The Vedanta Kesari September 2013

I T h e V e d a n t a K e s a r i S E P T E M B E R 2 0 1 3 ~ ~
S
eptember 2013
The Vedanta Kesari
THE LION OF VEDANTA
A Cultural and Spiritual Monthly of the Ramakrishna Order since 1914
Ramakrishna Math (Yogodyan)
Kankurgachhi, Kolkata
II T h e V e d a n t a K e s a r i S E P T E M B E R 2 0 1 3 ~ ~
Editor: Swami atmaShraddhananda Managing Editor: Swami Gautamananda
Printed and published by Swami Asutoshananda on behalf of Sri Ramakrishna Math
Trust from No.31, Ramakrishna Math Road, Mylapore, Chennai - 4 and Printed at
Sri Ramakrishna Printing Press, No.31 Ramakrishna Math Road, Mylapore,
Chennai - 4. Ph: 044 - 24621110

Time is cooking all beings in
the cauldron of great delu-
sion using the sun as fre and
days and nights as fuel, stir-
ring them with the ladles of
months and seasonsthis is
the news.
Mahabharata, Vanaparva, 313.118
Indias Timeless Wisdom
SEPTEMBER 2013
A CULTURAL AND SPIRITUAL MONTHLY OF THE RAMAKRISHNA ORDER
Started at the instance of Swami Vivekananda in 1895 as Brahmavdin,
it assumed the name The Vedanta Kesari in 1914.
For free edition on the Web, please visit: www.chennaimath.org
VOL. 100, No. 9 ISSN 0042-2983
Cover Story: Page 4
CONTENTS
The Vedanta Kesari
Vedic Prayers 325
Editorial
Greatness in Little Things 326
Reminiscences of Swami ShivanandaA Direct Disciple of Sri Ramakrishna 331
Swami Tapasyananda
The Art of Listening 338
Pravrajika Virajaprana
Gayatri MantraIts Glory and Practice 350
Anna Subramanian
New Find
Unpublished Letters of Swami Saradananda

336
Travelogue
His Abiding PresenceA Pilgrimage to Swami Vivekanandas Room 343
A Monastic Sojourner
Glimpses of Swamiji
Swami VivekanandaThe Wandering Monk 353
The Order on the March 356
Book Review 359
Features
Simhvalokanam (Letters) 330
Sri Ramakrishna Tells Stories 355
2 T h e V e d a n t a K e s a r i S E P T E M B E R 2 0 1 3
The Vedanta Kesari
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Cover Story N N
Ramakrishna Math (Yogodyan), Kolkata
Located at about an hours drive from Belur Math, Yogodyan
in Kankurgachi in south Kolkata is a centre of Ramakrishna Math.
Literally, the garden suitable for the practice of yoga, Yogodyan
was the garden house of Ramchandra Dutta, a devotee of Sri
Ramakrishna. In December 1883 Sri Ramakrishna visited this house
and said, It is a fne place. You can easily meditate on God here.
He also visited a room on the southern side of the pond, sat on a
seat and exclaimed, Ah! The atmosphere in this room is just like
that in a shrine.' Then he partook of some refreshments and drank
water from the pond inside the garden. The room where he had
refreshments is maintained as Vedi Ghar, or the Altar house.
During his visit Sri Ramakrishna visited the sacred Tulsi-grove, saluted the Tulsi plant and
sat for a while. After Sri Ramakrishnas passing away, a part of his mortal remains was interred
in the Tulsi grove that he had visited and the present temple stands right on the same spot.
The pond in front of the temple is called Ramakrishna Kund. Holy Mother Sri Sarada Devi,
Swami Vivekananda and many other disciples of Sri Ramakrishna visited here several times.
Ramakrishna Math (Yogodyan) conducts various spiritual and welfare activities.
Mr. Talwar M N, Haliyal, Karnataka Rs. 5000
Mr. Prabhakar R, Bangalore Rs. 1000
325 T h e V e d a n t a K e s a r i S E P T E M B E R 2 0 1 3 ~ ~
VOL. 100, No. 9, SEPTEMBER 2013 ISSN 0042-2983
EACH SOUL IS POTENTIALLY DIVINE. THE GOAL IS TO MANIFEST THE DIVINITY WITHIN.
5
If one millionth part of the men and women who live in this world simply
sit down and for a few minutes say, 'You are all God, O ye men and O ye
animals and living beings, you are all the manifestations of the one living
Deity!' the whole world will be changed in half an hour. Instead of throwing
tremendous bomb-shells of hatred into every corner, instead of projecting
currents of jealousy and evil thought, in every country people will think that
it is all He. He is all that you see and feel. How can you see evil until there
is evil in you? How can you see the thief, unless he is there, sitting in the
heart of your heart? How can you see the murderer until you are yourself the
murderer? Be good, and evil will vanish for you. The whole universe will thus
be changed.
Swami Vivekananda, CW, 2:287

Vedic Prayers
Tr. by Swami Sarvananda
Editorial
Types of Greatness
Anyone will be great in a great position! Even
the coward will grow brave in the glare of the
footlights. The world looks on. Whose heart
will not throb? Whose pulse will not quicken
till he can do his best? More and more the true
greatness seems to me that of the worm doing its
duty silently, steadily, from moment to moment
and from hour to hour.
1
In these simple but forceful words Swami
Vivekananda laid out a whole philosophy of
excellence and greatness. Few people realize
the profound power that lies in little things.
They remain focused on big things, the
visible and tangible things, and overlook the
little things. Little do they realize the immense
power, the real power, that is in little things.
Excellence or greatness is what man
aspires for, though what he means or concep-
tualizes by the word greatness differs from
person to person. Each one conceives of
greatness in his own special way. It is like the
idea or concept of God. We all conceive of God
in our own ways. Says Swami Vivekananda,
If, for instance, the buffaloes want to worship
God, they will, in keeping with their own nature,
see Him as a huge buffalo; if a fish wants to
worship God, it will have to form an idea of
Him as a big fish; and man has to think of Him
as man. And these various conceptions are not
due to morbidly active imagination. Man, the
buffalo, and the fish all may be supposed to
represent so many different vessels, so to say.
All these vessels go to the sea of God to get filled
with water, each according to its own shape and
capacity; in the man the water takes the shape of
man, in the buffalo, the shape of a buffalo, and
in the fish, the shape of a fish. In each of these
vessels there is the same water of the sea of God.
When men see Him, they see Him as man, and
the animals, if they have any conception of God
at all, must see Him as animal, each according to
its own ideal.
2
In the same way, we all have our ideas
of greatness. Generally people identify
greatness with being famous, politically and
administratively powerful, wealthy and influ-
ential or having similar social, economic,
political achievements and success. They think
success, in the above meanings of the term, is
what is meant by being great. Of course, this
is the most largely, and easily, understood
meaning of the term greatness. Having ones
own way in life, in getting and doing what one
wants, is taken to be greatness.
But is greatness merely a social event? If
one is not famous (which means well known
in the society or ones circle of people) does
one not deserve to be called great?! If ones
money, status and power makes one great,
then is it not a contradiction in terms? What is
greatman or the things that he has! Money,
status, power and so on are not intrinsic to a
man. Whatever is intrinsic cannot be added
or removed. Money, status and power are
not intrinsic to man; they are acquired and
subject to increase, decrease and loss. They
cannot make a man great. If they seem to
make someone great, it is only a borrowed
greatness, subject to loss, theft and fall in grace.
Some people are born great, some
acquire greatness and on some greatness
Greatness in Little Things
7
is thrust, says the popular maxim. When
greatness is thrust upon, it is not natural to
him and such a fake or mock greatness leads to
numerous problems. We all know how rivalry,
heartlessness and hypocrisy come in when
greatness gets identified with fame and power.
It becomes a macabre play of lust, greed, anger
and all the evils that reside in the human heart.
Besides, when we fail to practice this mockery,
it makes the life empty and meaningless.
Of course there is another side to
greatness. Without being famous and recog-
nized, one can be great in ones field of work.
For instance, one can be a great cricketer, a
great scholar, a great writer, a great doctor, a
great administrator, a great gardener, a great
cook, a great artist and so onthe list is as
large as are the areas of human activity. One
can be great in his area of talent or assigned
work. This type of greatness too requires that
one should pay attention to details and little
things. For what is excellence? It lies in taking
care of detailsof all those small little waves
of action and skill that make a thing or person
or event truly excellentor great. Leaving
nothing to chance but refining and fine-tuning
all those forces and factors, causes and reasons,
which make excellence possiblethat is the
secret of excellence alluded here.
Personal Greatness
There is another side to greatness that
Swami Vivekananda, the great prophet of
man-making, emphasized again and again
greatness in personal character. It is that type
of greatness where no public glare or applause
awaits ones action or performance. It is an
act which will probably go unnoticed and
unrecognized. Says Swamiji,
If you really want to judge of the character of a
man, look not at his great performances. Every
fool may become a hero at one time or another.
Watch a man do his most common actions; those
are indeed the things which will tell you the
real character of a great man. Great occasions
rouse even the lowest of human beings to some
kind of greatness, but he alone is the really great
man whose character is great always, the same
wherever he be.
3
When we are not observed by anyone
and are not likely to be rewarded or recog-
nized for what we do or say, that puts to test
what we are truly. How much of energy, time
and effort is spent in impressing others of
what one is not! If only a part of it was spent in
doing what one wants to be, it would be truly
fruitful.
One can talk about helping others but
unless this talk becomes a part of ones thinking,
it is a mere talk. Says Sri Ramakrishna,
Worldly persons may perform many pious and
charitable acts in the hope of earthly rewards,
but at the approach of misfortune, sorrow and
poverty, their piety and charity forsake them.
They are like the parrot that repeats, Radha-
Krishna, Radha-Krishna the live-long day,
but cries, Kang, Kang when caught by a cat,
forgetting the Divine Name.
4
Indeed, when the cat of reality catches
us by the neck all that we say or do is what
is natural to us. Only by hard practice and
determination can one make moral and
spiritual excellence a habit, a part of ones
thinking and personality. Even the greatest of
dangers and threats cannot, then, shake ones
way of living. Swami Vivekananda observed,
As I grow older I find that I look more and more
for greatness in little things. I want to know what
a great man eats and wears, and how he speaks
to his servants. I want to find a Sir Philip Sidney
greatness! Few men would remember the thirst
of others, even in the moment of death.
5
Sir Philip Sidney to whom Swamiji refers
was an English poet, soldier and politician
8
who died at a young age of 32 years (he lived
from 1554 to 1586). The story goes that after
a promising career in writing and politics, he
joined Sir John Norris in the Battle of Zutphen.
During the battle, he was shot in the thigh and
died of gangrene 26 days later. According to
the story, while lying wounded he gave his
water to another wounded soldier, saying,
Thy necessity is yet greater than mine. This
became possibly the most famous story about
Sir Phillip, illustrating his noble and gallant
character.
The Power of Satya
This simple, noiseless greatness in
everyday life is the hallmark of a true
character. Swami Vivekananda himself was a
powerful example of this aspect of greatness as
the following anecdote shows,
Long after Southern magnates in America had
apologized to Vivekananda when they learned
that he had been mistaken for a Negro and was
thus refused admission into hotels, the Swami
remarked to himself: What! rise at the expense of
another! I didnt come to earth for that! . . . If I am
grateful to my white skinned Aryan ancestor, I
am far more so to my yellow skinned Mongolian
ancestor and, most so of all, to the black skinned
Negritoid!
6
What! rise at the expense of another!
refers to the great sense of personal integrity
and absence of selfishness that Swamiji
possessed. Such a personal honesty is an
expression of satya and aparigraha (truth
and non-possessiveness) mentioned in the
five Yamas, the first step towards Yoga.
Truthfulness is not only telling truth but
also being honest in whatever one says and
does, including not making false claims or
trespassing on what belongs to others. One
needs to be honest and bold in whatever one
says and does. Or else, think of the hypocrisy,
false claims and putting on high airs that it
leads to. The well-known incident from Sri
Ramakrishna may be recalled here:
When Sri Ramakrishna was ill, [the doctor]
advised him to drink some lemon juice every
day. Jogin [later Swami Yogananda] took the
responsibility of supplying fresh lemons from
their family garden. The Master took the juice
regularly, but one day he could not drink it.
Jogin wondered why. Later after investigation
he learned that their lemon grove had been
leased to a party on that very day and they had
lost ownership. As a result, the Master could not
drink the lemon juice that Jogin brought without
informing the owner, as that would have been
considered theft. The disciples were amazed
to see how the Masters body and mind were
established in truth.
7
Greatness in little things! Swamiji
continues:
8
Well, now great things are to be done! Who cares
for great things? Why not do small things as
well? One is as good as the other. The greatness
of little things, that is what the Gita teaches
bless the old book!! . . .
The Bhagavad Gita points out three
gunas, fundamental qualities, which make up
our personal traits and inclinations. Each of
these gunas has characteristics of their own.
Sattva, for instance, is serenity and lack of
external display. Rajas is activity and greed,
often accompanied by display of power and
glamour. Tamas is laziness and confusion.
Taking care of little things, or seemingly
insignificant details of life and personality,
means developing a Sattvic approach to life.
Describes Swamiji,
The Gita says that there are three kinds of
charity: the Tamasic, the Rajasic and the Sattvic.
Tamasic charity is performed on an impulse. It
is always making mistakes. The doer thinks of
nothing but his own impulse to be kind. Rajasic
charity is what a man does for his own glory.
And Sattvic charity is that which is given to
the right person, in the right way, and at the
proper time . . . When it comes to the Sattvic, I
think more and more of a certain great Western
woman in whom I have seen that quiet giving,
always to the right person in the right way, at the
right time, and never making a mistake.
9
Each one should be understood in his
own standard of life. A worm is crawling
on the ground. It may be great! remarks
Swamiji. One can find this intrinsic quality of
greatness in the personal life of all genuinely
great people. Holy Mother Sri Sarada Devi,
the divine consort of Sri Ramakrishna, was one
such. Sister Nivedita said of her, She really is,
under the simplest, most unassuming guise,
one of the strongest and greatest of women.
Immersed in spiritual thoughts, Holy Mother
lived the life of a common housewife and yet,
in and through all that commonplace setting,
she lived a great life. She brought a sense of
grace, simplicity and purity to whatever she
did. Nivedita further described in one of her
letters:
You must try to imagine her always seated on
the floor, on a small piece of bamboo matting.
All this does not sound very sensible perhaps,
yet this woman, when you know her well, is said
to be the very soul of practicality and common-
sense, as she certainly gives every token of being,
to those who know her slightly. Sri Ramakrishna
always consulted her before undertaking
anything and her advice is always acted upon by
his disciples. She is the very soul of sweetness
so gentle and loving and as merry as a girl.
Holy Mothers attention to details was
legendary. She would insist that everything be
done with care and respectfulness. Whether it
is small or big act, everything must be given
attention it requires. Once someone, after
sweeping the place with a broomstick kept
it carelessly in a corner. Seeing this Mother
remarked,
What is this! You have thrown away the
broomstick with disrespect when the work is
done. It takes only the same length of time to
put it gently in a corner as it does to throw aside.
One should not trifle with a thing though it
may be very insignificant. If you respect a
thing, the thing also respects you. Will you not
again need that broom stick? Besides, it is also
a part of the family. From that standpoint also
it deserves to be treated with respect. Even a
broomstick should be treated with respect. One
should perform even an insignificant work with
respect.
Conclusion
Keen observation, determination for
excellence and, above all, absence of all desire
for public glare and hype are the hall marks of
true greatness. In the words of Swamiji,
Even idiots may stand up to hear themselves
praised, and cowards assume the attitude of the
brave when everything is sure to turn out well,
but the true hero works in silence. How many
Buddhas die before one finds expression!
10

References
1. CW 9: 419 2. CW, 3.54-55 3. CW, 1.29 4. Sayings of Sri Ramakrishna, Sri Ramakrishna Math,
Chennai, 72 5. CW, 9.418 6. CW 9.420 7. cf. God Lived with Them, Advaita Ashrama, p. 230
8. CW, 6.436 9. CW, 9.418 10. CW, 5:52
9
From the Archives of The VedanTa Kesari
S i mh v a l ok a na m
(September, 1923-24, Pp. 638-639)
Almora, 3rd June 1897
My dear C,
You need not be so much afraid about me. My body has been full of all sorts of
complaints again and again and phoenix-like I have been reviving. It is the vigorous frame
that helps recovery in my case, yet it is that too much vigour that brings on the disease. In
everything I am extreme, even in my physical health, either am like an iron bull or I am low
down in the valley of death.
This disease brought about by hard work has nearly disappeared with rest. At
Darjeeling it entirely disappeared. As you see I am now in Almora. I am all right now except
for a bit of dyspepsia for which I am trying hard Christian science. I got myself round with
mental -treatment at Darjeeling taking lot of exercise, climbing up mountains, hard riding,
eating and sleeping are about all my occupations now I feel much stronger and better, the
next time you see me I would be an athlete. So far so good. As for myself I am quite content.
I have roused a good many of our people and that was all I wanted. Let things have their
course and Karma its sway. I have no bonds here below. I have seen life and it is all self.
Life is for self, love for self, honour for selfeverything for self. I look back and scarcely
find any actions I have done for selfeven my wicked deeds were not for self. So C. I am
content. Not that I have done anything especially good or great, but the world is so little, life
so mean a thing, existence so servilethat I wonder and smile that human beings, rational
souls should be running after this selftoo mean and detestable a prize.
For this is the truth: we are caught in a trap and sooner one gets out of it, the better for
one. I have seen the truth. Let the body float up or down, who cares?
It is a beautiful mountain park I am living in now. On the north extending almost all
along the horizon, peak after peak of the snow clad Himalayas forest abounding. It is not
cold here, neither very warm. Evenings and mornings are simply delicious. I want to be here
this summer and when the rains set in I want to go down to the plains to work.
How are you ? What are you doing ? How things are going on with you and Mrs. F.?
Are you getting your bank account fatted bit by bit? You must do that. Do it for me. If I am
much worn out I will strike work for good and come to America and you will have to give
me food and shelter. Will you? I was born for the life of a scholar, retired, quiet, pouring
over my books, but the Mother dispensed otherwise. But the tendency is there. Knowing
this will find you in peace and health, Yours etc., Vivekananda
Letters
It is in an apologetic mood and with a
sense of diffidence that I put into writing the
following reminiscences of the great disciple
of Sri Ramakrishna, Sri Mahapurush Maharaj,
known also by his monastic name of Swami
Shivananda. This feeling is due not only to an
apprehension of his greatness and the littleness
of my understanding to interpret him, but also
due to the paucity of incidents of wide public
significance that I have got to record.
I claim to be a disciple of Sri Mahapurush
Maharaj in the fullest sense of the term. I
received my Mantra-Diksha from him as
also my initiation into Brahmacharya and
Sannyasa. But yet my association with him
was only for brief periods, and I have not
got much to write about the incidents of his
life and teachings he imparted. To start with,
this requires an explanation. According to
the Indian tradition, service of the spiritual
teacher, and living with him, are considered
the most important part of the spiritual
discipline. The Gita goes to the extent of
saying that spiritual teaching is not to be
Reminiscences of Swami Shivananda
A Direct Disciple of Sri Ramakrishna
SWAMI TAPASYANANDA
imparted to one who has not undergone this
discipline of serving the teacher.
Swami Tapasyananda (1904-1991) was Vice President (1985-1991) of the Ramakrishna Math
and Ramakrishna Mission. A former editor of the Vedanta Kesari, he was an erudite scholar and
thinker who wrote and translated several books in English. The following reminiscences are from
263 May-June 1955 and 264 July-August 1995 issues of Vedanta. The last 4 paragraphs have been
translated from Bengali version published in the Bengali book, Shivananda Smritisangraha, p 229-
230, published by Udbodhan Press, Kolkata. Appearing in the Vedanta Kesari for the first time, this
writing forms a part of the book, Swami Tapasyananda As We Knew Him, which was released
on 4th August 2013.
Swami Shivananda
In the tradition of the Ramakrishna
Order, there are certain spiritual conceptions
that have led to an amendment and extension
of this great and wise rule sanctioned by age-
long practice in India. Swami Vivekananda
gave the idea that the Order he founded
represented the physical being of the Great
Master, Sri Ramakrishna, who is the real
Teacher of the Order irrespective of the
personality of the individual teachers through
whom he functions. It is the service of the
teacher of that wider conception that he
primarily expects his followers to perform as a
part of their spiritual discipline. In pursuance
of this ideology, the monastics of our Order,
often getting little opportunity to stay with
their individual teachers, are put as workers
in the far-flung centres of the Orderthere
to do all forms of work, physical and mental
with a sense of responsibility, detachment and
dedication. All the institutions and works of
the Math and Mission are the responsibilities
of the Head of the Order for the time being,
and by sharing that responsibility one is
serving the teacher in a literal sense too. But
it is the wider conception of guru-sushrusha
[service to Guru] explained above that gives
a special significance to the training in the
Ramakrishna Order.
My first acquaintance with the name
and teachings of Sri Ramakrishna was in my
early teens when I was reading in the lower
secondary classes at Calicut. It came about
through some literature in Malayalam that
my mother was reading. I had then gathered
the idea that Sri Ramakrishna Paramahamsa
was one who had seen God and that he had
a disciple called Swami Vivekananda who
was a great lecturer. I remember a hot boyish
controversy I had with a school friend of mine
on the question whether God can be seen
he maintaining that this is impossible and I
advocating the opposite view. I recall how,
in support of my contention, I mentioned the
example of Sri Ramakrishna Paramahamsa,
which my friend would not however accept.
My real acquaintance with the traditions
of the Great Master began a year or two after
when we went to reside in a new house, which
by chance happened to be the residence of
a great Ramakrishna-Vivekananda devotee,
to whom for convenience I may refer here as
Sri A. He was also the father of a close class-
friend of mine. It was my habit, along with
some of the other boys of the house, to go for
diving in a tank in the house of this particular
class friend. Now Sri A, this friends father,
was one of the earliest in Kerala to have
intimate contact with the monastic Order of
Sri Ramakrishna. He had already received
initiation from Swami Brahmanandaji Maharaj,
had visited Belur Math and probably the
birth place of the Master also, and had kept
a Shrine in his house where the photos of Sri
Ramakrishna, Holy Mother and some of his
important disciples formed the main objects
of worship. I had before that only attended
Hindu temples where granite images of
Gods and Goddesses were worshipped in a
ceremonial manner by Brahmin priests, and
this centre of worship, with its photos of
human figures, was an entirely new experience
for me. It had a great impact on my mind. I
remember on most days, after diving for hours
in the tank, I used to go with other boys into
this Shrine of my friends father Sri A, and
sometimes witness there a simple waving of
lights too. It was there that I learnt that Sri
Ramakrishna was looked upon by many as
God, who has to be worshipped like Rama,
Krishna, Vishnu, Siva, the Divine Mother and
other deities of the Hindu Pantheon familiar to
me. Soon after, a similar Shrine of the Master,
though on much simpler lines, was arranged
12
in my house also. For my mother, who was
already devoted to Sri Ramakrishna, became
more intensely established in that line of
devotion through association with the devoted
inmates of my friends house.
During this time an important incident,
a landmark in my life, took place. That
was the contact I had with the late Swami
Nirmalanandaji Maharaj, known also as
Tulasi Maharaj, while he was staying at the
house of my friends father, Sri A, during
his sojourn in Kerala. Among the pioneers of
the Ramakrishna-Vivekananda movement in
South India, the Swami has a very prominent
place. In later times a controversy arose about
his discipleshipwhether he was a disciple
of Sri Ramakrishna himself or of Swami
Vivekanandabut at the time I met him,
the general understanding all of us in Kerala
had was that he was a disciple of the Master.
Though this has been disputed in later times,
no one denies that he had contacted the Great
Master as a young man, that he received his
blessings, and that he had shared his life of
the Sannyasin disciples of the Master from the
days of the Baranagore monastery.
At the time I am speaking of, the Swami
was in charge of the centre at Bangalore, and
he, as also Swami Sharvanandaji of Madras,
happened to be widely known among the
devotees of Ramakrishna-Vivekananda of
those days, because of the extensive tours they
used to make in different parts of South India.
Though Swami Nirmalanandajis centre was
Bangalore, he used to spend several months in
Kerala almost every year. His method of work
was to visit different places where there were
devotees known to him, stay in the house of
anyone of them who could accommodate him
conveniently, and contact interested visitors
through personal conversations. He had
already established a centre of the Missions
work at Trivandrum, started the magazine
Prabuddha Keralam, and arranged the visit
of Swami Brahmanandaji Maharaj for laying
the foundation of the monastery building in
Trivandrum in 1916. At the time I am speaking
of, though Swamiji had an influential circle
of devotees at Trivandrum, the only person
of some consequence who may be called an
ardent devotee at Calicut was my friends
father, Sri A. Every time he visited Kerala, he
used to come to Calicut and spend a few days
at Sri As house, giving an opportunity for all
devotees as well as others to contact him.
The impression that the Swami made on
my adolescent mind was tremendous. It may
thus be summarized: Till then I had no positive
idea of a spiritual personage, beyond that of
legendary Rishis and sages of the Puranas.
In daily life one came across only Brahmin
Pandits and ritualists who expounded Puranas
or officiated at temples and domestic rituals,
and in their outlook and activities there was
nothing to distinguish them from ordinary
worldly men. The other types one associated
with religious life were ochre-robed beggars
who passed for Sannyasins and wandering
ascetics who put on matted locks and weird
dress and sat under trees before lighted fire to
impress the credulous public with the idea that
they were holy men with mysterious powers.
None of these could in any way inspire or even
impress one with the idea that the exclusive
pursuit of a religion-centred life had anything
ennobling in it.
I found a striking and startling contrast
in Swami Nirmalanandajis personality. He
was so unlike the ochre-robed fraternity I had
seen. With his athletic frame, his sonorous
stentorian voice, his excellent command of
simple, clear and well-articulated English
and his astonishing capacity to give ready
and crushing reply to mischievous questions,
13
I found him more than a match for the
self-accredited intelligentsia of the locality
consisting of lawyers, officers, teachers, etc,
who could take only a contemptuous view
of a Sannyasin till then. To this inherent
worth of the Swami was added the halo of
association with Sri Ramakrishna and Swami
Vivekananda. All these put together generated
great reverence for him in ones mind, and the
frequent contact I used to have with him from
this time had a decided influence on the future
development of my mind.
It was at the age of fifteen or sixteen
that I began to read the lectures of Swami
Vivekananda and the magazine, Prabuddha
Bharata. While all these impressed me very
much, there was nothing that could equal, to
my mind, the first edition of the Life of Swami
Vivekananda by his Eastern and Western
Disciples, now unfortunately out of print. The
first two volumes of it, written in a simple yet
fervent and inspiring English style, evoked
a passionate admiration for Sri Ramakrishna
and Swamiji in my mind and engulfed all other
devotional allegiances I had till then.
It was just at this juncture, that I
had my first opportunity of meeting Sri
Mahapurush Maharaj. Swami Brahmanandaji
Maharaj, the first President of Ramakrishna
Math and Mission, the spiritual son of Sri
Ramakrishnaabout whose lofty spiritual
personality some information had reached
even distant Kerala through the Gospel of Sri
Ramakrishnahad come down to Madras
in 1920-21, chiefly to open the Ramakrishna
Mission Students Home. His name was then
very well-known to devotees in Kerala. He
had visited Kerala, including Trivandrum
and Kanyakumari, in 1916 when he laid the
foundation of the present Sri Ramakrishna
Ashram at Trivandrum and gave initiation to
several devotees in the state. A few devotees
from our place, including my mother, who
was long aspiring to take initiation, started
for Madras to meet Swami Brahmanandaji
Maharaj, familiarly known as the Maharaj
or Raja Maharaj. Swami Nirmalanandaji,
who was intimately known to the devotees,
was also expected to have arrived at Madras
from Bangalore. As a youngster with some
knowledge of English, the devotees considered
that I might be useful as an interpreter, if none
better was available at Madras. So I too had
accompanied them.
When the party of devotees visited
Madras Math, they were given a very kind
and cordial welcome by Swami Sharvanandaji
Maharaj who was the President of Madras
Math then. Swami Nirmalanandaji Maharaj
had also arrived at the Math, as expected. All
of us, including myself, were admitted into
the august presence of Maharaj. He sat on an
easy chair with a hookah by his side. His face
was calm and solemn, and eyes absolutely
indrawn, though wide open and awake. He
was very communicative but brief in speaking
a few words of advice and assurance to the
representations of the devotees. All of them
were asked to come for initiation. The late
Swami Siddheswaranandaji, then Brahmachari
Gopal, acted as interpreter.
After the meeting with Maharaj, we
were informed that there was present at
the Math another venerable Swami, also a
disciple of Sri Ramakrishna. This was an
unexpected announcement, and we were
immensely glad to be taken to the presence
of this great personage, who was none other
than Sri Mahapurush Maharaj, then the
Vice-President of the Math and Mission. The
Swami was occupying the southern upstairs
backroom which is now the Holy Mothers
Shrine. In those days, before the extension
and remodelling of the shrine, this was a
14
living room. Adjacent to it was a spacious
staircase hall where Sri Mahapurush Maharaj
was seated on a chair when we met him. The
impression that now comes to my mind of
him is in some respect one of contrast with
the other great one, from whose presence
we had just then come out. Unlike Maharaj,
whose presence was forbiddingly solemn
and elevating, and whose silence was more
resonant than the spoken word, one saw in
Sri Mahapurush Maharaj a more human yet
transcendentally glorious figure, in whom a
mighty personality combined harmoniously
with an inviting and highly communicative
disposition. His face was wreathed in gracious
smiles, and his head nodded in an act of
kind approval at the introduction of the new
devotees. He seemed to be more elderly
than Maharaj from the colour of his hair,
but age had not made him old in any sense
of the term. He was in good health, and his
face, with somewhat high cheek bones, and
elongated eyes that gave it a slight Mongolian
touch, glowed with a reddish tinge and a
sense of carefree cheerfulness and universal
benevolence which made one feel absolutely
relaxed in his otherwise august presence. He
made kind enquiries about the devotees and
said that uttering Gods name with faith and
devotion was in itself a potent means of mens
spiritual development.
After that the party left the Math to see
the new building of the Students Home. It
was to perform the opening function that
Maharaj had come down from Calcutta. After
the visit, before returning to their residence,
the devotees stopped the car near the Math
and sent me to tell Swami Nirmalanandaji
Maharaj that they would be coming again
next day. As I approached the portico of the
Math, I had an opportunity to witness an
impressive scene that has so often come to my
memory. Being late in the evening, Maharaj
[Swami Brahmananda] had come out of his
room to air himself. He was just standing
in front of the portico with Mahapurush
Maharaj and Swami Nirmalanandaji Maharaj
on either side. Maharaj, wearing a cap and
holding a walking stick, stood in a rather
absorbed mood, while Mahapurush Maharaj
with his beaming countenance stood close
by. On the right at a slight respectful distance
was Swami Nirmalanandaji Maharaj. It
was an extraordinary sight for me. All
were impressive and venerable figures,
both for their physical size and the dignity
and composure of their deportment. Holy
living had endowed their presence with a
charming solemnity born of their universal
benevolence and their poises in the Inner Self.
I communicated the information.
The party stayed at Madras for about a
couple of weeks and I had occasion to go to
the Math with them on several days. On most
of those occasions, I could pay my respects to
both Maharaj and the Mahapurush Maharaj.
We then returned home.
(To be continued. . .)
Kings and emperors rule this world but for a few days. Such is not the case
with true Masters. The world is always ruled by such great souls. Instead of being
kings and emperors, these people prefer the life of abject poverty, and from that
apparently low condition they rule over monarchs and conquerors. Their lives are
not limited, their powers are eternal, their friends comprise the whole world, their
bliss is perennial, and their energies are always employed for the amelioration of
their brother men. Swami Ramakrishnananda
15
Unpublished Letters of
Swami Saradananda
1
New Find
Aug. 29th 1901.
Math. Belur. Howrah.
India.
My dear Granny
2
Just a line to say I had not had any note from you for a long
time and I would have been anxious, had not the Swami had a note
from Mrs.Sevier who is your guest at Norway. So you must be busy
there with Mr.Dutt & Prof.Bose & all the rest. I hope however you have
rested a bit and improved your health. I am looking forward to Dec. next to hail you
here. My brother wrote me he had a kind letter from you & he was so glad.
I hope Nivedita & Mrs.Sevier are well. Will you all sail the same date? My kindest regards
to them both.
The Swami
3
was very poorly some two weeks ago, but is much better & stronger now. The
rest of the Math men are well & would like to be kindly remembered.
My father & mother are as before & send kind greetings to you & gratitude. Smt. Sarada Devi
is well & at Calcutta still. She desired her love & blessings to you all.
With all love from
Your affectionate boy
Saradananda
Math. Belur. Howrah.
India. Dec 12. 01.
My dear Granny
I am thankful to have your kind letter of Nov. 22nd. It is so cheering to know you are coming!
Mrs.Sevier has arrived with Miss Bull. Swamis Sadananda & Svarupa & myself met them
at the station on Tuesday evening last & brought them directly to the Math. Two tents have been
pitched on the Math grounds, where they will stay for a week or so, before leaving for Mayabati.
I am glad to know you feel stronger. I was really anxious for you dear Granny.
Margot will very probably have 16 Bose Para, when she comes. I have not told any one what
you wrote about her.
The Holy Mother is well at her native village. She told me to send her love and blessings to
you both always when I write to you.
Swamiji is not very strong. One of his eyes (the right one) has been affected. The doctor
thinks it due to Albumen. He has been advised to take as much rest as possible.
With every act of love and sympathy, every performance of duty, every observance of
morality, man is trying to go beyond himself, by feeling himself one with the universe.
He who lives up to this truth has truly renounced himself. He who knows not this truth,
but tries to become a perfectly moral man in thought, word, and deed, is unconsciously
living up to that truth. Swami Saradananda
17
1. A direct disciple of Sri Ramakrishna 2. Mrs. Sara Bull 3. Swami Vivekananda
References
Courtesy: Ramakrishna Museum, Belur Math
My brother wrote me in his last [letter] he will sail in the Mombassa of the B.I.S.N.[?] line
on Dec 31st. So he will leave just about the time when you both will take steamer. I am so glad to
know of your opinion of him.
I cannot tell you how I felt when I heard of the death of dear Dr.Janes. I always thought of
him as an Indian Rishi of old born in the west to fight the growing materialistic tendency of the
age. I have already written to Mrs.Janes but think it too late to send in anything for publication
as you suggest.
My father continues to be the same & my mother is better. She has suffered much of late.
They both wanted to be kindly remembered & so did my friend.
Joe has written that she will be in India by Xmas.
Kindly present the enclosed card to Nivedita. Sadananda met Dr.Mahony today, who
enquired about her & gave it.
I am sorry I could not write you as regularly as beforeyou will know the reason when you
come. With blessings to Margot & dear love to you as ever
Yours affecly
Saradananda
[Printed on the enclosed card:]
Dr. H.C.Mahony
[Address:]
Mrs.Sara C. Bull.
c/o Baring Bros. (Bankers)
London.
England.
21a High Street
Wimbledon
S.W.
The Art of Listening
PRAVRAJIKA VIRAJAPRANA
the genome project, one prominent scientist
admitted that brain research was still in its
infancy and that investigating the realm of
consciousness was still far off. But in spite
of our lack of academic knowledge and the
intuitive perception of our sages, we somehow
manage to communicate with others what is
going on in this mysterious inner world within
our minds. But how we do this, we dont really
know. So when we dont really understand
what is going on in our mind, is it any wonder
that we dont know whats going on in
someone elses mind, that we misunderstand
each other, and fail to communicate with one
another?
And yet language is the basic mode
of connecting with others, of acquiring
knowledge. We learn from others by listening
to them, by processing the information we
receive externally through the complex
internal mechanisms of our own mind. Weve
already mentioned that ideas and words are
inextricably connected. Whatever idea we have
has a corresponding word to express it; the
word and the thought are inseparable.
Words spoken or written are external,
whereas the idea or thought is the internal
part. These two cannot be separated. Try it.
Can you have ideas or thoughts without words
Connection between Listening (sound) and
Thinking
There is another aspect of sound which
connects us with our inner world of words
and thoughts as well as with the thoughts of
others; that is the thinking process itself, a
most mysterious phenomenon and scientists,
even today, openly admit they have no real
understanding of how thinking actually
happens. We have to admit that thinking
is unique, a most incredible faculty that all
humans have, and yet we have almost no
clue how we do it. If we have brain surgery,
what will we find other than a mass of tissue,
nerves, and blood vessels? So how does this
physical configuration of matter produce or
transmit subtle ideas, visual images, words
and so on through our nervous system? What
is the connection?
This is the unsolved mystery of the mind
and its functions. Neuroscientists continue
to puzzle over what the mind is, where it
is spatially located in the brain, and how
electrical impulses convey concrete words and
ideas that we all seem to more or less agree
upon. And then there is the biggest mystery
of allconsciousness. Just recently when the
Obama administration sanctioned resources
for mapping the human brain, similarly to
A nun at the Vedanta Society of Northern California, San Francisco, USA, since 1972, Pravrajika Virajaprana
is the editor and compiler of Photographs of Swami Vivekananda. She has contributed many thought-
provoking articles for Vedanta Kesari and Prabuddha Bharata. This article is based on her talk on the same
subject delivered at the Vedanta Society in April 2013.
(Continued from previous Issue . . .)
and similarly can you have words without
ideas or thoughts? Its impossible to separate
them. Furthermore, we cant think without
a symbol and language which is composed
of words constitutes those symbols. When
we think we are actually hearing ourselves
verbalize thought. We cannot think without
sound.
So when we are thinking, we are
actually quietly talking and simultaneously
listening to ourselves, though external
audible sound is absent. As just mentioned,
a finer form of sound is involved
in forming thoughts and in
thinking, which is just
putting certain thoughts
together. Unless we
speak or hear someone
else speak, we cannot
verbally communicate
with them, or have
any definite notion
of what they are
t hi nki ng, except
of course through
what we designate
as unspoken language,
such as body language.
But even in this case, there is a symbolic
representation or communication of the
inner thought of the other person through
their behaviour. We generalize and interpret
this behaviour based on our previous
experiencea dubious source of knowledge.
Swamiji makes an important point in
Raja Yoga, that though there must always be a
word with a thought, it is not necessary that
the same thought requires the same word. The
thought may be the same in so many different
countries, yet language varies. So though
the word is necessary for the expression of
thought, these words need not necessarily
19
have the same sound. Sri Ramakrishna gives
an example of this when he speaks of water.
The content of the word water is the same but
it is expressed variously in diverse languages,
such as, aqua, pani, jal, etc. For example,
with the exception of Swami Vivekananda
who spoke English, many of our great
spiritual teachers communicated in languages
unfamiliar to many of us in the West. We
read and study their teachings in translation,
in a language that is known to us. However,
though the words vary, the content, the idea
behind the word, is the same.
In the 6
th
chapter of the Chandogya
Upanisad, Shvetaketu, a young
Br a hma c ha r i n t we l ve
years old, was sent by
his father to a teacher to
study the Vedas. Having
studied all the relevant
texts, he returned to his
father s house when
he was twenty-four,
conceited, arrogant
and considering himself quite
learned. His father recognized this and
asked him,
By the way, Shvetaketu, did you think to ask
for that teaching about the Supreme Brahman,
through which what is unheard becomes heard,
what is unthought of becomes thought of, what
is unknown becomes known?
Obviously, Shvetaketu hadnt thought
of asking about how something which is
unheard, can be heard. This is somewhat
like the Zen koan, hearing the sound of the
clapping of one hand. His father then imparts
a profound teaching to him which begins,
Dear boy, just as through a single clod of clay all
that is made of clay would become known, for all
modification is but name based upon words and
the clay alone is real.
So the sounds or words may vary but
the connection between the thought and
the sound, or the symbol and that which it
signified exists. Therefore hearing is intimately
connected with our thinking.
Hearing is Different from Listening
There is a qualitative difference between
hearing and listening. Though both are
biological processes and involve the same
components, hearing is basically mechanical;
whereas listening is a conscious effort to
direct our attention, to concentrate on what
is being heard, whether it is the spoken
word or something read. Listening is hearing
with attention. When we listen, we are fully
engaged, focused, and concentrated.
Artists, musicians, poets, and others who
are sensitive to their surroundings describe
their experience of listening attentively
mostly with regard to nature, such as poetic
descriptions given of the gentle sound of the
wind in the trees, birdsong deep in the forest
at dawn, raindrops splashing in a pool of
water, and so on. Henry David Thoreau, the
American transcendentalist, remarked:
I wish to hear the silence of the night, for the
silence is something positive and to be heard. I
cannot walk with my ears covered. I must stand
still and listen with open ears, far from the noises
of the village. . . . A night in which the silence
was audible, I heard the unspeakable.
It is their sensitivity to the natural world,
the world of ideas and emotions and their
creative response that marks them as artists
and often lifts them above the senses.
In spiritual life this response is even more
true and relevant. And this is exactly the point
of cultivating the art of listening. Listening
to the great spiritual masters is the first step
on our spiritual journey. They are telling us,
describing to us, subtle spiritual truths that at
present we have limited or no access to. Our
ordinary experience doesnt encompass the
realm beyond thought and mind. So we have
no other recourse except to listen to what they
have to say about it. As weve seen, listening
and thinking are intimately connected.
And through deep thinking, reflection and
meditation upon what we have carefully
listened to, we are able to gradually experience
the subtle realms of spiritual reality, which
transcends all sound and thought. So learning
the art of listening is extremely important in
recovering our true Self.
In the Vedantic scriptures this threefold
method of attaining Self-Knowledge, hearing,
reflection and meditation, shravana, manana,
and nididhyasana, that Yajnavalkya taught
to Maitereyi usually translates shravana
as hearing, but for the purposes of this
discussion, we will focus on the first of this
threefold method, shravana, as listening. In
the Panchadasi, an important Vedantic text,
shravana is defined as listening with faith
and reverence to the pertinent passages and
trying to understand their meaning. Through
listening and reflection the seekers doubts
and misconceptions regarding the existence of
Brahman, its nature and means of attainment,
can be removed and a firm conviction
established.
Adi Shankaracharyas Atmabodha states
that to realize ones true Self directly and
clearly like a fruit on the palm of ones hand,
and not just to understand it intellectually,
one has to first hear the truth. Hearing means
listening to the instruction of a qualified
teacher, who explains from the scriptures the
oneness of the individual self and Brahman.
Clearly, listening to an enlightened person is
essential.
Now the practical question arises: How
to develop the true art of listening? Lets
20
consider three factors that are essential: 1)
interest; 2) appreciation for the value of what
we are listening to; 3) mindfulness.
1. Interest: Whatever we are interested
in, we effortlessly give our attention to that.
Interest stimulates our feelings, holds our
attention, engages our entire personality;
infuses us with energy. We become alive, as it
were, through interest. Our attention follows
our interest. If we are not interested in, say,
chemistry or biology, we will not respond
to what is being said about those subjects,
no matter how intriguing the professor may
make the material, because our heart isnt in it.
Generally, our interest is scattered over many
things. The more scattered we are, the harder
it is to focus our attention on any one thing and
hence we drift, become inattentive; the mind
closes down instead of listening.
But in spiritual life we have to become
one-pointed; our interest has to be directed
within. As one of our late senior swamis
said, Unless you have withdrawn your mind
from outside interests, you will not be able
to hold your mind inside. This is a very
profound statement, which certainly governs
our ability to listen attentively. If we are not
really interested in something, for all practical
purposes, it doesnt exist for us. As long as
we are all wrapped up in this world and are
satisfied here, that yearning for spirituality
will never come. But the moment genuine
yearning dawns, our interest begins to shift
from worldly things to the divine.
So having an intense interest in acquiring
spiritual knowledge, in Self-realization, is
perhaps one of the most salient means of
cultivating the actual skill of listening. In
Sadanandas Vedantasara, it is mentioned that
one should approach the teacher as if ones
hair has caught fire. If our hair is on fire, we
wont stop to consider how it happened, or
how to extinguish the flames. We wont take
the time to ask all these questions; we just
rush to put out the fire. Thats how urgent it is;
thats how strong our interest should be. And
then there is still another factor: feeling, love.
As Swamiji said, Love concentrates the will
without effort. What we love, we want to hear
about it. It is said that Swami Brahmananda
used to attend monastic classes just to listen
to scriptural discourses or holy readings. The
more we listen, the more we want to listen,
because we get joy from it.
2. Appreciation for the value of what
we are listening to: This is the second factor
in cultivating the art of listening. Whatever
we value, we have respect for that and want
to hear about it. We pay attention to it and
find delight in dwelling on it, because it has
meaning for us. A spiritual seeker is deeply
appreciative of what the teacher and scriptures
are imparting. There is no other source for this
kind of knowledge other than our own direct
experience. In the Viveka-chudamani again
and again the Sanskrit word srunu, listen, is
mentioned. The teacher keeps reminding the
disciple to listen to what is being said. Listen
attentively, O learned one, to what I am going
to say. By listening to it you will be instantly
free from the bondage of samsara.
As Shankara said the scriptures are like
hundreds of mothers and fathers eagerly
seeking to instruct, to guide, and to uplift the
seeker. So the value in listening to our spiritual
teachers is immeasurable, incomparable. It is
the means for crossing this terrible ocean of
birth and death. That is why it is so important
to give our undivided attention to them.
Theres another point to remember here
and that is the words of an enlightened person,
as well as those of the scriptures, are imbued
with tremendous spiritual power; they convey
the assurance of the truth and our ability to
21
realize it, which strengthens our convictions
and impels us to intensify our practices. As
weve mentioned, our minds, thoughts, words,
sound itself all are vibrations. The words of
one who has had experience of the Truth has a
subtle influence on our own thoughts. We will
also begin to vibrate with the same frequency.
The power of holiness purifies us, which is a
great gain. The Srimad Bhagavatm says through
this contact, we touch the Divine, the presence
of God.
3. Mindfulness: Mindfulness is the
third factor in mastering the art of listening.
Ordinarily, there is so much noise inside
our minds, we are so scattered, that we
cant possibly listen to someone else; we are
too busy with whats going on in our own
head. With regard to this, one of our swamis
remarked, We cannot listen to the voice of
God when our minds are dissipated, given to
restless activity and are filled externally and
internally with noise. So in order to listen
properly, we have to learn to filter, to screen
our thoughts, to quiet the vibrations within.
To a large extent, through diligent
practice we can learn to control our thoughts
and thinking. Concentration of the mind is
a major player in this. Swami Vivekananda
once said that if he had to undergo his
education again, he would empty his mind of
everything he had learned, and simply focus
on developing the power of concentration, so
that he could direct his mind at will wherever
he wanted it, and similarly he could detach
it at will. Even in our daily lives when we
pay attention and listen carefully to others,
to ourselves, and to the world around us, it is
an excellent training for listening to the subtle
truths of the spiritual realm. After all, it is the
same mind that receives and processes all
information, secular or spiritual.
Likewise we can choose what we hear;
we dont have to be hapless victims. But how
can we possibly choose what we want to hear?
Mainly by our response. Learning the skill of
listening is also the result of conscious effort
and practice, of bringing more self-awareness,
more mindfulness. Again, it is a matter of how
much attention we give the sound. If we do not
infuse emotion or energy into what we hear,
our interest wanes; the meaning fades and
drops away. The mind simply doesnt go there.
The law of association operates in how we
sort out what we hear. What we hear has to be
relevant to us or it has no meaning. Relevance
directs our response.
If we deprive sound of its meaning,
it doesnt affect us in the same way, either
positively or negatively. We remain neutral.
Similarly, if we empower sound with meaning,
then what we listen to can have a profound
effect on us. That is why the teacher exhorts
the disciple: Listen attentively . . . to what I
am going to say. By listening to it, you will
be instantly free from the bondage of relative
existence.
And what can be more relevant and
transforming for a spiritual seeker than
listening to such words of an enlightened
teacher?
(Concluded.)
O Lord, I do not want any kingdom, nor heavenly pleasure, nor even escape from
rebirth. But I do want that the affiction of all beings tormented by the miseries of life
may cease.
Vishnupurana, I. 19. 82
22
Travelogue
The author is a monk of the Ramakrishna Order. He gratefully acknowledges the help he received from
various monks in Belur Math and elsewhere in preparing this article.
His Abiding Presence
A Pilgrimage to Swami Vivekanandas Room in Belur Math
A MONASTIC SOJOURNER
The Location
Here I am writing in my room on
the Ganga, in the Math, wrote Swami
Vivekananda [CW, 6.440].
It is so quiet and still! The broad river is dancing
in the bright sunshine, only now and then an
occasional cargo boat breaking the silence with
the splashing of the oars. It is the cold season
here, but the middle of the day is warm and
bright every day. . . Everything is green and
gold, and the grass is like velvet; yet the air is
cold and crisp and delightful.
This gives an idea as to how Swami
Vivekananda viewed his surroundings, the
Belur Math and Ganges, from his room
located on the banks of Ganga, near Kolkata.
What many people do not know is that
Swamijis room is maintained and preserved
as if Swamiji is living there and using it. There
is a presence in the ethereal atmosphere of the
room, a place filled with Swami Vivekananda.
Swamiji loved his room and was always
glad to be back to it after his travels, and even
after a short visit to Kolkata. In this room he
wrote, gave instructions to his brother-monks
and disciples, received his friends, had his
meal, rested and communed with God. And
in this very room he gave up his body in final
meditation.
Swamijis room, as it is popularly known,
is a part of the sacred precincts of Belur Math.
Located in the Howrah district of West Bengal,
some seven kilometres from the Howarh
Railway Station, on the GT Road, Belur Math is
a well-known place of pilgrimage. Thousands
of visitors come to Belur Math every day from
all parts of India and, many from beyond the
borders, seeking peace and inspiration.
Belur Math from Ganges
24
Belur Math was established in 1898 by
Swami Vivekananda. Spread over several
acres of land, dotted with green lawns,
gardens, buildings and pathways and so on,
the Belur Math is an amazing place. There
are four temples along the Ganga, as also
many sacred memories and spots connected
with Holy Mother, Swamiji and direct
disciples of Sri Ramakrishna. The place has
a spiritually elevating ambience. We
will, however, describe the room
where Swami Vivekananda lived and
passed away (in 1902).
Swamijis room is situated
behind the majestic temple of Sri
Ramakrishna. The room is on the first
floor of the building which is one of
the first structures when the Belur
Math was founded. The room is,
therefore, located in a building which
is more than a century old.
Swamijis room is on the corner
of the building. One sees Ganga
flowing by from the eastern windows.
A veranda in front of the room gives
a panoramic view of the Ganga. The
ceiling of the room is lined with
wooden rafts which hold the tiles. It
is an old fashioned construction but
strong and sturdy. A well maintained
flower garden between the building
and the Ghat on the Ganga (called
Swamijis Ghat) adds a scenic charm
to the place. Two vintage lamp posts
on the embankment, on the either side
of the Ghat-steps, remind one of its
heritage value.
The way to Swamijis room is
either through the Math Courtyard,
through an iron door, or through the
brick-path along the Ganga. One leaves
the footwear in the general footwear
stand near the main temple or near the steps
leading to the room. There are two staircases
[which were built much later to facilitate
devotees to have darshan of the room] on the
southern side of the building through which
the visitors reach to a landing point or balcony
upstairs from where one looks through two
large door-like windows to have an idea of
Swamijis room. There is another staircase,
A view of the building where
Swamiji's room is located (corner, upstairs)
Balcony and two windows meant for devotees to have
Darshan of Swamiji's room
25
from inside the building, which Swamiji used
but now it is part of the monastic residence
and hence the entry through that is restricted.
If one enters from the Math Courtyard,
passing through the busy Math Office, one sees
a large and old mango tree, some of its infirm
branches supported by brick pillars. This is
one of the trees that has existed from the time
the Belur Math land was purchased. Swamijis
biography records:
Another favourite seat [of Swamiji] was under
the big mango tree in the courtyard between
Sri Ramakrishnas shrine and the monastery
building. Here he would usually be found in
the morning hours, seated on a canvas cot and
attending to his correspondence, or writing
articles, or reading, or engaged in conversation.
And, thus this tree is sacred to devotees
and is known as Swamijis mango tree. This
tree is a witness to many incidents connected
with Swamijis life. One such incident:
Once Swamiji was sitting on the canvas cot,
facing west. His eyes were luminous; his
whole frame seemed to be animated with some
strange spiritual consciousness. Pointing to the
sannyasins and brahmacharins about him, he
exclaimed: And where will you go to seek God?
He is immanent in all beings. Here, here is the
visible God! Shame on those who, disregarding
the visible God, set their minds on other things!
Here is God before you as tangible as a fruit in
your hand! Cant you see! Here- here-here is
God! He spoke these words in such an inspiring
way that peace and insight of deep meditation
came over all present there. They stood like
statues, so motionless and hushed in silence had
they become! Swami Premananda, after his bath
in the Ganga, was on his way to the shrine for
worship. Hearing the words of Swamiji he fell
The large cot and the chair (with picture) used by Swamiji Pakhwaj and Tanpura used by Swamiji
Swamiji's mango tree (supported by brick pillars)
beside his rooma view from the Math courtyard
into a state of absorption and became motionless.
After a quarter of an hour Swamiji said to him,
Now go for worship. Only then did Swami
Premananda regain normal consciousness. That
scene was unforgettable. Everyone in the Math
was struck with amazement at the power of
Swamiji who, with a word, could raise the minds
of all present to the heights of Supreme Insight.
The place has been a witness to many
such spiritually inspiring incidents.
Inside the Room
As one climbs up from the left staircase,
one has the first closer view of Swamijis
room. Inside, on a large cot and a small cot,
and also on a chair, are kept pictures of Swami
Vivekananda in glass frames. Near one of
the pictures facing the visitors is glass case
with a pair of wooden slippers (kharam) that
he wore. Fresh flowers kept on the glass top
and elsewhere in the room add to a sense of
liveliness and brightness to the ambiance.
The room looks somewhat well-furni-
shed and crowded. Keeping in mind that it is
the place where one of the greatest monks of
modern times lived, one wonders why there
should be many items of furniture there. The
reason is not that Swamiji used them while
he lived here but that after his passing away,
many pieces of furniture or things that he
used when he visited various parts of India,
America and England were sent here for
preserving their sanctity. Hence, the room looks
a bit filled. But this filling in not just physical,
there is something more intangible that leaves
a lasting impression on ones mind. One is
overawed by a divine presence pervading the
place.
During Swamijis time the room must
have been less cluttered than it appears
today. He was a monk par excellence and
would have liked to live and move like free
air. One can then visualise him in a spacious
room with a bare minimum of furniture,
sitting quietly or meditating, or being absorbed
in the scenic beauty of the Ganga or reading.
Here lived the great sage of whom Sri
Ramakrishna said he was a Dhyana Siddha
(perfect in meditation) even from the very
birth.
There are many items used by Swamiji
neatly and respectfully kept there. Some of
Swamiji's portrait on the large cot Swamiji's slippers, near his bed
26
them are: a mirror with wooden frame, a
wooden cupboard, an iron spring-cot with
mattress, a pillow and two bolsters, a wooden
camp cot, knitted with canvas, a wooden sofa
(covered with synthetic leather), a wooden
table with drawers and some smaller pieces of
furniture. A blotting holder with paper board
on the table is a reminder of Swamijis writing
habits.
Besides, there are many other personal
articles used by Swamiji. While most of the
items which Swamiji used are now enshrined
in the Ramakrishna Museum in Belur Math
(along with sacred articles related to Sri
Ramakrishna, Holy Mother Sri Sarada Devi
and other direct disciples), some are kept in
his room. For instance there are the cane sticks
that he used, the musical instruments such
as Tanpura and Pakhawaj he played, one of
his silk turban (in a glass case), a wooden
umbrella and a few others.
On the table is a picture of Sri Rama-
krishna on a wooden altar. Beside the picture,
there is an oval-shaped crystal stand with
an image of Swamiji as a wandering monk.
In the crystal, Swamiji is conceived of as the
great God Shiva; hence, there is also Nandi,
the Bull, the vehicle of Shiva, in front of
him. Miss Josephine McLeod, an American
associate of Swamiji, got it made most likely
in 1917. She got a number of them made and
happily distributed them to people as a kind
of visiting card, as she said. Why crystal?
Nothing but crystal can represent Swamiji,
was her answer.
It is indeed living room, not a place
where someone is not physically present.

The Life inside the Room
The moon is not up yet, but there is a
sunless glow upon the river, writes Swamiji
in one of his letters [CW, 9. 164].
Our mighty Ganges (She is indeed mighty now,
during the rains) is splashing against the walls
of the house. Numerous tiny boats are flitting
up and down in the dark; they have come to
fish for our shads, which come up the river this
season. . . It is raining outsidepouring. But the
moment this downpour ceases, I rain through
every poreit is so hot yet. . . .
I would not take any supper tonight, as I ate
rather heartily of the aforesaid shad! Then I have
to think, think, think on my theme; and some
subjects I think best in bed because the whole is
made clear to me in dream. Therefore, I am going
to bed , . . .
Swamijis room is maintained as if
he is still there. At dawn, a little before 4,
the doors and windows of the room are
opened, Agarbati is lit and Swamijis framed
Swamiji's Ghat and garden on Ganga, seen from Swamiji's room
27
28
picture, which had been laid on the bed on
the previous night, symbolising rest and
sleep, is placed upright against the pillow on
the cot. A little later, all furnitures is dusted
and the place is cleaned and mopped by a
monastic. Around 8 in the morning, fresh
flowers are placed before his pictures and
Agarbatis are lit. There is always a steady
stream of devotees and monks to the room
except between 11.30 and 3.30 when the
room is closed. Again, in the afternoon, it
is open to public till the evening Arati. At
night, all flowers are removed, the place is
cleaned and Swamijis picture is laid on the bed,
again, and mosquito curtain is drawn over his
bed and a dim green bulb is put on signifying
rest and sleep. This has been the routine of the
place for the past more than a century.
Only on Swamijis birthday a special
decoration and offering of food is done. On
that day, musicians sing Hindustani classical
music, especially the Dhrupad style, in the
balcony in front of the room. Swamiji was
deeply fond of Dhrupad style and other forms
of Indian classical music.
His Abiding Presence
There are many places connected with
Swamiji that have now been made into
monuments such as his ancestral house in
Kolkata where he was born and grew up,
his Samadhi Mandir in Belur Math, the
Vivekanandar Illam in Chennai, the room in
Belgaum, and a few more. But Swamijis room
is a special place. It is special on two counts:
he himself liked it and mentioned it in some of
his letters and second because he left his body
in Mahasamadhi in this room. Hence the room
has a special place in the hearts of all devotees
and admirers of Swamiji.
Swamijis room has been a place of
inspiration and strength to numerous people
who visit it. Once Mahatma Gandhi came to
Belur Math on a visit. He said,
I have come here [Belur Math] to pay my homage
and respect to the revered memory of Swami
Vivekananda, whose birthday is being celebrated
today [6 February 1921]. I have gone through his
works very thoroughly, and after having gone
through them, the love that I had for my country
became a thousand fold. I ask you, young men,
not to go away empty handed without imbibing
something of the spirit of the place where Swami
Vivekananda lived and died.
Here is another a tribute by Emma
Calv (1858-1942) one of the famous opera
singers of her days. She had met Swamiji and
her life underwent a change after she met and
interacted with him. She recalled,
Years later, when I was travelling in India, I
wished to visit the convent where the Swami had
spent his last days. His mother took me there. I
saw the beautiful marble tomb that one of his
American friends, Mrs. Leggett, had erected
over his grave. I noticed that there was no name
upon it. I asked his brother, who was a monk in
the same Order, the reason of this omission. He
looked at me in astonishment, and with a noble
gesture that I remember to this day. He has
passed on, he answered. . . . The monks of the
Swamis brotherhood received us with simple,
kindly hospitality. They offered us flowers
and fruits, spreading a table for us on the lawn
beneath a welcome shade.
At our feet the mighty Ganga flowed. Musicians
played to us on strange instruments, weird,
plaintive chants that touched the very heart. A
poet improvised a melancholy recitative in praise
of the departed Swami. The afternoon passed in
a peaceful, contemplative calm.
Many brother-disciples of Swamiji have
testified to Swamijis abiding presence in his
room. Here are a few instances:
Years after the demise of Swamiji, Swami
Vijnanananda was asked:
Swamiji's Samadhi
Mandir, Belur Math
29
Do you see Swamiji even now? Swami
Vijnananandas reply was: Wont I see him
when he is here?
He clarified his statement on another
occasion:
Swamiji is still here! When I pass by his room,
I tiptoe lest he should be disturbed. I dont
generally look into his room lest his eyes should
catch mine. He takes his walk along this balcony,
moves about on the terrace, sings in his room,
and does many other things.
Once, in the early days of Belur Math, for
want of a resting place, two young monks slept
in the narrow passage in front of Swamijis
room. Swami Shivananda observed it and
asked them to get up and sleep elsewhere. He
told them,
My boys, Swamiji walks here; it will be
inconvenient for him if you people rest here.
He very much lives here. Dont obstruct his
movements.
Another day, Swami Shivananda was
seen in front of Swamijis room looking
intently inside the room and repeatedly
saying, Good morning, Swamiji. Later he
told others, Today is a blessed day. I got the
vision of Swamiji. Finishing his morning walk
he was entering the room; it was just then I
saw him. He was overwhelmed in bliss. That
whole day Swami Shivananda was in Swamiji-
consciousness and reminisced about Swamiji.
During the dedication of Swamijis
temple in January 1924, Swami Shivananda
said: Swamiji lives in this Belur Math even
now. How many days I have seen him in
his room immersed in deep meditation!
Sometimes I saw him pacing in the room.
As one walks towards the Samadhi
Mandir of Swami Vivekananda on the other
end of Belur Math campus, some 100 meters
from his room, one is reminded of him again.
Here his physical remains were consigned to
fire in 1902.
The place was chosen by Swamiji
himself. His Life records:
Three days before his passing away, as the
Swami was walking up and down on the
spacious lawn of the monastery in the afternoon
with Swami Premananda, he pointed to a
particular spot on the bank of the Ganga, and
said to his brother-monk gravely, When I give
up the body, cremate it there! On that very spot
stands today a temple in his honour.
Indeed, Swamiji lives on. Did he not
himself say it once,
It may be that I shall find it good to get outside
my body, to cast it off like a worn out garment.
But I shall not cease to work. I shall inspire men
everywhere until the whole world shall know
that it is one with God.
A pilgrimage to
Swamijis room in Belur
Math convinces one of
this.
1

Reference
1. For more details, please see, A Pilgrimage to Belur
Math, by Swami Asutoshananda, Sri Ramakrishna
Math, Mylapore, Chennai, Pp.142
A Revealed Mantra
Says Swami Vivekananda
1
There is a Mantra called the Gayatri. It is a
very holy verse of the Vedas. We meditate on
the glory of that Being who has produced this
universe; may He enlighten our minds.
Like all Vedic mantras, the Gayatri too
was revealed to a Rishi or a seer of Truth.
It was revealed to Rishi Vishwamitra who
became well-known for this.
Vishwamitra was born a Kshatriya and
was a mighty ruler. However, early in life
he realised that the valour of the Kshatriya
was not of much value and that real strength
lay in the effulgence of Brahma Vidya, the
Knowledge of Brahman, and thus he took to
severe penance which finally revealed to him
the sacred Gayatri Mantra.
Vishwamitra also appears in the Rama-
yana. It was he who led Rama and Lakshmana
in their first exploit against the demons. He
gave them the bala [powerful] and atibala
[very powerful], an elaborate and applied
form of Gayatri, to keep them free from hunger
and thirst and weariness and fear of evil
forces. He says to Rama bala and atibala are the
Mothers of all knowledge and wisdom which
I have obtained by penance; you are the fittest
person to receive it.
It is mentioned that he taught Rama
how to do daily Gayatri Upasanaworship,
or Upasana, of God through Gayatri. This
worship is to be done in morning. When
Vishwamitra wakes up Rama in the morning,
by saying, O, Prince of valour, rise up,
it is time for the worship of the Divine,
2

it is a rousing call to all humanity. This
is not a call only to Rama but to all those
who have to do Sandhya worship [the
worship at the joining times of morning,
afternoon and evening] and Gayatri Japam.
Such reminders are seen throughout the
Ramayana. The Ramayana itself is con-
ceived as a tribute to Gayatri and every letter
of Gayatri is glorified by a thousand verses
beginning with that letter, making up twenty
four thousand for twenty four letters.
Vishwamitra also symbolizes physical
strength and spiritual eminence. Gayatri too
signifies both. The invocation to Gayatri says:
I invoke Gayatri Devi who grants the desired
boons, who is revealed in the Vedas, who is the
Mother of the Vedas, who is embodiment of
all letters and sounds, who is worshipped as
Mahadevi, Sandhya, Vidya and Saraswati. He
who worship Her is freed from the sins of day
time during the day itself and the sins of the
night before the night passes away.
Gayatri! You are the vital force, the virility of the
senses, the valour which defeats enemies, the
light of knowledge, the effulgence of Devas, the
embodiment of the world, the time spirit and the
Gayatri MantraIts Glory and Practice
ANNA SUBRAMANIAN
The author, initiated by Swami Shivananda (a direct disciple of Sri Ramakrishna), was a close devotee
of Ramakrishna Math and an authority on this subject. His several books in Tamil on Vedic tradition have
been published by Sri Ramakrishna Math, Mylapore, Chennai. We are thankful to Sri K.S. Subramaniam, his
grandson, for providing us this hitherto unpublished article.
31
promoter of longevity. You are all, you preside
over everything. You are Gayatri; you are Savitri,
Saraswati, the power behind all divinities.
The Universal Being who creates all of us, who
awakens the intelligence of all of us, who shines
as the brilliant ray before us, His supreme glory
we adore.
All actions, all forms of workship and all
Mantras are rooted in Gayatri. Without Gayatri,
other Mantras are not fully effective. As all
rivers merge in the ocean, all mantras merge in
Gayatri. Shaivites or Vaishnavites, northerners
or southerners, the one mantra common to all
is Gayatri.
3
Practice of Gayatri Japa
The Gayatri is our common heritage. One
who receives Gayatri is called dvija, the twice-
born. The dvija is also compared to a bird,
which is also called dvija. A bird is first born
as an egg and then breaks the shell and comes
out with wings to fly in the infinite space. In
the same way, after we are physically born,
we have to break our shells of physicality and
selfishness and become participants in the
universal life of the spirit. This is the meaning
and purpose of initiation into Gayatri.
It is believed that those who do the
sandhya worship facing the sun, rising and
setting sun, overcome the dark evil forces
which prevent the rise of the sun of knowledge
and attain all that is good. A seeker should
realise that the Supreme Being seated in the
sun is the same as the being enshrined in his
heart.
Gayatri is also called Adyasakti, the
Origin of Divine Power. It is called Savita
in the Veda. Savita is another name of sun
(surya). There is no difference between sun and
Gayatri. In divinity there is no male or female.
Again, the sun is the best revelation of Divine
Power before our bare eyes. When He rises,
He awakens all. When He sets, He puts all to
sleep. So the sages have chosen the sun as the
Supreme symbol for Upasana or worship of
the Divine. Those who cannot see the Divine
in the Sun are unfortunate.
Gayatri initiation is given to the children
before they enter the world. The form is being
kept up by tradition but the clear stream of
reason has lost its way in the dreary desert
sand of dead habit. Our forefathers wanted
that spiritual life should be built up on the
foundation of Gayatri. But often a person
who gets initiated into Gayatri (Upanayanam)
with all paraphernalia forgets its real purpose.
Hence it is seen that after receiving the Gayatri
Mantra, he often seeks other Mantras and
Upasanas and neglects sandhya worship and
Gayatri Japam. Perhaps, they fail to realize
the value of Gayatri because they received it
without asking for it. Nevertheless, Gayatri
holds its first place in religious life. No
religious ceremony in the Hindu tradition is
valid without reciting Pranava or Om, and, at
least, a little of Gayatri Japam.
It is declared that Gayatri grants, apart
from its spiritual benefits, the fulfillment of
cherished desires, cures diseases, and endow
the devotee with long life. If one is bathed in
water consecrated by Gayatri repetition, it will
free one from all afflictions. The claim is not
an exaggeration. Similarly, there is no psychic
disorder which is not removed by a devoted
and constant repetition of Gayatri. Even if
the mind is wandering while repeating the
mantra, the Japam will not fail to have its effect
as it works on the unconscious mind.
In addition to the daily Japam, what is
called Purash-charanam can be taken up once in
a way. Purashcharanam is the worship of the
Mantra Devata followed by Japam, Homam,
Tarpanam, Abhishekam and Brahmana-
bhojanam.
32
The Purashcharanam should be done
in a pure and holy place and in a sattvic
way. While doing the Purashcharanam, one
should control ones carnal passion and anger.
One should not be lazy nor mix with impure
persons. Unnecessary speech and movement
should also be avoided. Time should be spent
in Puja, Bhajan, reading of holy books and
meditation.
After Puja, Japam should be done with
repetition of the mantra. One should do Japa
with a concentrated mind, visualizing the
identity of mantra with the Devata and the
Guru. The repetition should be done slowly
and clearly, a fixed number of times morning
and evening. The number may be a total of one
lakh or more or less according to convenience
and may extend over a few days. One can use
a Japa Mala to keep the count. The Sadhaka
should constantly strive to keep, the body pure
and the mind unsullied.
Conclusion
Gayatri Mantra is a sacred tradition
handed down for countless centuries. It
contains the essence of all spiritual disciplines.
To put the spirit and essence of Gayatri in
simple words, one may recall the Prayer-
song of Rabindranath from his famed book,
Gitanjali:
Life of my life, I shall ever try to keep my body
pure, knowing that thy living touch is upon all
my limbs.
I shall ever try to keep all untruths out from my
thoughts, knowing that thou art that truth which
has kindled the light of reason in my mind.
I shall ever try to drive all evils away from my
heart and keep my love in flower, knowing that
thou hast thy seat in the inmost shrine of my
heart.
And it shall be my endeavour to reveal thee in
my actions, knowing it is thy power that gives
me strength to act.
This indeed should be the attitude of a
practitioner of Gayatri Upasana.
The sound Om is Brahman. The rishis and sages practiced austerity to realize that
Sound-Brahman. After attaining perfection one hears the sound of this eternal Word rising
spontaneously from the navel. What will you gain, some sages ask, by merely hearing
this sound? You hear the roar of the ocean from a distance. By following the trail of Om
you attain Brahman, of which the Word is the symbol.
Sri Ramakrishna, Gospel, p.404
1. CW, I: 192
2. | | t-
e ttt| t|
Valmiki Ramayana, 1.56.23
3. t t t t e| . . .
Yaurveda-Taittirya-Narayana Valli-Anu, 34-
35
References
Swami Vivekananda
The Wandering Monk
Glimpses of Swamiji
[During his itinerant days] once it
occurred to the Swami [Vivekananda] that
going from place to place and begging for food
from door to door was after all not the aim
for the realization of which he had renounced
his home. In a letter written about this time to
one of his brother-disciples he says dejectedly,
I am going about taking food at others
houses shamelessly and without the least
compunction, like a crow.
On the occasion in question, the thought
came to him: Let me beg no longer! What
benefit is it to the poor to feed me? If they
can save a handful of rice, they can feed their
own children with it. Anyway, what is the
use of sustaining this body if I cannot realize
God? A desperate spiritual dissatisfaction and
ascetic mood came upon him, as sometimes
happens with great souls. In this moment of
despair he determined to plunge into a forest
and, like some Rishi of old, let the body drop
from starvation and exhaustion. Without more
ado he entered a thick forest that stretched
for miles before him, and walked the whole
day without food. Evening approached. Faint
with fatigue, he sank to the ground beneath a
tree, fixing his mind on the Lord, and looking
vacantly into the distance.
After some time he saw a tiger approa-
ching. Nearer and nearer it came. Then it sat
down at some distance from him. The Swami
thought, Ah! this is right; both of us are
hungry. After all, this body has not been the
means of the absolute realization. Therefore
by it no good to the world will possibly be
done. It is well and desirable that it should be
of service at least to this hungry beast.
He was reclining there all the while, calm
and motionless, waiting for the tiger to pounce
on him at any moment; but for some reason or
other the animal made off on its own accord.
The Swami thought that it might yet return,
and waited; but it did not. He spent the night
in the jungle, communing with his own soul.
As dawn approached, a sense of great power
came upon him. The content of this experience
was known only to himself.
On another occasion also, he became
dizzy from exhaustion and could walk no
farther. The sun was intolerably hot. Managing
to reach a tree near by, he sat down beneath it.
A sense of unutterable fatigue came over his
limbs. Then, as a light shines in the darkness,
the thought came to him, Is it not true that
within the Soul resides all power? How can
it be dominated by the senses and the body?
How can I be weak? With that there was a
surge of energy through his body. His mind
was flooded with light; his senses revived. He
rose and journeyed on, determined that he
would never again yield to weakness. Many
times he was in a similar condition during
his wandering life; but he asserted his higher
nature, and strength flowed back to him. Later,
in one of his lectures, the Swami said:
Many times I have been in the jaws of death,
starving, footsore, and weary; for days and
days I had had no food, and often could walk
34
Reference: Life of Swami Vivekananda by His Eastern and Western Disciples, Advaita Ashrama, Kolkata, 1: 352-355
no farther; I would sink down under a tree, and
life would seem to be ebbing away. I could not
speak, I could scarcely think, but at last the mind
reverted to the idea: I have no fear nor death;
never was I born, never did I die; I never hunger
or thirst. I am It! I am It! The whole of nature
cannot crush me; it is my servant. Assert thy
strength, thou Lord of lords and God of gods!
Regain thy lost empire! Arise and walk and stop
not! And I would rise up, reinvigorated; and
here I am today, living! Thus, whenever darkness
comes, assert the reality, and everything adverse
must vanish. For, after all, it is but a dream.
At another time, while travelling on foot
in Kutch, he was passing through a desert. The
sun scorched him; his throat was parched; and
no human dwelling was to be seen. On and on
he went, until he saw a village with inviting
pools of water. He was happy at the prospect
of finding food, drink and shelter there. He
hastened forward, thinking that he would
soon be there. After walking on for a long
time he found the village as far off as ever. In
despair, he sat down on the sands and looked
about him. Where was the village? Where had
it gone? Then he knewit had been only a
mirage! Such is life! he thought: Such is the
deceptiveness of Maya! He rose and journeyed
on; and though he saw the mirage again, he
was no more deceived, for he now knew it for
what it was. When he gave a series of lectures
in the West on Maya, he compared it to a
mirage, using this experience for illustration.
Once he said in the presence of a disciple,
as if speaking to himself:
Oh, the days of suffering I passed through! Once,
after eating nothing for three days, I fell down
senseless on the road. I do not know how long I
was in that state. When I regained consciousness
I found my clothing wet through from a shower
of rain. Drenched, I felt somewhat refreshed. I
arose and, after trudging along some distance, I
reached a monastery. My life was saved by the
food that I received there.
Many were the times when the Swami
faced danger, hardship and want in solitude
with nothing in his possession save perhaps a
photograph of Sri Ramakrishna and a copy of
the Gita. . . It was in that period that he lived
with a family of the sweeper caste and saw the
priceless worth and potentialities that could
be found among those whom society rejected.
It must have been contacts and experiences
like this that made him realize the distressing
condition of his country, and turned him
into the champion of her depressed millions.
Poverty and misery he saw on every side, and
his heart was overwhelmed with compassion.
With all this he was in his heart of
hearts the monk. As days went by, he came
to see more and more that the fundamental
requirements of the modern renaissance were
spiritual. So, in his own life, he concentrated
all the energies of his personality on following
the monastic ideal. It is not surprising, then,
that the monks who met him were impressed
by him and loved him. How often did he not
do them a service, regarding them as bearers
of Indias highest ideal! It is told that in the
Himalayas he chanced to meet an old monk
suffering from the extreme cold. He was one
of those monks who wander about like lions,
scorning any protection over their heads; but
he was ill and miserably cold. The Swami was
passing by and saw his plight. At once he
took off the only blanket that he had to cover
himself with and put it over the monk. The
latter looked up, and, with a smile of gratitude,
uttered the words, May Narayana bless
you!
t t
11
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. Te following stories, mainly culled from Te
Gospel of Sri Ramakrishna (published by Sri Ramakrishna Math, Mylapore,
Chennai) are an attempt to present before the readers Sri Ramakrishnas
rich store-house of stories which are both illuminating and simple.
33
look after me. I have to bring up these young
children. If you destroy this door, I shall not be
able to replace it. Friends, death is inevitable
for all, and my husband cannot be called back
to life. You had better cut his limbs.
The hathayogi at once stood up. The
effect of the medicine had worn off. He said to
his wife: You evil one! You want to cut off my
hands and feet, do you?
So saying, he renounced home and
followed his teacher. (p.771)
Mans Inordinate Attachment
Once Hriday brought a bull-calf here. I
saw, one day, that he had tied it with a rope
in the garden, so that it might graze there. I
asked him, Hriday, why do you tie the calf
there every day?
Uncle, he said, I am going to send this
calf to our village. When it grows strong I shall
yoke it to the plough.
As soon as I heard these words I was
stunned to think: How inscrutable is the play
of the divine maya! Kamarpukur and Sihore
are so far away from Calcutta! This poor calf
must go all that way. Then it will grow, and at
length it will be yoked to the plough. This is
indeed the world! This is indeed maya!
I fell down unconscious. Only after a
long time did I regain consciousness. (p. 270)
Disciple who Practiced Hathayoga
Another disciple said to his teacher:
Revered sir, my wife takes great care of me. It
is for her sake that I cannot give up the world.
The disciple practised hathayoga. The
teacher taught him, too, a trick to test his wife's
love. One day there was a great wailing in his
house. The neighbours came running and saw
the hathayogi seated in a posture, his limbs
paralysed and distorted. They thought he was
dead.
His wife fell on the ground, weeping
piteously: Oh, what has befallen me? How
have you provided for our future? Oh, friends,
I never dreamt I should meet such a fate!
In the mean time the relatives and friends
had brought a cot to take the corpse out. But
suddenly a difficulty arose as they started to
move it. Since the body was twisted and stiff,
it could not be taken out through the door. A
neighbour quickly brought an axe and began
to chop away the door-frame. The wife was
crying bitterly, when she heard the sound of
the axe.
She ran to the door. What are you
doing, friends? she asked, still weeping. The
neighbour said, 'We can't take the body out; so
we are chopping away the door-frame.'
Please, said the wife, dont do any such
thing. I am a widow now; I have no one to
The Order On The March
Ramakrishna Math and MissionNews and Notes
Commemoration of the 150th Birth Anniversary of Swami Vivekananda
Flood Relief in Uttarakhand
Our Kankhal centre continued its relief operations among the victims of the flashfloods in Rudraprayag
district, Uttarakhand. The centre distributed 24,100 kg rice, 10,700 kg atta (flour), 5360 kg dal
(lentils), 9500 kg potatoes, 4550 kg salt, 4332 kg soybean nuggets, 108 kg assorted spices, 2140
kg milk powder, 758 kg sugar, 500
utensil-sets [each set containing a bucket,
a cooking vessel, a ladle, a tawa (griddle),
bowl, tumbler, plate, etc], 1665 plates,
2324 bowls, 2324 tumblers, 820 pressure
cookers, 1665 tawas (griddles), 1572 solar
lanterns, 2159 torches, 25,680 candles,
21,400 matchboxes, 2324 saris, 2983
dhotis, 4648 blankets, 2324 bedsheets and
1500 umbrellas among 5504 families of
57 inaccessible villages in Rudraprayag,
Sonprayag, Guptakashi and Ukhi Math
areas from our camps in Agastya Muni (1
to 7 July) and Phata (7 to 30 July).
Besides, 1389 flood-affected patients
were treated at our medical camps in
Agastya Muni and Guptakashi.
The centre also arranged distribution
of 220 kg chira (rice flakes), 120 kg gur
(molasses),
100 utensil-sets (each set containing
2 buckets, a ladle, a bowl, a tumbler, a
plate, a dish and a polythene sheet) and 100
blankets among 100 families belonging to a
sweeper colony at Uttarakashi.
Our Dehradun centre has started a relief
camp at Joshi Math in Chamoli district. The
centre distributed 8450 kg rice, 8450 kg atta (flour), 2967 kg dal (lentils), 690 kg potatoes, 690
kg onions, 1686 litres edible oil, 1332 kg soybean nuggets, 132 kg assorted spices, 1581 kg salt,
155 kg milk powder, 880 kg sugar, 690 kg gur (molasses), 244 kg tea, 3005 candles, 1302 packets of
Climbing through slush and stones to reach relief material
Distribution of relief materials
37
matchboxes, 50 utensil-sets [each set containing a pressure cooker, a cooking vessel, a tawa (griddle),
a tumbler and 4 plates], and 1622 blankets among 1674 affected families in Pandukeshwar,
Govindghat and Niti blocks from 1 to 28 July.
150th Birth Anniversary of Swami Vivekananda
Celebrations at Gaborone in Botswana
Celebrations to mark Swamijis 150
th
Birthday Anniversary were held at Gaborone, Botswana, from 18
to 21 July 2013. Swami Vimokshananda, the Spiritual Head of the Ramakrishna Centre of South Africa,
accompanied by some devotees from South Africa, took part in the celebrations. The four-day programme
included, among other events, a function at Sri Balaji Temple, a talk on Swami Vivekananda and the
Importance of concentration in education at Lagae Academya multicultural private High School (400
students attended the lecture), a lecture at the Sai Centre (200 persons attended the lecture), release of
a commemorative souvenir dedicated to Swami Vivekananda, distribution of food and milk to 200 poor
children in a community in Nalledi, a public meeting at Botswana Hindu Society Hall in Maru-a-Pula
and an interactive session with the youth. Singing of Bhajans, performance of Arati and distribution of
Prasada marked celebrations.
The dignitaries who took part in the four-day function included Deputy Minister of Agriculture Mr.
Oreeditse Molebatsi and High Commissioner of India, Mr. Madhav Chandra and Minister for Finance
and Planning Mr Vincent T Streets.
Celebrations at the Santa Barbara branch of the Vedanta Society of Southern California
A monastic panel on the theme of: Vedanta: A Blueprint for Everyday life. The panel of six nuns from
the different convents led this retreattwo from Santa Barbara, two from Hollywood, and two from San
Francisco. The panel addressed various subjects in spiritual life, ranging from philosophical topics to
practical applications of Vedanta to modern-day life. The all-day retreat was an overwhelming success
and DVDs of the event were made and are now being sold by Amazon and other retail outlets.
A Presentation by the Vedanta Society's Sunday School children. It portrayed the events at Antpur on
Christmas Eve, leading to the formation of the Ramakrishna Order. The Sunday School children ranged
in age from 4 years to 15 and the audience for the event, held in the Santa Barbara temple, was standing-
room only.
An Interfaith Panel: The local clergy participated: a rabbi from the local synogogue, a Christian
38
minister from a local Protestant church, a Buddhist teacher and Pravrajika Vrajaprana was the Hindu
representative. The topic for the day's retreat was What Is the Problem (according to your faith
tradition)? and What Is the Solution (according to your faith tradition)?. The programme was extremely
well attended and greatly appreciated.
Vivekananda Ratha Yatra In Karnataka
Launched early this year, the Vivekananda Ratha Yatra in Karnataka continued to travel various parts
of the state. Recently the Ratha covered north Karnataka where it was accorded a rousing welcome.
Lectures, exhibitions and sale of Ramakrishna-Vivekananda marked the event. Some snaps:
Interfaith Meet and the presentation by Sunday School Children
Swami ViVekananda
HiS Human BondS
By J B Goyal
Publ i s hed by Book
Power, 1595, Sector 38
B, Chandigarh. Third
edition, 2012, hardback,
pp. xix+204, Rs.335
T h i s w e l l -
wri tten book bri ngs
out the human face of
Swami Vi vekananda
through examining his
relationships with the many people
who had the good fortune of living in his
care. For, with Swamiji, anyone who came under
his umbrella, was welcomed as his own. Swamiji
had that unique capacity to make every person he
came in contact with forget about every extraneous
attributesuch as race, religion, gender, ageand
only help a person to realise the divinity that lay
hidden within.
The book has eleven chapters, followed by
the epilogue. The first chapter is a tender account of
Swamijis Narensrelationship with his mother,
Bhuvaneshwari Devi. The author brings out with
great pathos the close bond Swamiji shared with
her and the deep love, respect and reverence he felt
for his mother. The writer makes clear that, despite
the hectic schedule which Swamiji had chosen to
bring upon himself, thoughts of his mother and
her well-being were never far away. His desire of
taking her on a pilgrimage was realised through
this filial piety.
The next chapter is a description of Swamijis
coming in contact with the greatest influence in
his lifeSri Ramakrishna. The author discusses
discipleship and points out the unique quality of
this particular one, the fact that Sri Ramakrishna
knew, of course, the advent of Naren in his life and
his great joy when he did come. Naren became his
closest disciple, the chosen one, who would carry
his legacy forward. In order to give a new reader a
sense of background, the author has given a brief
description of Sri Ramakrishnas spiritual journey
and life, ending with Sri Ramakrishna giving him
all his powers.
At this point, Swamijis journey begins, the
mission for which he had been trained. Always
immensely reverential of Holy Mother, he now
began to see in her the Head of his calling. He had
no doubt of her place in the Movement that was
about to be born. The chapters entitled The Magic
Touch and Hands and Hearts take us further into
the journey towards world fame and his immense
achievements both in the Parliament of Religions
in Chicago as well as his interminable and untiring
efforts towards getting the message of Vedanta to
the rest of the world.
The writer brings out Swamijis great
reverence of the principle of motherhood and his
unstinting admiration of women and their abilities
of nurturance and love, which, to him, were the
bedrocks of spirituality. For one of the qualities he
advocated over all others was selflessness which he
equated to burning love. Particularly in Hands
and Hearts, Mr Goyal has been able to bring out
vividly the part played by American women in
the spread of Swamijis message, their pioneering
efforts to ensure that the roars of this lion among
men would be heard far and wide.
Two chapters have been devoted to his most
famous and sincere disciplesJosephine MacLeod
and JJ Goodwin. For what would we have done
without these two who were his constant support
and companions, chronicling for us, the future
generations, the boundless work that Swamiji did
and is continuing to do? Both of them recognised, as
did others who had deep insight, such as the Raja of
Ramnad and Alasinga Perumal, the pricelessness of
Swamijis work and utterances.
Chapters nine and ten show Swamijis human
side, especially his love for laughter and joviality.
Swamiji disliked the habit of making religion and
spirituality a morose and dull affair. His penchant
Book Review
For review in The VedanTa Kesari,
publishers need to send us two copies oF their latest publication.
40
for jokes, teasing, mimicry, giving people humorous
nicknames has been narrated. The last chapter, The
Infinite Blue, chronicles his end and his remaining
and continuing power over the spiritual scenario
of the world.
JB Goyal, a retired IAS Officer and the author
of the book, has been successful in portraying
Swami Vivekanandas human side, with his love
for the people who were fortunate enough to meet
and know him. There is a strong personal touch
to his writing, as if the author were writing about
a person he knew very well. It is this sense of
friendship, mingled with reverence and awe, that
gives this book its value. The style of writing is at
once simple and scholarly and the detailing just
rightenough to hold the readers interest without
becoming repetitive. The only negative observation
is: the manuscript could have been edited with
greater care. Otherwise, the book is very attractively
produced and it is not surprising to learn that it is
now in its third edition.
__________________________ PREMA RAGHUNATH, CHENNAI
ViVekanandaS
influence on SuBHaS
By Nanda Mookerjee
Published by Rama-
krishna Mission Institute
of Culture- 700 029, Gol
Park, Kolkata, 2010,
paperback, pp.132+xii,
Rs.45
Swami Viveka-
na nda wa nt e d a
handful of brave and
conscientious youth
ready to sacrifice everything at
the altar of their motherland. Many have heard
his clarion call. Among them the man who was
glorious in renunciation, indefatigable in efforts,
undaunted in courage, and who strived for the full
independence of the country was Netaji Subhas
Chandra Bose, a worthy heir of Swamijis ideas and
mission.
The book under review commendably shows
how deeply Swami Vivekanandas ideas influenced
and shaped Subhass life and nationalist ideology.
The author initially narrates Swami Vivekanandas
views on religion, prevailing social conditions,
democracy, socialism, education, spirit of sacrifice,
service of human beings seeing God in them, raising
the masses and women, role of youth in socio-
economic regeneration of India, patriotism and his
immediate concern for the freedom of the country
from the British Empire. Swamijis faith in the innate
divinity of man is well discussed.
Netaji did not have the privilege of meeting
Swamiji, but what was left behind by him was
more than enough for Netaji to turn the flakes into
fire. He spent his boyhood by delving deep into the
works of Vivekananda. Giving a brief background
of Subhass early life, his spiritual inclination, and
mental preparedness to lead a life of contemplation
and service, the author then proceeds to show
how Swamijis ideas were imbibed and manifested
in Subhass life and his utterances. Swamiji
revolutionized not only the mental plane of Subhas,
but the spheres of his external activities too.
In the footsteps of Swamiji, Subhas also
pinned his hope on youth, exhorting them to
channel their energy to nation-building activities. As
a true disciple of Swami Vivekananda he declared:
I have the deepest faith in the divine in man as
well as his basic humanity. Swamiji wanted the
women to exhibit heroism like the Queen of Jhansi;
and perhaps as his last tribute to Swamiji, Subhas
organized the Indian women living in South-East
Asia and formed the Ranee of Jhansi Regiment
within Indian national Army to fight the battle of
liberation.
The book clearly indicates that Swamiji
was the real power behind Subhas. He inheri-
ted Swamijis courage, his ideology and his
uncompromising tenacity of purpose. It becomes
clear from the book that the influence of Viveka-
nanda brought about a synthesis of religion and
nationalism which attained fruition in Netajis
political career. For Netaji, Swamiji was the epitome
of patriotism as well as spirituality. It was largely
due to these spiritual influences that Netajis love
for the country transcended the narrow differences
of caste, colour and creed and he had a deep sense
of commitment to serve the downtrodden.
There are Appendices, A to E, consisting of
Subhass letter to Swami Sundarananda, Editor,
Udbodhan, a Bengali monthly of the Ramakrishna
Order. In those letters, Subhas expresses his
deepest gratitude to Ramakrishna and Vivekananda
for shaping his life, reminiscences of Swami
41
Vivekananda as narrated by Sri Hemchandra
Ghose, extracts of a letter written by Subhas himself
eulogizing Swami Vivekananda, an Intelligence
Report on Swamiji and excerpts from Sedition
Committee Report-1918 to show the British rulers
assessment of Swamijis contribution towards
national awakening in India.
The book has been reprinted with purpose
of motivating and inspiring the Indian youth
in India. Cannot we expect transformation of
youth into heroes like Subhas by responding to
Swami Vivekanandas thundering clarion call for
their active participation in the rejuvenation and
reconstruction of India as envisaged by him? Both,
Swami Vivekananda and Netaji Subhas Chandra
Bose, one a colossal personality of an infinite
magnitude and the other a champion nationalist,
believed in the power of youth to transform India.
A timely and inspiring publication.
_______________________ CHETANA MANDAVIA, JUNAGADH
uniVerSal Temple
dedicaTed To Sri
ramakriSHna
By Venkataramana
Reddy
Publ i s hed by Sr i
Ramakrishna Math,
Myl apore, Chennai
- 600 004. 2013, paper-
back, Pp.72+viii, Rs.75
Th e a dv e n t
of Sri Ramakrishna
heralded a new epoch
in the religious and cultural history of
India. While some of his contributions are already
apparent, many others are gradually emerging.
Only a discerning student of history can observe
how Sri Ramakrishnas appearance has opened a
new tradition in the Hindu temple architecture.
The principal builder of this new tradition is Swami
Vivekananda, who, in conceiving the design of Sri
Ramakrishna temple at Belur Math, gave birth to a
new synthetic school of temple architecture. This
new type of architecture symbolises the harmony of
religions and universality of cultures as taught and
lived by his Master.
The book under review briefly introduces
some of the general concepts underlying
Ramakrishna temples. It also gives an overview
of how these concepts have been adapted and, in
a few respects, suitably modified to add a local
features, in the designing the Universal Temple at
Sri Ramakrishna Math, Chennai.
G. Venkataramana Reddy, the author-
cum-architect of the Universal Temple, has a vast
experience in the construction and renovation of
famed shrines, including Ramakrishna temples in
many centres of Ramakrishna Movement in India.
His professional skill, says an expert in this field,
reached its zenith in the design of Universal Temple
at Chennai. This estimate hardly surprises anyone
who cares to go through the present book. Here the
author describes diverse features of the Chennai
Math temple using exquisite colourful illustrations,
often drawing parallels from different historical
marvels in architecture.
Ramakrishna temples that now dot the
length and breadth of the country, not only mark
a departure from the traditional temples in design
and architecture, but symbolize the birth of a new
consciousness and concern in the Indian psyche for
the neglected and deprived masses. This dimension
of the Universal Temple is strikingly brought
out by the text of an inspiring talk by Swami
Ranganathanandaji, given in the appendix. Another
appendix, added in the present second edition,
presents a brief sketch of the recently dedicated
(in July 2012) Mandapam in the honour of Swami
Ramakrishnananda, making the book up-to-date.
This elegantly printed slim volume is sure
to inspire the readers to make a pilgrimage to the
Universal Temple, a landmark in the spiritual and
architectural map of Chennai.
_____________________ BR. SHANTI CHAITANYA, BELUR MATH
daily SaTSanga wiTH
Swami kriSHnananda
Publ i s hed by A. P.
Di vi ne Li f e Soci et y,
P.O. Shivananda Nagar
- 249 192, Dist. Tehri-
Garhwal, Uttarakhand.
2012, paperback, Pp.252,
Rs.100.
An apple a day
keeps the doctor away
says a popular adage.
While an apple a day keeps a person healthy, one
needs something more to remain spiritually healthy!
All spiritual masters and books say, Satsanga is a
must to become spiritually healthy. One might
then, rephrase the popular adage to holy company
a day keeps ignorance and misery away. One can
have satsanga by being in company of holy people,
or in its absence, by reading holy books. Daily
Satsanga with Swami Krishnananda is a welcome
addition to practice this holy company idea.
Swami Krishnananda Saraswati (1922-2001)
was a disciple of Swami Sivananda Saraswati, the
founder of the Divine Life Society, Rishikesh. He
served as the General Secretary of the Divine Life
Society India from 1958 to 2001. Author of several
books, he was a well-known teacher on Yoga, and
meditation. Apart from being the President of the
Sivananda Literature Research Institute and the
Sivananda Literature Dissemination Committee,
Swami Krishnananda was also the editor of the
Societys monthly, Divine Life, for 20 years.
The book provides a glimpse of Swami
Krishnanandas deep understanding of Vedanta.
A scholar in Hindu scriptures and contemporary
philosophy, the revered monk wrote his first book
at the young age of 22in just 14 days. A devoted
disciple of Swami Sivananda, he attracted visitors
and devotees from all over India and the world
to Sivananda Ashram in Rishikesh. This book is a
compilation of his discourses and writings.
Upon turning the pages of this book, one
finds oneself to be with a holy person. His method
of teaching in an enchantingly poetic manner
touches the heart. His style of expounding lofty
ideas in a vastly rich but simple vocabulary leaves a
lasting impression on the readers mind. Sometimes
he seems to touch the aspects of so-called day-
to-day worldly life and blend it with divine life
or vice-a-versa. He takes up concepts like work,
service, success, society, happiness, misery, love,
mind, and so on and reveals their candid meaning.
He even enters the realms of science confirming
that for a pure heart there is no realm unknown
and unholy.
Though the date-wise presentation of the talks
does not maintain a flow or pattern of thought, one
does not, however, miss the underlying coherence
of all the seemingly different topics. The titles given
to the discussions in everyday satsanga are quite
apt. The back cover description sums up the book:
Revered Sri Swami Hamsanandaji Maharaj
has painstakingly and beautifully compiled 365
inspiring and enlightening excerpts from the
twelve different books of Worshipful Sri Swami
Krishnanandaji Maharaj. Therefore this book
can prove a divine boon for the busy aspirants
of modern world who sincerely intend to do
swadhyaya but due to paucity of time are unable to
read complete books.
The book of daily satsanga, meant for earnest
spiritual seekers.
___________________ SWAMI DIVYAKRIPANANDA, VADODRA
adVaiTa-SiddHanTa-Sara-
SangraHa
Reconstructed and edited
by Prof. Dilip Kumar
Mohanta
Published by Ramakrishna
Mi s s i on Vi vekananda
University, Belur Math,
Howrah 711202, West
Bengal. 2012, hardbound,
pp.56 + xxvi, Rs.80.
Advaita is the crowning
glory of Indian spiritual heritage and
practices. Deriving its source in the Upanishads,
the Advaita system of thought has numerous major
and minor works dealing with its various aspects.
This book is a reconstruction of a rare 16th century
text by Narayanasharma. The book is an abridged
compilation of the quintessence of Advaita. It is
one of the most logically well-knitted philosophical
treatises in post-Shankara literature of Vedanta. It
has long been out of print. Professor Dilip Kumar
Mohanta has undertaken this task of reconstruction.
Apart from containing an authentic version of the
correct reading of the text in Devanagari script,
the present volume has a lucid Introduction of the
main contents of the treatise. Besides, at the end
of the text, a list of the sources of citations from
Smriti-Shruti used in the main body of the text has
been given in alphabetic order for further ready
reference.
Though the book has only the Sanskrit
original, we hope the English translation would be
taken up soon. The book is a right step in preserving
the ancient texts.
_______________________________________________ VK OFFICE
42
wHy me?an inward
odySSey
By Krishna Narayanan;
Avai l abl e at Auti sm
Center, 1A, Sivasunder
Avenue, Thruvanmyur,
Chennai - 41, 2012,
Harback, Pp.126, Price:
not mentioned.
Aut i s m i s a
congenital condition
t hat i s not f ul l y
understood and doctors,
scientists, parents, teachers and childrenin short,
anyone who has to battle the conditionare looking
for solutions and answers. The one thing, however,
that is now established is that autistic people are
unusually brilliant and creative. It is also common
knowledge that many world famous musicians
and mathematicians have been and are autistic.
Their world, into which others are not admitted
without full understanding, can be of great richness
springing from deep thought and understanding.
This book Why Me has been written by
Krishna Narayanan, who is himself autistic. In it
he has dealt with some basic queries regarding his
condition, beginning with the title, Why Me? This
is an honest acceptance of the first despair that one
feels on being in some way different. The subtitle
of the bookAn Inward Odysseygives us the
clues to Krishnans understanding of life, death, the
human predicament, and the conclusions he has
arrived at, conclusions which are in some measure
answers to why himin other words, why he has
been singled out for hardship by the force we call
life. The result of his serious introspection has been
this book.
The book consists of twenty seven chapters
and one of the good points of this book is that
every chapter is very short. This makes for easy
reading since the subject matter itself is so weighty.
Krishnan deals with Time as a concept that affects
human understanding at several levels: as a marker
of birth and death and all that goes on in between
which we call life. One interesting concept is the
mundane construct of past, present and future. We
think of life as being temporal, but according to
the author, it is all illusory, as the present moment,
which was in the future just a short while earlier,
becomes the past in an equally short time. The body
is in time (p 23), and since the mind and brain are
housed in the body, they too are prey to the passing
of time. Thus, mindfully staying in the present
moment makes for peace, because the ego which
binds us is, for the moment at least, subjugated.
In the next few chapters, Krishnan deals with
the role of the ego in all life experiences. We think
we are the doers, various parts of the body and
mind are used to accomplish both temporal and
spiritual activities. However, the author says, these
actions and thoughts are actually from a force deep
within, which the ego thoughtlessly denotes by the
term I. In fact, the mind is driven by a greater
power which is divine and helps man to carry out
actions as well as think thoughts, which precede
actions.
To galvanise this divine power, the
intervention of spirituality is needed. The author
recommends Japa and prayer. Repeating Gods
name and praying to him are two methods by
which we can understand that the I is not so
important after all. They make us realise it is God,
the powerhouse of spirituality, which allows us to
know Him.
The author ends on a deeply philosophical
note when he says that we can liken our existence
to a vast ocean full of waves. The waves may swell
and flow, but they have to reach the shore where
they break and disperse. This dispersal comes to all
of us in the form of death. The physical ocean with
its water is a metaphor for consciousness in which
we can immerse ourselves and attain total freedom
from every mental torment.
That the book is an honest and serious
attempt to answer some of lifes fundamental
questions and conundrums is apparent in every
page. The author is of a highly enquiring disposition
and has visited many mysteries and problems of life
that have been a natural outcome of his autism and
its concomitant isolation. He calls his journey an
odyssey fraught with many obstacles. He has been
successful in achieving acceptance and this book
should help anyone who is asking similar questions
and is seeking answers.
___________________________ PREMA RAGHUNATH, CHENNAI
THirumazHiSaipiranS TirucHanda ViruTTam
By Vankeepuram Rajagopalan
43
Published by the author,
3 [new no.5], Third Canal
Cross Road, Gandhi Nagar,
Adyar, Chennai - 600
020, 2012, First edition,
paperback, pp, 129, Rs.l50.
T h i r u ma z h i s a i
Al war i s bel i eved to
be the i ncarnation of
Mahavishnus Sudarsana
Chakra. Legend has it that
his father was Bhargava.
Tradition says that he lived in the
DwaparaYuga but modern scholarship places
him between 489 and 630 C.E. He is better known as
Bhaktisara [Essence of Devotion]. He stands alone
among the Alwars [Vaishnava saints in the Tamil
tradition] in using numerological constructs for
elucidating the esoteric philosophy of Vaishnavism.
The present book under review, is a Prabhandha of
120 verses, is charged with rhythmic cadence and
pleasing symphony.
Sri Rajagopalan has beautifully translated the
fifth verse supporting it with Swami Vivekanandas
observati ons. The Al war marvel s at the
inscrutability of Gods omnipresence in being the
soul of all entities and His cosmic sport of Creation.
Thou, Primal Lord stayeth in cosmos, agitate in
evolution and involution; yet, lying in a state of
quiescentGuna Samyam. . . . the equilibrium,
and as Primal Prana becomest virtually motion-
less; though, vibrate without vibration. Swamiji
says,
The forces permeate all matter, they all dissolve
into Akasha from which they again come out:
this Akasha is primal matter whether you
translate it as ether or anything else, this idea is
that this Akasha is primal form of matter. This
Akasha vibrates under the action of Prana and
the next Shrishti is coming up. As the vibration
becomes quicker, the Akasha is lashed into all
these wave forms which we call suns, moons
and systems.
Thirumazhisai is near Chingleput in Tamil
Nadu. The place was such a picture of tranquillity
that it is believed that Saptarishis came to do Tapas
there. There are a few episodes which show that
God responded to whatever Bhaktisara asked
Him to do. The Pasurams [hymns] reflect the
unswerving faith of the Alwar in Narayana, his
sense of total self-surrender, his strong revulsion for
earthly life and his prayer to God to grace him with
undeviating devotion.
Thirumazhisai Alwar is said to have been one
of the earliest to adopt the attitude of the beloved
towards God the lover. He also stands apart in
describing the five-fold aspects of God (verse 17).
Sri Rajagopalan translates: O! Primeval Lord,
thou, First Cause of the Cosmos, recumbent on the
serpent couch, Ananta, in the illustrious milky
ocean as Supreme Form beauteous Vasudeva,
par excellence; and furthermore, three forms of
Sankarshana, Pradyumna and Anirudda in
Vyuhas and Thou art core principles of Pradhana,
Purusha, Avyakta and Kala being their affairs and
abide severally in icons too; hence, for what avail
thou manifest in embodied forms!
The translator completes with this, the
translation of the first thousand of the four
thousand Prabhandhas, which he modestly calls an
unpretentious yajna. The book has the usual fare
of Select Suggestive Short Notes, Bibliography and
beautiful colour plates of all the important deities of
different Vaishnavite temples of Tamil Nadu.
This English translation of the Pasurams of
one of the first four Alwars is certainly an asset
and a valuable addition to the library of Vaishnava
literature built by those devotees unfortunately
deprived of knowledge of Tamil.
_______________________ K.PANCHAPAGESAN, BANGALORE
44
Holy company is so effective that it generates love of God. Who is genuinely holy?
Only he in whose heart is installed the Lord. One is blessed with the company and grace
of a truly holy man as a result of good deeds performed in many lives. Holy association
can change the course of ones entire life and bring about results that last for a very long
time. Swami Shivananda

Ramakrishna Mission Students Home (started in 1905) gives
wholesome education to many orphan and destitute students by
providing free of charge education, food, accommodation etc. They
study in our Residential High School and Residential Polytechnic
College.
During the Centenary of our Home in 2004-05, we added two new coursesDiploma
in Automobile Engineering and
Diploma in Computer Engineering
to help more orphan and desti-
tute students. With the increase
of 272 students, the Home now
serves around 670 students to-
tally free of charge every year.
To meet the expenditure we
have to raise additional Rs.1.33
crore annually. This is to meet the
establishment costs on boarding,
lodging, clothing and educational
expenditure, besides a larger share
of salary to the faculties as per
norms. Hence, it is proposed to raise a 'Sponsorship Corpus Fund' of Rs.17 crores.
Government of India has notified 100% Income Tax exemption u/s 35AC of Income
Tax, 1961 to the donors of this Sponsorship Fund. Individual Donors who donate to this
project can avail this 100% IT exemption u/s 80GGA of IT Act 1961.
We appeal to all generous public and institutions to join us in the noble cause of
educating orphan and destitute students.
Yours in the service of the Lord,
Secretary
Cheque, D.D. may be drawn in favour of
Ramakrishna Mission Students Home, Chennai - 4
Doing good to others is virtue (Dharma) Swami Vivekananda
Ramakrishna Mission Students Home,
66, P.S. Sivasami Salai, Mylapore, Chennai - 600 004
Phone: 044 - 24990264, 42107550 Fax: 044 - 4231 2830
E-mail: office@rkmshome.org www.rkmshome.org
DONATE FOR
UNDERPRIVILEGED CHILDREN
100% INCOME TAX EXEMPTION
Ramakrishna Mission Students Home
Vivekananda by Vivekananda
Price: Rs. 150/- + Postage: Rs.50/-for single copy.
For more details, contact:
Sri Ramakrishna Math,
Mylapore, Chennai - 600 004, Tamil Nadu
Website: www.chennaimath.org Email:mail@chennaimath.org
A narrative of the extraordinary life of Swami Vivekananda, in his own words
Based on his autobiographical remarks, Vivekananda by Vivekananda is
a feature film. It begins with the young Swami swimming across the turbulent
Indian Ocean, climbing the rock in the middle of the ocean to meditate. In
solitude, he realizes his life's missionUpliftment of the masses of India. Thus
begins one of the most adventurous journeys in Indian history.
A Film on Swami Vivekananda
Available in English, Hindi and Tamil
Duration: 125 minutes DVD, Format: PAL
Here Swamiji reminisces about his childhood, his youth, poverty at home, his
first meeting with his teacher Sri Ramakrishna, his constant disagreements with his
Master, his Master's Mahasamadhi, establishment of Ramakrishna Math, his days as
a wandering monk in India and finally his journey to America and so on.
Concept, Script, Screenplay and Direction: Karthik Saragur.
Holy Trio and Their Mission
Published by Sri Ramakrishna Math,
Mylapore, Chennai - 600 004
Price: Rs. 50/- + Postage: Rs.25/-for single copy. No request for VPP entertained
Pages vi + 170
Based on the short monographs of
Sri Ramakrishna, Holy Mother and Swami
Vivekananda and direct disciples of Sri
Ramakrishna by Swami Bhajanananda, one
of the Assistant Secretaries of Ramakrishna
Math and Ramakrishna Mission, originally
meant for Belur Math website (www.
belurmath.org), these essays place the
subject quite contextually. Narrated in a lucid
style, the book also has additional matter
from other writings of the author.
by Swami Bhajanananda
Joy is what everyone is searching for.
Irrespective of what one is and does, it is joy
that one is seeking. Some succeed in getting
joy, some remain unhappy. Real joy, says Sri
Ramakrishna, is the joy of the spirituality. Sri
Ramakrishna himself was Joy Personified.
This book, comprising the articles published
in the 2011 December issue of the Vedanta
Kesari, dwells on various aspects of his life
and message and how one can become joyful
by living the spiritual ideal he embodied.
Joy of Spirituality
Price: Rs. 80/- + Postage: Rs.22/-for single copy. No request for VPP entertained
Pages vi + 329
HardBound, pageS xVi + 464
price: rS. 175/- + poSTage: rS.25/- per copy
Swami Adbhutananda As We Saw Him
Swami Brahmananda As We Saw Him
HardBound, pageS xii + 588
Welcome to a Spiritual FeaSt!
Reminiscences of
Three Direct Disciples of Sri Ramakrishna
Swami Ramakrishnananda As We Saw Him
HardBound, pageS ix + 525
Published by
Sri Ramakrishna Math,
Email: mail@chennaimath.org
request for vpp will not be entertained
SRI RAMAKRISHNA ADVAITA ASHRAMA
(HQS: Ramakrishna Math & Mission, Belur Math)
P.O. Kalady, Ernakulam-683574, Kerala
Phone: 0484-2462345, Mob: 9447051231 E-mail: srkaadv@dataone.in
The Ashrama has been running a free hostel for the poor & underprivileged children
from classes V to X since 1936. They are provided with food, uniforms, accommodation and
education up to Xth Std. absolutely free of charge. They are enrolled in the school managed by
the Ashrama within its campus.
There is an urgent need for repair and renovation of the old hostel buildings and also
creating a Hostel Corpus Fund of Rs. 2 Crores for maintaining the hostel with 100 boys.
We appeal to the generous public, friends and well wishers to donate liberally for this
most essential educational project.
You are also welcome to donate towards various other regular activities: a) Daily Puja &
Seva; b) General Maintenance of the Ashrama; c) Charitable Dispensary; d) Widows Welfare.
Donations towards the activities of the Ashrama are exempt from Income Tax under 80G.
Cheques or Bank Drafts may be drawn in favour of Sri Ramakrishna Advaita Ashrama, Kalady
and sent to the above address. Donations also can be sent directly through RTGS/NEFT to our
A/c No. 338602010009164 at Union Bank of India, Kalady (IFSC Code: UBIN0533866).
Swami Amaleshananda
Adhyaksha
Jai Hanuman
Swami Raghaveshananda
Hanuman is a popular God worshipped
throughout the country. This book covers the
well known qualities of Hanuman, namely His
valour and humility, strength and knowledge, his
service and devotion to Sri Rama and continuous
chanting of Rama-nama. A special feature of this
book is the extensive coverage of Sundarakandam,
an important portion of Ramayana which is
reverentially read by devotees.
Especially meant for children and younger
readers, the book is graphically illustrated with
many pictures and drawings on Hanuman.
Price: Rs. 150/- + Postage: Rs.25/-for single copy.
Request for VPP will not be entertained
Pages viii + 128
new releaSe
NAVAJEEVAN BLIND RELIEF CENTRE
We can attain salvation through social work
Swami Vivekananda
K. Sridhar Acharya
Founder/ President
1. Navajeevan School & Hostel for Blind Children Tirupati, Parlekhimundi, Golamunda
2. Navajeevan Free Eye Hospital Tirupati
3. Navajeevan Free Home for Aged Tirupati, Rishikesh,
Parlekhimundi and Chennai
4. Navajeevan Harijan Sewa Ashram Kothapeta
5. Navajeevan Sharanagati Vridhashram Tirupati
6. Navajeevan Rural Medical Centres - Berhampur [Orissa]
7. Navajeevan Eye Care Centres - Serango [Orissa]
8. Navajeevan Orphanage Homes Tirupati, Parlehkimundi,
Saluru, Golamunda,
Berhampur, Pandukal, Vizag
A Humble Request for Donation
1. Sponsor one day Annadan to Blind Children and aged 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. VidyadanEducational aid for one Child Rs. 2000/-
(FREE HOME FOR THE BLIND, ORPHAN AND AGED)
TIRUCHANOOR, TIRUPATI - 517503. Ph : 0877-2239992, 9908537528 [Mob.]
E-mail: sreenavajeevan@gmail.com Website: www.navajeevan.org
An Appeal
34 Years of Service to Humanity 1979 - 2012
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.
III T h e V e d a n t a K e s a r i S E P T E M B E R 2 0 1 3 ~ ~
IV T h e V e d a n t a K e s a r i S E P T E M B E R 2 0 1 3 ~ ~
Vol.100-9 The Vedanta Kesari (English Monthly) September 2013. Regd.
with the Registrar of Newspapers for India under No.1084 / 57. POSTAL
REGISTRATION NUMBER:TN / CH (C) / 190 / 12-14. LICENCED TO POST
WITHOUT PREPAYMENT TN/PMG(CCR)/WPP-259 / 2012-14
Date of Publication: 24th of every month
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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
v Subscription (inclusive of postage) Annual : ` 100 10 years: ` 1000
Contact: Sri Ramakrishna Math, Chennai. Website: www.chennaimath.org

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