectures and writings of Swami
Vivekananda on Education, Hinduism and Bold Message for
World Peace narrated in a MP3 audio book format spoken with
neutral English accent understood universally. A complete
electronic version of the book is also included in standard
eBook format as a “Read Along” with the audio book.
Audio Book Formats and Supported Devices: MP3 and iTunes®
AudioBook format supported on PC/Mac, MP3 Players, Apple
iPod®/iPad®/iPhone® and all Mobile Phones. Also works on MP3 CD
Player.eBook Formats and Supported Devices: ePub and Mobi
support on PC/Mac®, Apple iPod®/iPad®/iPhone®, Amazon Kindle®,
B&N Nook®, Android® Smartphone, Blackberry® Mobile and Nokia®
Smartphones.Supported Platforms: Windows XP®/Vista®/7® and
Mac® OS with iTunes Software
To order this CD Collection online, please visit our eStore shopping page @
http://www.chennaimath.org/estore/cds/collections
To avoid shipping fees, you can download a digital version online @
http://www.chennaimath.org/estore/audio-downloads/audio-books
For more info about ordering the CDs, please contact:
Sri Ramakrishna Math, 31, Ramakrishna

Math Road, Mylapore, Chennai - 600004
Ph: 2462 1110 Fax : 2493 4589
email: [email protected] website: www.chennaimath.org
India’s Heritage: Vedas to Sri Ramakrishna

India is a unique country with mind-boggling diversity in food, language, customs
and so on. Despite several foreign aggressions for centuries, the flame of Indian culture
and religions continues to glow. What makes India so? Its continued tradition. This
splendid heritage has been kept up by great men and women with a higher vision of life
and love for mankind.
A number of paintings depicting this legacy have
been part of the Swami Vivekananda and Indian
Cultural Heritage Exhibition at the Vivekanandar Illam
at Chennai. India’s Heritage: Vedas to Sri Rama-
krishna contains the pictures of these paintings, with
an explanatory text by the author, G.V. Reddy, who
is a well-known architect, scholar and gifted narrator.
Printed on art paper, book size 8 ½” x 11”
Published by
Sri Ramakrishna Math, Mylapore,
Chennai - 600 004
Pages iv + 96 Price: Rs. 100/- + Postage: Rs. 30/- for single copy.
No request for VPP entertained
11th YEAR OF PUBLICATION

FREE BOOK "Of the Splendid, I am the Splendour" - Gita X: 36
A Monthly Publication
Splendour is a unique monthly digest publication meant for Sadhakas. It contains
articles of enduring significance collated from different sources and reprinted with
permission.
India : 1 year : Rs.200; 3 years : Rs.550; 5 years : Rs.900.
Overseas : 1 year : USD 40; 3 years: USD 110; 5 years: USD 175.
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PRACTICAL “The Alpha Foundation A/c Splendour” payable at Hyderabad, India. (Outstation
cheques should include Rs.40 towards bank charges). Please indicate your name,
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SUBSCRIPTION 53, Nagarjuna Hills, Hyderabad 500 082. Website: www.splendourindia.org.
NAVAJEEVAN BLIND RELIEF CENTRE

(FREE HOME FOR THE BLIND, ORPHAN AND AGED)
TIRUCHANOOR, TIRUPATI - 517503. Ph : 0877-2239992, 9908537528 [Mob.]
E-mail: [email protected] Website: www.navajeevan.org
An Appeal
31 Years of Service to Humanity 1979 - 2009
1. Navajeevan School & Hostel for Blind Children – Tirupati & Orissa
2. Navajeevan Free Eye Hospital – Tirupati
3. Navajeevan Free Home for Aged – Tirupati & Rishikesh
4. Navajeevan Harijan Sewa Ashram – Kothapeta
5. Navajeevan Sharanagati Vridhashram – Tirupati
6. Navajeevan Orphanage – Parlaki Mudi [Orissa]
7. Navajeevan Rural Medical Centres - Berhampur [Orissa]
8. Navajeevan Eye Care Centres - Serango [Orissa]
A Humble Request for Donation

1. Sponsor one day Annadan to Blind Children and aged – Rs. 5000/-
2. Sponsor 5 IOL Cataract Eye Operations – Rs. 7000/-
3. Sponsor one blind child or Orphan child for one year – Rs. 6000/-
4. Sponsor one poor aged person for one year – Rs. 5000/-
5. Sponsor one free eye camp at Rural/Tribal area – Rs. 50000/-
6. Vidyadan—Educational aid for one Child – Rs. 2000/-
Donor devotees can send their contributions by cheque/DD/MO to the above address on
the occasion of birthday, wedding day or any other special occasion and receive prasadam of Lord
Balaji Venkateswara of Tirupati as blessings.
Contributions to NAVAJEEVAN BLIND RELIEF CENTRE, Tirupati are eligible for Tax
Relief U/S 80G of Income Tax Act.
‘We can attain salvation through social work’
– Swami Vivekananda
K. Sridhar Acharya
Founder/ President
The Vedanta Kesari Regd. with the Registrar of Newspapers for India
under No.1084 / 57. Postal Registered No. TN / CH (C) / 190 / 09-11
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Date of publication: 26th of every month
Teach yourselves, teach everyone his/her real nature, call upon the
sleeping soul and see how it awakes. Power will come, glory will
come, goodness will come, purity will come, and everything that
is excellent will come, when this sleeping soul is roused to self-
conscious activity.
—Swami Vivekananda
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J une 2011

VOL. 98, No. 6 ISSN 0042-2983

A CULTURAL AND SPIRITUAL M O N T H L Y O F T H E R A M A K R I S H N A O R D E R

Started at the instance of Swami Vivekananda in 1895 as Brahmavâdin,

Cover Story: Page 4

The Vedanta Kesari

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

THE VEDANTA KESARI PATRONS’ SCHEME

The Vedanta Kesari Library Scheme

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

lwîQ²>ç¾o Zdñ` _o ñVmo_ñ` dra {dœnVo &&

The Gospel of Hope

From time to time God-men make their advent to give out

(Continued from the April 2011 issue . . .)

Death praises Nachiketas: ∆æCVvhv <—≈C≥hv <—∏Úf≥

A devotee asked: ‘Sir, is there any hope Morton Institution

No One Can Hurt Us Without Our Consent

January 18th 1900

Feb. 22nd 1900

Courtesy: Ramakrishna Museum, Belur Math

(Continued from the previous issue. . .)

During Purna Kumbha Mela of 1938,

a deep thinker with a sincere concern

eminent grammarian Pandit Nara-

‘Last call for the dining cab.

But the funniest trick played on Ganga-

India’s Timeless Wisdom

Commemoration of the 175th Birth Anniversary of Sri Ramakrishna

Kalady (in Kerala)—public meetings, bhajans and cultural programme on 16 April,

Commemoration of the 150th Birth Anniversary of Swami Vivekananda

Y On 23 March, the birthday of Swami Yogananda,

towels, various sanitary materials and 500 postcards.

Distribution of relief material in West Bengal

PRIMER OF VEDANTA Knowledge acquired through agama pramana suffers

Appeal for Restoration

RAMAKRISHNA MATH, NATTARAMPALLI

SRI RAMAKRISHNA ADVAITA ASHRAMA

Also A vailable as a 3 CD Gift pack collection

Sri Ramakrishna Math, 31, Ramakrishna

India’s Heritage: Vedas to Sri Ramakrishna

11th YEAR OF PUBLICATION

Subscriptions shoudl be sent by cheque, demand draft or MO only, in favor of

NAVAJEEVAN BLIND RELIEF CENTRE

A Humble Request for Donation

LAVINO-KAPUR COTTONS PRIVATE LIMITED

(Manufacturers of Absorbent Cotton & Health Care Products)

Subscription (inclusive of postage) Annual : ` 100 10 years: ` 1000

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