Editorial

Editorial

In a sense the Covid-19 pandemic is restrain the outgoing tendencies of the senses doing us some good. As the virus and the mind and rise above our identification infections and deaths come closer and with them. It is to also sublimate our unripe touch their friends and family circles, even ego into a ripened ego – an ego which perfectly minds soaked in mundane life are tending to reflects Pure Consciousness, or which functions reflect and ask – If life is so uncertain, and if a as the child or servant of God. tiny virus can upset or erase in a moment all Service is the tool to realise our outer life our plans and labours, then what is the purpose. To serve is to perform our everyday meaning of life? If they hold on to this question, work as a worshipful service of the Virat. It they will arrive at other fundamental Vedantic is to also fulfill the needs of the poor, the questions like: Who am I? Where have I come illiterate, the ignorant, the hungry, the sick, from? Why am I here? Where am I going? What is and the afflicted, seeing them as tangible my relationship with people around me? What is manifestations of God. our collective relationship with the universe? And Swami Vivekananda encapsulated these in seeking answers to these questions they will twin life purposes in the motto of the discover the true purpose of human life. Ramakrishna Order: अात्मनो मोक्षार् थं जगद्धि ताय च,

What indeed is the purpose of man’s which means ‘For one’s own salvation and the existence? We find an answer in Swami welfare of the world.’ This is the ideal that Vivekananda’s life mission statement where he every sannyasi and devotee of the Ramakrishna says, “My ideal, indeed, can be put into a few Order strives to attain. words and that is: to preach unto mankind their The current pandemic conditions are divinity, and how to make it manifest in every expected to continue for some more months. movement of life.” In other words, there are two This is a time when serious spiritual aspirants purposes to our life, corresponding to the two should struggle to realise their inner and outer dimensions of life – inner and outer. The first is life purposes, and stand as beacons of hope for the inner life purpose which is to discover our the society at large. Making an unusual divine identity as the Atman; and the second is proposition Swami Vivekananda says, “If one the outer life purpose which is to discover the millionth part of the men and women who live same divinity in the manifest world and serve it. in this world simply sit down and for a few

To achive these twin purposes of life, minutes say, “You are all God, O ye men and O Swami Vivekananda gave us two tools: ye animals and living beings, you are all the renunciation and service. In an interview to manifestations of the one living Deity!” the Prabuddha Bharata, he declared, “The national whole world will be changed in half an hour.” ideals of India are renunciation and service. Without succumbing to the pandemic hysteria Intensify her in those channels, and the rest let us, even while taking all necessary will take care of itself.” precautions and efforts to defeat

Renunciation is the tool to realise the this virus, assert our divinity and inner life purpose. To renounce means to remind others of their divinity.

Cover Story

SWAMI SWAHANANDA

Born on 13 July 1863 in Ichapur village, West Bengal, to parents who were sincere spiritual aspirants, Shashi

Bhusan Chakrabarty was a brilliant student of Sanskrit and

Mathematics, and a scholarship holder of Calcutta

University. He came to Sri Ramakrishna in 1883 and soon became his close disciple. After Sri Ramakrishna’s mahasamadhi in August 1886, in keeping with his matchless devotion and service to the Master, Swami Vivekananda gave him the sannyasa name Ramakrishnananda. On Swamiji’s instruction, he came to Madras (now Chennai) in March 1897 and worked tirelessly to establish Sri Ramakrishna Math, Chennai and spread the Ramakrishna – Vivekananda Movement in South India. His lectures, writings, and letters are available in three volumes published by Sri Ramakrishna Math, Chennai.

To mark his birth-tithi on 18 July 2020, this article is reproduced from his 150 th Birth

Centenary Souvenir published in 2012 by Sri Ramakrishna Math, Chennai.

Asultry day of June in Madras, a sannyasi had just laid down for rest. He, however, felt very uneasy existence and all about the burning heat, only the living presence of the Master was real to him.

because of excessive heat. He became quite restless, and then all on a sudden he got up and entered the shrine quietly, thinking that the heat was unbearable also to his Lord. So, he began to fan the portrait of his Master and then flowed a stream of soft, moving words from his lips: “My Master! O the beloved of my heart! O my Master, O the beloved of my heart!” Thus he went on for two hours. As he fanned and hummed these endearing words he forgot all about his surroundings, all about his One evening a group of devotees came to the Math to meet him. They understood that he was in the shrine and waited for him. Presently they heard him railing out in loud and angry tones: “You have brought me here, old man, and left me helpless! Are you testing my powers of patience and endurance? I will not go and beg hereafter for my sake or even for yours. If anything comes unasked, I will offer it to you and share the prasada. Or I will bring sea

The author, editor of The Vedanta Kesari from 1956 to 62, served as the Minister In-charge of the Vedanta Society of Southern California, USA till his mahasamadhi in 2012.

sand for offering to you and I shall live upon that.”

The devotees, who were waiting outside the shrine, did not quite follow his words. They guessed that he was quarrelling with somebody. But, in fact, hewas in a distressed mood unburdening himself to his Master.

Once he took hot milk into the shrine for offering. While testing the warmth of the milk by dipping his finger into it, he happened to burn and blister the finger. He then placed the milk before the portrait and said in a complaining tone, “You want to drink warm milk, and my finger is burnt!”

Such was Swami Ramakrishnananda, a direct disciple of Bhagavan Sri Ramakrishna. The few incidents cited above will amply show how surcharged he was with the feeling of the living presence of the Master. Whoever had seen the Swami performing the worship in the shrine was deeply impressed by his ecstatic devotion. The love for ceremonial worship was in his blood. His father was an expert in this art. His guru had his realisations through it. In fact, he believed that deities actually dwell in the temples and they talk to the devotees too. Once when a devotee was going to take leave after a long conversation, the Swami said, ‘Wait, Guru Maharaj is taking tiffin. I shall give you a little prasada.” Though the gentleman did not quite comprehend this attitude, he was sure that the Swami was perfectly sincere. He himself once observed that the eyes and mind of a real devotee got peculiarly transformed and if others had not such eyes and mind it was not the fault of the devotee.

His first meeting with Sri Ramakrishna made a tremendous impression on his mind and his life took a new turn. He began to practice spiritual disciplines with great earnestness. When Sri Ramakrishna fell seriously ill, Shashi gave up his studies to serve him heart and soul. Imperceptibly he was being trained also by the Master who was fully aware of the spiritual potentiality of this young man.

One day when the young Shashi was going out of his room on some urgent business, the Master interrupted him and said pointing his finger to himself, “You see, He whom you seek is this, He is this.” That gave him the clue to his life’s ideal and with this he solved all his problems and the problems of others. “The guru’s work is to give the right direction,” said he in later life. His guru also gave him by that one sentence the key to all understanding. The purpose of his life was found, the goal fixed and what remained was only practical testing and demonstration of this truth in life.

A f te r t h e p a s s i n g away o f S r i Ramakrishna, Shashi Maharaj kept a vigil over his relics. He did it with great attention and one-pointed love, observing meticulously all the minute details of service which he was rendering even when the Master was in flesh and blood.

Thus he continued for twelve long years serving the Master in the shrine and looking after the needs of the inmates of the Baranagar and Alambazar Maths [The two places where the Ramakrishna Order was located before shifting to its own premises in Belur]. Love of service was ingrained in him. As a boy he was very dutiful and serviceable to his parents. And even in later life he felt that he could not render enough service to them, for a higher call had come. Though he was very scrupulous regarding the rules of the monastic life, he did not hesitate to take to teaching in a school at Baranagar to maintain the Math and thus serve the Master and brother-monks. This spirit of service was manifest even in his dealings with the people

who came to visit the Math. He was so much Personal and Impersonal imbued with the spirit of service that he As a result of his wonderful constancy of preferred to do all the works of the Master with devotion, the ritualistic worship of the Master his own hands though his assistants were always became established in the Order. He was thus eager to help him. He laid down his life working the originator of the ritualistic aspect which is rather too hard for the cause of the Master. He the concrete form of the spirit for which the spent the major part of his stay in Madras in an Ramakrishna Brotherhood stands. Swami outhouse undergoing many physical Premananda, who himself especially inconveniences as well as financial uncertainty. represented the devotional and ritualistic He used to take a good number of classes every aspect of this Movement, said appreciatively of week in different parts of the city, over and the Swami, “In fact, he and none of us is the above private interviews and conversations. He founder of the Math and its shrine. I can went out for preaching the message of the proclaim emphatically that he is the creator of Master to many distant places including Bombay all this.” He evolved a detailed system of (Mumbai), Ceylon (Sri worship of the Master, Lanka) and Burma. He had to go to almost all the Mere worship of a personality c u l l i n g a p p r o p r i a t e mantras from the ancient parts of South India. without the idea of the scriptures. It was he who Through his inspiration impersonal at the background gave a shape to the vows and supervision, the makes the devotee sentimental o f B r a h m a c h a r y a activities in the states of or fanatical; mere philosophical initiation that the young Mysore and Kerala were principles without a scope for novitiates of the Order are started. He invited Swami Brahmananda [another disciple of Sri Ramakrishna and the first concrete expression degenerate into feeble intellectualism and vapid cosmopolitanism. given. Every great spiritual movement has two sets of interdependent teachings. President of Ramakrishna One represents the aspect Order] and the Holy Mother Sri Sarada Devi to of ritual which is centred round a personality Madras and spared no pains to make their stay and the other represents the aspect of comfortable. With them he went down to philosophy centred round the principles. The Rameshwaram and other holy places to look to gospel of detached action and love and worship their needs. However, he never went out on any of Sri Krishna, the Four Noble Truths and the other pilgrimage. Thus he worked for fourteen God-hood of Gautama Buddha, the Sermon on long years in Madras. As a result, his robust the Mount and the sonship of Jesus Christ and health broke down. This is the price a pioneer the teachings about the Unity of God and the pays for his uphill task. His work was Prophethood of Mohammad represent these unostentatious and potent, and it is flowering two aspects. There is an organic relation now. The seed that he sowed has grown into a between the two. Mere worship of a personality mighty tree. The present success is really due to without the idea of the impersonal at the his self-immolation. Even as the blood of the background makes the devotee sentimental or martyrs is the seed of the Church, so is the selffanatical; mere philosophical principles without immolation of Swami Ramakrishnananda for the a scope for concrete expression degenerate growth of the Order. Rightly has his life been into feeble intellectualism and vapid described as a saga of service. cosmopolitanism.

Though Swami Ramakrishnananda Commissioned represents both the aspects, his especial Swami Ramakrishnananda had a mission contribution consists in holding a concrete in life. When we study his life and his ideal before the members and devotees of the contributions to the Order, it seems to us that Order who require a way of life, a programme his special mission consisted in his holding Sri for practical spirituality, that will help them to Ramakrishna before others as an incarnation of imbibe the impersonal ideas the Master God who was a living presence and whose life embodied in his life. By trying to relate all their and personality have opened a new way of activities to the Master they will gradually be salvation. able to forget their selfish ends and remember Swami Vivekananda viewed the Ramaconstantly the Master for whom they work. “As krishna Ideal as the integration of the various the devotee empties methods of Godhimself of himself, he is realisation. The modern infilled with God,” said the As the devotee empties himself of age being a complex one, Swami. “Thus there will be himself, he is infilled with God the human character a complete shifting of the should be the perfect centre of gravity of their efflorescence of the total life,” as Sister Nivedita puts it, “from their little man which can face the terrific challenges of self to the Higher Self.” That is the goal of all the times. Differences in various walks of life religions, of all spiritual disciplines. When a arise because of various approaches to devotee engages himself in the work and problems. Hence, to be able to live in peace and worship of the Master throughout the day, he harmony in this contracted world of today, will slowly be full of him and gradually it will modern man must develop a wider outlook and dawn on him that the Master in human form is a richer personality. Likewise, man’s approach the manifestation of the Divine, an incarnation to the ultimate problems of life—his approach of God. The worship and contemplation of Sri to God or the Absolute—has also to undergo a Ramakrishna, the person, will lead them to necessary orientation. In the traditional way, a understand and appreciate Sri Ramakrishna, particular method was followed: the the Principle. intellectual would realise through

Shashi Maharaj’s birth place in Mayal Ichapur

discrimination; the emotional through devotion; the mystic through meditation; and the active through work. Though the practice of all the four is the ideal, a spiritual aspirant can realise the ultimate goal through any of these methods. Moreover, Swamiji showed that they were interrelated as the very nature of man is the combination of these psychological aptitudes. But his most predominant contribution in this field is the gospel of service, of viewing man as God, which is rooted in his and in the Master’s Advaitic realisation of the Divine in all creatures.

The combination of the traditional method of worship emphasized by Swami Ramakrishnananda and the dynamic way of viewing God in man promulgated by Swami Vivekananda is very significant. By this, work and worship, traditionalism and dynamism, personal and impersonal, finite and infinite, human and divine, cult and culture are all perfectly harmonised and blended into a complete ideal that can be emulated with profit by men of different temperaments and endowments.

Swami Ramakrishnananda went out to various places for spreading the message of the Master and it was he who actually founded, organised and infused life and blood into the Ramakrishna Movement in South India. At once an ideal monk, an ecstatic devotee and an astute scholar, the Swami left profound and abiding impressions wherever he went to preach the gospel of the Master. Calm and quiet, austere in habits and grave in appearance, Swami Ramakrishnananda presented in himself a beautiful contrast to the Cyclonic Monk, Swami Vivekananda.

While Swamiji commanded, Shashi Maharaj appealed to reason and heart. Swamiji was a great leader who created a vast upheaval in the whole society, Shashi Maharaj had comparatively a limited field. This was, as it were, a division of labour. Both upheaval and settling down, stirring of emotion and the judicial channelling of it, generating enthusiasm and the sustaining of it, organizing of a movement and the consolidation of it, were essential. And Swami Vivekananda had attempted both. But he did not live long. So while it was the work of the short-lived leader to inspire and organise the enthusiasm of the whole society, it fell to the share of Shashi Maharaj to maintain, increase and direct that enthusiasm to the cherished goal. The formative influence that he exerted on a few individuals speaks volumes about the quality of the work Shashi Maharaj did. And this he did in the most natural way. He was ever full of Sri Ramakrishna and would always talk about him. To him the Master was an incarnation of the age who came in this sophisticated world as an unlettered man yet possessing the highest wisdom by which he changed the lives of many. In an age for which money is the measure of greatness, Sri Ramakrishna stood for nonpossession. When individualism and egotism are the law, “he had no egotism at all. He could seldom utter the two words ‘I’ and ‘mine’. As his own ego was totally obliterated the cosmic ‘I’ of God took hold of him and manifested itself through him.” Thus he would speak of him in such inspiring terms and with so much devotion that people came to know of the Master. People were enamoured of, nay dazzled by, Swami Vivekananda for his dynamism, his great intellectual brilliance, his regal bearing, his leonine form, his patriotism and his love for the masses. So they had no time to know Sri Ramakrishna, the power behind this great personality. But Swami Ramakrishnananda was essentially a devotee. His voice would be choked to speak of the Master. Through him the people of the South came to know of Sri Ramakrishna and a few chosen people took him as their life’s ideal. He entered the lives of these devotees and changed them. It was they who

were his active assistants in working out the programme of work given by Swamiji.

Swami Ramakrishnananda imbibed the spirit of harmony from his Master and so there was a wonderful blending of orthodoxy and catholicity in him. The orthodoxy of observing all ritualistic details in worship and of following all the rules about food and dress was in his very nature. So Swami Vivekananda, while selecting a suitable monk for the South which is famous for its orthodoxy and for its love of t h e a n c i e n t c u l t u re , c h o s e S wa m i Ramakrishnananda. He told his Madras disciples, “I shall send you one who is more orthodox than your most orthodox men of the South and who is at the same time unique and unsurpassed in his worship and meditation on God.”

Swami Ramakrishnananda of course satisfied the orthodox people by observing all the accepted codes of orthodoxy. But his was not the usual type of orthodoxy. He was orthodox in a deeper sense. His Master was a veritable incarnation of catholicity and Swami Ramakrishnananda was orthodox in pursuance of this catholicity of the Master. Orthodoxy is often synonymous with bigotry, which denies unfamiliar aspects of the manifestation of the Divine. But Swami Ramakrishnananda was always devoted in acknowledging the totality of the manifestation of the Divinity and carried through the implications in the realities of life. He was equally respectful towards all faiths and all incarnations. His book Sri Krishna the Pastoral and King-maker shows his deep reverence to this great avatar. His reflections on the Koran show how deeply he entered into the spirit of this holy book. He wrote a classical life of Sri Ramanuja which records his great esteem for the Acharya. His love for Jesus was unique. He was so catholic that he would be seen now and then to kneel down before the altar in the Santhome Church. Incarnations to him were the embodiments of Eternal Religion “which never deteriorates; it is man that deteriorates. And the incarnations come to redeem humanity.” So we must show our veneration to all of them, and that was his orthodoxy of catholicity. That is why, when a speaker insinuated Sri Sankara in course of his talk, Swami Ramakrishnananda protested immediately.

Though he was very catholic in his attitude towards all faiths, he was no eclectic. An eclectic culls truths from various sources and makes it a bouquet. But as it is not rooted in the genius of a particular group, community or culture and as its new anthological scripture has no experiential validity, it cannot produce the desired result. It is good as a comparative study but it fails miserably as a faith with enduring vitality. The orthodoxy on the other hand has depth and intensity but it lacks width of vision and charity. Swami Ramakrishnananda’s catholicity was rooted in the synthesising and harmonising realisations of his Master. This synthetic attitude combines the ardour and intensity of the orthodox with the breadth and generosity of the eclectic. It affirms that all faiths are true and all teachers are great. It sees the unity running through the diverse manifestations. It does not believe in uniformity through standardisation. His catholicity was not rootless, it resulted from his realisation of the unity of existence. As it takes its stand on the realisation of the ultimate principle, it is not afraid of truth from whichever quarter it might come. And this spirit he imbibed because of his deep faith in his guru whom he viewed as the fulfilment of all incarnations.

As Sri Ramakrishna was unique as an incarnation, Swami Ramakrishnananda also was unique as a disciple of such an incarnation.

Reminiscences

SWAMI SUHITANANDA (Continued from previous issue. . .)

Swami Premeshananda (1884 – 1967) was a disciple of Holy Mother Sri Sarada Devi. For over two decades he lived at Ramakrishna Mission Ashrama, Sargachhi, West Bengal. Under his inspiration countless people led a life of spirituality and service, and many young men and women entered into monastic life. His conversations – translated from Bengali and presented below – were noted by his attendant who is now Srimat Swami Suhitananda Ji, one of the Vice-Presidents of the Ramakrishna Order.

Question: How is jnana yoga practiced?

Maharaj: If desire has to be rooted out from mind, you have to discriminate that you are not the body, nor the mind, nor the intellect. If you do not discriminate thus, then you will exhaust yourself in catering to the needs of body and mind. Warm clothing in winter, revenge for insult – such samskaras will appear automatically. But when you realise that you are beyond the body-mind complex, then you will not be disturbed by winter or summer, honour or insults.

But when you begin the practice of discrimination, you need to do a little selfless service to others; this will expand your individual self. Unless you empathise with the joys and sorrows of others, you will not be able to expand yourself. Engagement in work will put you in the company of people, and you will have to struggle against various pushes and pulls. Despite these disturbances, when you strive to maintain your mental peace, it will develop forbearance in body and mind.

However, to forbear doesn’t mean to become subservient. It is to remain alert about your ideal and to forbear only in those matters which, if you try to remedy them, will just befog your path. But if you do not desire liberation, you should never forbear in such matters. As you face various pushes and pulls, nonattachment will develop, and the thought will arise – Atah kim, ‘What now?’ Remaining in this house, what efforts one makes to save it! But when it is seen that nothing is achieved by any effort, one should get out of this house, saying, ‘Let this devil’s house go!’ Only then is mukti, liberation, attained.

Question: Once the mind turns within, can we ignore the world?

Maharaj: Not at all! You will then bow down to everyone, knowing them to be forms of Narayana.

Maharaj: You have joined recently. Let me tell you some things. If you want to lead a monastic life, remember these points and try to follow them as much as you can. We lead a degraded life because of not practising spiritual disciplines. You have to strictly maintain the discipline of spiritual practices, and going to bed by 9 or 10 p.m. and waking up at 3 a.m. You definitely must work this out. Never try to gain

fame through your work; you will be undone. Maintain a low profile and do your work quietly. However, be careful not to neglect your work under the influence of tamoguna. It’s better to work until sattva guna is awakened. If you selflessly work for the welfare of others or work with the spirit of serving the country, it will greatly benefit the country, and you too will progress. This is the ideal life for a naisthik brahmachari, a lifelong celibate.We appreciate and welcome such a life. But the life of a sannyasiis different – he has to transcend this world of name and fame, happiness and sorrow. Many serve their own personal agenda in the name of serving others. This hampers their spiritual progress and also harms the Order; but it will benefit society to some extent. Conduct yourself in such a way that the idea of showmanship never arises in you. Without hurting others, somehow create an environment congenial for spiritual practices. Think before you talk.

Do you know what is meant by sushupti, the state of deep sleep? Understand this well. Earlier I used to think that it is a state in which we are covered by ignorance. But now I have understood that deep sleep keeps both the mind and the vital force active. In deep sleep the mind withdraws and merges in the intellect. In that state the mind has nothing else to observe. The intellect remains inactive, and I identify myself with it. In that state I am not covered by ignorance. I remain as I am; I illuminate the covering. (A newcomer brahmachari talks too much. Someone commented: ‘He is not fit to be a sadhu.’)

Maharaj: He has joined the Order because he is not pure. With a little friendship, love, and guidance he will be all right. However, in a monastery, misconduct owing to money, women, and name and fame should not be tolerated. It is not proper for those who are ignorant of these matters to have joined the Order. There is no telling when they will slip into immoral conduct.

Maharaj: Spiritual aspirants belong to three categories: 1) those who cannot do without work, 2) those who can work but can also remain without work, 3) those who are not excited at the prospect of work. 1) आरुरुक्षो: मुनिः (Gita6:3)the sage who tries to attain to Yoga; 2) योगारूढ (Gita6:3)one who has attained to yoga or whose mind is ready for meditation; and 3) one who through the practice of meditation has attained perfection.

Similarly, people in the world can be categorised into three types: 1) those who need to experience lust and gold; 2) those who can abstain from lust and gold, but are affected when they face them, and 3) men of knowledge who are not at all disturbed. One must be sincere in the path of spiritual practice. Hypocrisy will not yield results.

While taking a walk, Maharaj suddenly stopped at a certain place. He told the attendant: ‘Look! Look at the fencing! What a shabby work! Is it possible to lead a spiritual life by doing work so haphazardly?’

Spiritual life is an art. Everything in the lives of Sri Ramakrishna and his disciples was like a work of art.

There is a story in the Bhagavata. A king wanted to perform the Ashvamedha yajna, the horse sacrifice. A sage approached him and asked, “What will you gain if you perform the Ashvamedhayajna?” The king answered, “What? I will enjoy the bliss of heaven.” The sage replied, “O King, is there any difference between the bliss that boars and sows enjoy when they eat filth or copulate, and the bliss of heaven?” (To be continued. . .)

Article

SWAMI BANESHANANDA

The art of forming and reforming habits is of great relevance to all of us, irrespective of gender, race, colour, and age. This article examines how habits are formed and how they can be reformed or changed.

Some thinker has said that we do not live in this world for many days. We actually live ‘one day’ and repeat ‘the gene machines.

Acknowledging this fact, Erich Fromm writes: ‘From birth to death, from Monday to same day’ many times. Very true! From morning till evening, what we do is more or less nothing but following the same programme. We have programmed ourselves in such a convenient way that every day is the same day for us. In his famous book The Art of Loving, Prof Erich Fromm terms such a person ‘a nine to fiver’. In Sanskrit, these types of habits are called Nitya-karmas or daily duties or actions.

Of course, at the end of the week, may be from Friday evening, we try to do something different. We go outdoors, pitch our tents somewhere and enjoy life. We may think that this is a kind of change to or difference in our fixed routine. But again, it is the same change every week! Finally, there are occasions like the repetitive holidays on our yearly calendar — every year the same type of events and holidays repeat themselves. They are called naimittika karmas or occasional duties/ activities. All of this instills in us a regular habit or a kind of programming. We may not just be mere ‘gene machines’ but also programmed Monday, from morning to evening — all activities are routinised, and prefabricated. How should a man caught up in this net of routine not forget that he is a man, a unique individual, one who is given only this one c h a n c e o f l iv i n g , w i t h h o p e s a n d disappointments, with sorrow and fear, with the longing for love and the dread of the nothing and separateness?’ 1

Actually, our habits reveal to us how much we value ourselves. They mercilessly expose how much self-respect we have. Logically, we should not expect others to value or respect us any more than this. If I can’t value myself, if I can’t respect myself, then how can I expect others to value or respect me? Alas, our habits are honest to the core, often brutally so!

I heard the following incident from one of the attendants of Swami Bhuteshananda, the 12 th President of the Ramakrishna Order. At that time, Maharaj was around 94 years old.

A former editor of The Vedanta Kesari, the author is the Minister-in-charge of Vedanta Gesellschaft (Vedanta Society) of Germany. baneshananda@gmail.com

About two years prior to that he had undergone possibilities (maan) as spiritual beings and, at a heart-bypass surgery. The breastbone had to the same time, of our limitations (maan) as be cut open and at that age one never knows humans. Evolutionary Biology says that our how securely the bones will re-join. So the species has been termed as Homo sapiens from doctors advised him to take care of some minor the time we started asking questions about things, like not getting up from his bed unaided, ourselves, like ‘Who am I?’. etc. The doctors also asked him to take an hour’s rest after lunch — between one and two What Is Our Actual Self-Worth? o’clock in the afternoon. One day he got up fifteen minutes before two o’clock and asked his attendant Swami to help him to get out of bed. The attendant Swami said, ‘Maharaj, we have still fifteen minutes to go. According to the doctors’ advice, you need to take one-hour’s rest.’ Maharaj said, ‘No, I am awake now. I want to get up.’ The attendant Swami persisted saying, There is no denying the truth that we do value ourselves. We want to value ourselves, but we have not been taught or we have never learnt what our actual self-worth or value is. We do not know who we really are. That is the confusion. According to Vedanta, this confusion is due to a mixing up of the real and the unreal. 2 ‘No, you have to take rest.’ We have our defects and V e d a n t a h a s Maharaj said, ‘If you don’t our weaknesses. We have discovered that we have help me, I’ll get up difficulties too. Still, we can and three layers or bodies m y s e l f .’ T h e n t h e must value ourselves. encapsulating our being: attendant Swami said, the physical body (sthula ‘Maharaj, just enjoy a bit sharira), interior to that of more rest and comfort’; in Bengali he said, — the mental sheath or ‘Aar ektu aaraam korun!’ Aaraam means subtle body (sukshma sharira), and the enjoying comfort or rest. Revered Maharaj then innermost — the causal body (kaarana replied to this with the Hindi proverb, ‘aaraam sharira). When we identify ourselves with the haaraam hai!’ That means, allowing one’s time physical body, we judge values according to the to be spent in enjoying ease and comfort is wants of the physical body. We value grosser deceiving oneself, and is, therefore, forbidden. things such as our physical comfort, physical Just imagine! At his age he is reminding us that enjoyment and physical happiness. When we we should be up and doing work. Look at his identify ourselves with our mind, we lift our sense of self-worth! We have our defects and physical awareness to a level higher than the our weaknesses. We have difficulties too. Still, physical one and value literary discussions, we can and must value ourselves. We should ideas, ideals, etc. When we are able to value our learn from examples like this that we should spiritual being, we elevate ourselves to one value ourselves appropriately. Only then can we level higher still. This is the foundation of our duly expect others to respect us in the same self-respect. measure. With amazing precision, the Taittiriya

Sri Ramakrishna defined the human being Upanishad extensively narrates such a as ‘maan hunsh to maanush’ in Bengali. That is, phenomenon and says that there is a gradation a person (maanush) who is constantly aware of of our awareness. Our understanding of ‘who his or her self-worth is maanush. In other we are’ is wrongly associated with ‘who we are words, he asked us to be aware of our infinite not’! For example, in the second chapter of the

third part of the Upanishad 3 we read that Bhrigu, the student, approached his father and guru, Varuna, and asked for instructions about Brahman. Throughout the story Varuna stressed one point in unequivocal terms: that food, vital force, eye, ear, mind and speech are not Brahman, but are aids to the knowledge of Brahman. The teacher defined what Brahman is, saying, ‘Crave to know well that from which all these beings take birth, that by which they move and that into which they merge. That is Brahman.’ Maybe it was for the first time in his life that Bhrigu heard this unambiguous definition of Brahman. The teacher asked him to practise concentration and contemplate on this definition. The later narration of how the disciple’s understanding grew deeper and deeper step-by-step is an astounding process for the psychologists to study. At each progressive step the disciple’s own mind advanced counter arguments, supported by his practical experiences, alluding to the existence of something beyond the food, vital force, etc. In the earlier part 4 , one finds more of such counter arguments arising in the disciple’s mind. The initial arguments present the makeup of a child’s mind or the conviction of dyed-in-thewool materialists – ‘the babies of the world’. For instance, the question is asked, ‘Who am I?’ The answer given is, ‘I am food, i.e., I am an apple, etc.!’ The reason? Food fullfils almost all our needs. Without food no one can survive. And so on. This is certainly a wrong self-identification since the value of the ‘I’ is equated with ‘food’. Again, according to Vedanta, a thorough analysis (differentiation) shows that these three layers (the physical, subtle and causal) are ultimately not real. Yet we have to achieve our goal in and through these levels, because, as the Upanishad says, these are sure and structured aids to achieving the ultimate goal. There is no other or better solution as to how to get out of these levels. When we identify ourselves with these levels, they become our goals. We forget the real goal. Unfortunately, habits are formed according to our identification with any one of these layers or levels, and the pursuit of happiness at and within that particular level makes us forget that there could be something higher and better than this!

Swami Vivekananda tries to logically ascertain it in this way: “Suppose a baby stands up among you when you are trying to demonstrate an astronomical theorem, and says, ‘Does it bring gingerbread?’ ‘No, it does not,’ you answer. ‘Then,’ says the baby, ‘it is useless.’ Babies judge the whole universe from their own standpoint, that of producing gingerbread, and so do the babies of the world. We must not judge of higher things from a low standpoint. Everything must be judged by its own standard and the infinite must be judged by the standard of infinity.” 5

Let me recall a story. There was a teacher who used to teach his students about how to detach oneself from the physical body and from this world in order to fix the mind on the ultimate goal of life, etc. But the students discovered that this teacher himself was attached to a dog. The students used to make fun of the teacher because they thought he was not true to his words. One day they asked him the teasing question, “Sir, what is the goal of life?” The teacher understood the jibe. He called the dog to his side and, pointing his finger to the moon, asked the dog, “Fetch the moon.” The dog looked up. The teacher asked the students, “Can you tell me where the dog is looking?” The students said, “Obviously he is looking at the moon.” The teacher laughed and said, “No. He is looking at my finger! The finger is the indicator or pointer and the thing which is indicated is difficult for the poor creature to appreciate.” He added, “It is for this reason that I love this dog; it reminds me of such a horrible contingency.”

Coming back to judging everything by its realisation of ‘the fact’, so to say, behind words, own standard, sadly, considering everything ‘the thing’ behind indicators, or the ‘thing-infrom the gingerbread viewpoint creates further itself’ 10 , happens! problems. It keeps us far away from the real However, I desperately hope that I should goal. And this brings, what may be called a very be wrong, when I say that most of the votaries common ‘delusional confidence’ or belief, of religions get mislead, because, after reading which is hard for the students of non-dual and intellectually grasping the information Vedanta to identify and keep away from. It is which is nothing more than an indicator, they much harder for them to accept it and mend think that they have indeed realised the Truth!! their ways as needed. I They forget that the believe it is the same regrettable story in the ‘Habit is our second nature; scriptures are nothing but pointers to the truth. This case of many religious it is first nature also. It is all is one of the reasons why people. Actually, it is the there is of nature. I repeat we say that the Vedas are great spoiler, the ego, [something] two or three times; sacrosanct; because they which stands in our way. it becomes my nature.’ are in fact the only real The ego is unwisely fed pointers to the Truth. In with very convincing reality, they untiringly try theoretical interpretations of non-dual Vedanta to direct our attention to something else, which or any spiritual truth for that matter. As a is beyond the scriptures. 11 That is why Sri result, with even a small intellectual Ramakrishna said that his experiences or achievement the ego thinks that it has realised realisations had transcended the limit of the Truth! At the same time, the spiritual scriptures. practices that non-dual Vedanta prescribes Since scriptures are the only true pointers appear to such people to be limited to to the goal, they are not the ultimate goal intellectual understanding 6 and many great themselves. Many so-called scholars fail to theoretical scholars try to confidently and separate the indicators from the real goal that aggressively interpret it that way. However, the indicators point to. This delusion is why Vedanta is very emphatic and clear about they are themselves misled, and also how they spiritual practices, especially the noble in turn mislead others with their confusion. practices as part of preparation. These noble Particularly for this reason, Sri Krishna warns practices are: (i) Shravanam, i.e., hearing the the students of Vedanta saying, “The toil is great sentences (maha-vakyas) like, ‘Tat tvam harder for those whose minds are fixed on the asi’, – You are that Brahman, 7 and then Unmanifest.” 12 deliberating on their purported meaning that There is a yardstick to test if we have finally leads our understanding to the Reality actually realised the Truth. This can be tested that is non-dual. 8 (ii) Mananam, i.e., by those who should check if their own contemplating on the meaning of the maharealisation is true. Others will also know if a vakyas and strengthening our conviction about particular person’s claim is genuine. It is seen the goal. And (iii) Nididhyasanam, i.e., that most of the people are much attached to meditating on the meaning of the maha-vakyas the body. They do not give importance to by eliminating contrary thoughts 9 and anything if it is not in any way benefitting their introducing similar ones until finally the own body, their things, their self, their ego etc.

At the same time they say that they have realised Brahman. That is a kind of selfdeception. This happens because we mistake the ego for the Self. That is why the Kathopanishad says, “One who has desisted from bad conduct, whose senses are under control, whose mind is concentrated, whose mind is free from anxiety, has attained this Self through knowledge!” 13

This state of Self knowledge is the highest. Before one reaches this state, there are preparatory stages. The lowest is where good and evil come into consideration. Vedanta teaches us how to differentiate between good and bad at the lowest level. Good and bad are nothing but our accumulated habits — good habits and bad habits. Someone has said that the total value or worth of a person is what remains when we deduct good habits from bad habits or bad habits from good habits. Fair enough! For that reason we need to differentiate or discern what is good and what is bad, what is permanent and what is impermanent, and finally, what is real and what is unreal.

Swami Vivekananda has said, “Habit is our second nature; it is first nature also. It is all there is of nature. I repeat [something] two or three times; it becomes my nature.” 14 Our first nature is what we are born with; what we have brought with us; the e a r l i e r s t o r e d - u p impressions (samskaras) If we want to change which have helped us to our state of affairs begin with this life – the and states of being, hardware in us, so to we need to change speak. And the second our habits. nature is what we learn in this life, our software. For example, throughout the process of evolution we have learnt one thing, how to be always afraid of the unknown. In this way we built up our defense mechanism or our survival mechanism. But that is a negative way of forming habits. ‘Fear’ is a negative habit. This may be the reason why many people are found to be uninterested when people are discussing July 2020 good ideas and good things. But if we are talking ill of others, criticising someone rightly 23 or wrongly, then many people are found to be interested! In any case, if we want to change our state of affairs and states of being, we need to change our habits. We may need to introduce a new habit, change our bad habits, or improve upon our good habits. In short, a change is necessary. The Vedanta Kesari (To be continued. . .)

1) 2)

3) 4)

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The Art of Loving. Erich Fromm. p. 17 Brahmasutras-Bhashya Introduction by Shankara: satya-anrita-mithuni-karana Taittiriya Upanishad.3.i.1 … . Taittiriya Upanishad. 2.ii.1 …: annam brahma iti vyajaanaat The Complete Works of Swami Vivekananda. Vol. 3, Lectures and Discourses, Unity, the Goal of Religion Kathopanishad.2.1.11: manasaa eva idam aaptavyam Chandogya Upanishad. 6.8.7 8) Vedantasarah. 182: advitiya-vastuni taatparyaavadhaaranam 9) Vedantasarah. 192: vijaatiya .. pratyaya-rahita 10) Prolegomena (32) by Immanuel Kant, Das Ding an sich.‘ 11)Brihadaranyaka Upanishad. 4.3.22: atra .. vedaah avedaah [bhavanti], “in realization the scriptures cease to be needed any more.” 12)Gita. 12.5: kleshah-adhikatarah-tesham 13)Kathopanishad. 1.2.24 14) The Complete Works of Swami Vivekananda. Vol. 2, Practical Vedanta and Other Lectures, The Goal.

Article

SWAMI CHIDEKANANDA

In the previous article, we accompanied Sri Ramakrishna from Balaram Bose’s house to Basu Bati. After seeing the pictures of gods and goddesses in the mansion, for which purpose he had come, Sri Ramakrishna joined the Basu brothers and his companions for a conversation. (Continued from previous issue. . .)

In every action and interaction of a divine incarnation or knower of Brahman, there are valuable lessons for us to learn and assimilate. But what can we possibly learn from the interaction between the rationalistic 1 , wealthy Bose brothers and a Paramahamsa? It is that in this conversation, Sri Ramakrishna shows himself to be an ideal logician.

Speaking about the importance of logic in public life, Swami Ranganthananda, the 13 th President of the Ramakrishna Order, says, “Today we try to impose an idea by the force of the sword and not by an appeal to the intellect and understanding. Most politicians today try to appeal to the feeling and not to the understanding. At its best it no doubt produces the loyalty and deep enthusiasm for a cause; but at its worst it expresses itself in fanaticism and mutual destruction. But the most enduring appeal is that which affects the intellect, the mind of a people, and which, through its inherent truth and beauty, gradually penetrates to the heart, producing deep convictions and rational faiths. This method has been tried by very few in the world, and amongst those who have tried, and tried successfully, one is Shankaracharya.” 2

The same can be said of Sri Ramakrishna, as we shall see in his discussion with the Bose brothers.

Sri Ramakrishna’s ability to convince spiritual aspirants through his spiritual power is well known. What is less known is his power of logical and rational reasoning, and his ability to come down to the level of his audience and elevate them. In this unique question and answer session at Basu Bati on 28 July 1885, Sri Ramakrishna demonstrates his ability as an ideal logician when imparting spiritual teachings. He employs the Socratic method and all the characteristics of an ideal logician both technically and stylistically. The Socratic method is a form of teaching used especially by Law Professors, who engage their students in “cooperative argumentative dialogue by asking and answering questions to further stimulate critical thinking and to also draw out ideas and underlying presuppositions.” 3 Technically speaking, Sri Ramakrishna shows mastery over the ability to: 1) first listen and understand the other person’s point of view and underlying

(Continued on page 36...)

The author is a sannyasi of the Ramakrishna Order and is serving at Advaita Ashrama, Kolkata. swamichidekananda@gmail.com

Pocket Tales

GITANJALI MURARI A fictional narrative based on incidents from the childhood of Swami Vivekananda.

Naren ran into the stable. “Chandra,” he called out to the syce, “saddle my horse and let’s go for a ride.” Soon he was trotting down an empty road, Chandra jogging beside him. As they crossed a big fairground, they saw a wedding party, the bridegroom and the bride smiling shyly at each other.

“They are just like Rama and Sita,” Naren laughed, waving at the couple.

The syce snorted, “Their love will fly out of the window in two days.”

“A curse?” Naren went pale, terror striking his heart.

“Yes,” the syce sighed heavily. “Ever since I got married, my life has turned into hell…I have lost all my freedom. My wife nags me constantly. Do this, do that, she says…always ordering me around. I have become her slave.” Glancing at Naren, he added, “If you want to remain content and carefree, then don’t ever marry, little master.”

Just as Naren reached home, Hari arrived, smiling broadly. “Look what I’ve got for Sita-Rama,” he exclaimed, opening his cupped hands to reveal fresh kanakambara flowers.

The author is a media professional and writer. The Crown of Seven Stars is her first novel. She lives in Mumbai. gitanjalimurari@yahoo.com Illustrator: Smt. Lalithaa Thyagarajan. lalithyagu@gmail.com

Tears sprang to Naren’s eyes and he quickly turned away. “You offer it to them,” he said and rushed to his room.

Taken aback, Hari went to Naren’s mother Bhuvaneshwari Devi and told her about Naren’s behaviour. “Yes, it is quite strange,” she agreed. “He never misses an opportunity to decorate his Sita-Rama idols and sit in meditation before them. It is hard to get him out of that room sometimes.” After a moment she said, “Let me see what I can do.”

Bhuvaneshwari Devi found Naren lying on his bed and weeping into his pillow. Caressing his head, she asked, “What is troubling you, my child?”

Bhuvaneshwari Devi wiped his face with the end of her pallu, “Yes, this is certainly a difficult matter. But I am sure we can find a solution.”

Watching her anxiously, Naren alternated between hope and despair. At last she smiled, “God takes the form and attitude that appeals most to his devotee. That’s why we have so many different Gods and Goddesses. Naren, you like Shiva, don’t you? Shiva is an ascetic, his attitude is that of a sannyasi. Why not worship him instead of Rama and Sita?”

He raced up the flight of stairs to the room on the terrace. In the soft light streaming in through a window, the image of Rama and Sita appeared to glow.

I’m sorry,” Naren whispered in a choked voice, “very sorry… but I know you understand how I feel.” Grasping the image, he carried it out and leaning over the terrace wall dropped it on the road below. It smashed into a hundred pieces. With tears running down his face, Naren returned to the room.

The next day he bought an image of Shiva and installed it in the same corner in the terrace room.

“Now you are my ideal,” he bowed his head to the God and closing his eyes, began to meditate.

Salutation to Shiva! whose glory Is immeasurable, who resembles sky In clearness, to whom are attributed The phenomena of all creation, The preservation and dissolution Of the universe! May the devotion, The burning devotion of this my life Attach itself to Him, to Shiva, who, While being Lord of all, transcends Himself. -- From Shiva Stotram composed by Swami Vivekananda