Vedanta

The

Kesari

April 2020
1

The Vedanta Kesari

Cover Story
Japa Yoga
page 15

1
`15
A Cultural and Spiritual Monthly
of the Ramakrishna Order since 1914
A pril
2020
 2

Ramanavami - 2 April 2020

Ramlala, is Sri Ramachandra as a small boy. A Ramawat sadhu who came to
Dakshineswar had worshipped Ramlala for long in a small image. He was
blessed with constant vision of Ramlala. Sri Ramakrishna too saw Ramlala. He
told his disciples:
“I actually saw—just as I see you before me—that Ramlala accompanied
me dancing, now preceding, now following me. Sometimes he importuned to be
carried in my lap. Again, when I took him on my lap, he would by no means
remain there. He would go down to run hither and thither, collect flowers in
thorny jungles or go to the Ganga to swim and splash water there. I said over
and over again, ‘My child, don’t do that, you will get blisters on your soles if you
run in the sun; do not remain in water so long, you will catch cold and get fever.’
But he did not give ear to my words, however much I might forbid him.
Unconcerned he went on with his pranks as if I was speaking to someone else.
He would sometimes grin and look at me with his two eyes, beautiful like the
petals of a lotus, or carry on his pranks with a
vengeance. He would pout both his lips and
grimace and make mouths at me. I would then
actually be angry and scold him, … I would pull
him away from the sun or from the water and
then cajole him by giving him this thing or that
and then ask him to play within the room.
Again, finding it impossible to restrain his
naughtiness I would sometimes give him a
slap or two. Thus beaten, he would pout his
beautiful lips and sob and look at me with
tears in his eyes, when I would feel pained. I
then took him affectionately on my lap and
cajoled him. I actually saw and acted thus.”
—Sri Ramakrishna: The Great Master,
p.743-44

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 3

T he V edanta K esari
A Cultural and Spiritual Monthly of The Ramakrishna Order Vol. 107, No. 4
ISSN 0042-2983

CONTENTS
107
th

ry
APRIL
Year of Publication
r S to 2020
ve
Co
15
Japa Yoga: Repetition and Reflection on
the Holy Name
Dr Satish K Kapoor
47 18
Sri Ramakrishnavedanta-
Allama Prabhu FEATURES
darshanasya Catussutri
Shivanand Shahapur 8 Atmarpanastuti Swami Harshananda
9 Yugavani
10 Guest Editorial
Sri Ramakrishna and the 13 Reminiscences
Little Magician
Pilgrimage Mindset Gitanjali Murari
25 Pocket Tales
Swami Chidekananda 27 Vivekananda Way
31 Poorva
Poc
51 Pariprasna ke
t
43 53 The Order on the March
25
Ta
le
s

Freedom Roots in the Air and

Swami Satyapriyananda Shoots in the Soil
Lakshmi Devnath
Po
o r
35 31
va

Editor: Swami Mahamedhananda

Published by Swami Vimurtananda, Sri Ramakrishna Math, Chennai - 600 004 and
Printed by B. Rajkumar, Chennai - 600 014 on behalf of Sri Ramakrishna Math Trust, Chennai - 600 004 and
Printed at M/s. Rasi Graphics Pvt. Limited, No.40, Peters Road, Royapettah, Chennai - 600014.
Website: www.chennaimath.org E-mail: vk@chennaimath.org Ph: 6374213070
 The Vedanta
of 95
t i s sue
b e r 18
Firs ept
em
, S He was a much-celebrated and much-feted Swami.
va din
a His famous address at The World’s Parliament of Religions,
hm
Bra Chicago in 1893 had catapulted him to the status of a super star. But
Swami Vivekananda was not one to bask in chaffy glory. A letter to one of
his trusted followers, from the USA, dated 12 Jan 1895, read, ‘I want to preach my
ideas for the good of the world. …What work have you done in the way of advancing the ideas
and organising in India? …My life is more precious than spending it in getting the admiration
of the world. I have no time for such foolery.’
April 2020

Swamiji, as Swami Vivekananda was fondly addressed, loved and revered his motherland
as his own mother. Every breath of his aspired for her well being and every cell in his body
yearned that she regain her lost glory. She had been a beacon light for the world until repeated
4
invasions pillaged her ruthlessly and left her not just poverty-stricken but also psychologically
drained. The latter struck at the very core, underlying the urgency for immediate redressal.
The Vedanta Kesari

Swamiji’s panacea for this lay in India’s very own practical and ennobling Vedantic wisdom.
Vedanta recognises no weakness. It proclaims that in every individual lies a mine of strength.
All that is needed is an effort to draw from it.
Swamiji started looking for the right channel to propagate the powerful message of
Vedanta. He opted for the print medium and decided to bring out a journal, giving it the name
Brahmavadin. In February 1895, he sent from USA $100 and a letter to his trusted disciple
Alasinga Perumal. The letter read: ‘Now I am bent upon starting the
journal. Herewith I send a hundred dollars… Hope this will go just
a little in starting your paper.’
If selflessness and devotion would have a form, it
would have borne the name of Alasinga Perumal.
Brahmavadin became Alasinga’s calling and the first
issue rolled out from a press in Broadway, Chennai
on 14 September 1895. The magazine included a First iss
The Ved ue of
poem of Swamiji specially composed for the anta Ke
sari, Ma
occasion. It was titled, ‘The Song of the Sannyasin’. y 1914
One verse ran thus:
Kesari One hundred and seven
years and going strong….

“Strike off thy fetters! Bonds that bind thee down,

Love, hate — good, bad — and all the dual throng,

For fetters, though of gold, are not less strong to bind;

April 2020
(Handwritten words in Swamiji’s own hand)
With this message that marked its mission, Brahmavadin made a determined entry into
the strife-ridden climate of pre-independence India. The birth of the magazine was certainly 5
an occasion for celebration but the struggles were far from over.

The Vedanta Kesari

One of Swamiji’s letters to Alasinga read: ‘I learnt from your letter the bad financial state
that Brahmavadin is in.’ This was followed by another letter that carried the line, ‘I pledge
myself to maintain the paper anyhow.’
Bolstered by this pledge, Alasinga Perumal braved on, surmounting many an impediment.
Sadly, Swami Vivekananda passed away in 1902, at the age of thirty-nine. Alasinga’s intense
anguish morphed into heightened devotion towards the magazine. But the next hurdle in
Brahmavadin’s journey came in 1909, in the form of Alasinga’s own demise. In May 1914, the
magazine, tottering as it was, floundered and ground to a halt.
It was at this crucial juncture, that the Ramakrishna Mission stepped in to revive it. The
Mission was itself in its nascent stages with many a teething problem but nothing could come
in its way of reviving the Brahmavadin. For, had not their beloved Swamiji repeatedly said, ‘The
Brahmavadin is a jewel – it must not perish!” And so, the very same month when Brahmavadin
closed, it was resuscitated with the new name The Vedanta Kesari.
The history of The Vedanta Kesari is much more than just a tale of sweat, toil and a dream
realized. It is a narrative of Swamiji’s passion for India and Alasinga’s devotion to his master.
It is a celebration of love, transcending forms.

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April 2020

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 Atmarpanastuti
Sri Appayya Dikshitendra

Sloka - 11
उल्लङ्‌घ्याज्ञामुडुपतिकलाचूड ते विश्ववन्ध त्यक्ताचारः पशुवदधुना मुक्तलज्जश्चरामि । ‌
एवं नानाविधभवततिप्राप्तदीर्घापराधः क्लेशाम्भोधिं कथमहमृते त्वत्प्रसादात् तरेयम् ॥११
O Lord wearing the crescent moon on Your forehead and worshipped by the whole
world! Transgressing Your commands, giving up all good conduct, I am now going about
April 2020

shamelessly like an animal. Having thus committed so many kinds of transgressions

arising from this mundane existence, how can I cross over this ocean of sorrow but for
Your grace.

8
Sloka - 12
क्षाम्यस्येव त्वमिह करुणासागरः कृत्स्नमागः संसारोत्थं गिरिश सभयप्रार्थनादैन्यमात्रात् । ‌
The Vedanta Kesari

यद्यप्येवं प्रतिकलमहं व्यक्तमागस्सहस्रं कुर्वन् मूकः कथमिव तथा निस्त्रपः प्रार्थयेयम् ॥१२
O Lord Girisha, ocean of compassion, you will certainly forgive all the sins which
have arisen due to this transmigratory state if one merely prays for forgiveness in fear.
Even though this is so, still, clearly committing thousands of sins every moment and so
being like one become dumb (by shame), how can I pray shamelessly!

Sloka - 13
सर्वं क्षेप्तुं प्रभवति जनः संसृतिप्राप्तमाग श्चेतः श्वासप्रशमसमये त्वत्पदाब्जे निधाय । ‌
तस्मिन् काले यदि मम मनो नाथ दोषत्रयार्तं प्रज्ञाहीनं पुरहर भवेत् तत्कथं मे घटेत ॥१३
One can become free from all sins incurred during worldly life if one fixes his mind
on Your lotus feet at the moment of death. If, at that time my mind is afflicted by the
three evils (adhyatmika, adhibhautika and adhidaivika—those arising from one’s own
body, those arising from surroundings and those arising from acts of God like
earthquake, flood, etc.) and becomes devoid of consciousness, O Destroyer of the three
cities (or destroyer of the gross, subtle and causal bodies by conferring liberation), how
will that (fixing my mind on Your lotus feet) be possible for me?

Translated by Sri. S.N. Sastri.

 Yugavani

Jnana

Y
es, one may reach Him by following the path of discrimination too: that is called
Jnanayoga. The rishis followed the path of jnana. Therefore, they sought to realize
Brahman, the Indivisible Existence-Knowledge-Bliss Absolute.
What is the meaning of jnanayoga? It is the path by which a man can realize the true
PA G E S P O N S O R : S R I S U B R A M A N I A N N . , C H E N N A I

nature of his own Self; it is the awareness that Brahman alone is his true nature.

April 2020
The jnani discriminates, saying, ‘Not this, not this’. He discriminates, saying, ‘Brahman
is real and the universe illusory.’ He discriminates between the Real and the unreal. As he
comes to the end of discrimination, he goes into samadhi and attains the Knowledge of
Brahman. 9
The Pure Atman is unattached, and one cannot see It. If salt is mixed with water, one
cannot see the salt with the eyes. That which is the Pure Atman is the Great Cause, the Cause

The Vedanta Kesari

of the cause. The gross, the subtle, the causal, and the Great Cause. The five elements are gross.
Mind, buddhi, and ego are subtle. Prakriti, the Primal Energy, is the cause of all these. Brahman,
Pure Atman, is the Cause of the cause. This Pure Atman alone is our real nature. What is jnana?
It is to know one’s own Self and keep the mind in It. It is to know the Pure Atman.
Many people talk of Brahmajnana, but their minds are always preoccupied with lower
things: house, buildings, money, name, and sense pleasures.
Tattvajnana. The word really means ‘knowledge of Self’. The word ‘Tat’ means the
Supreme Self, and the word ‘tvam’, the embodied soul. One attains Supreme Knowledge,
Tattvajnana, by realizing the identity of the embodied soul and the Supreme Self.
Jnana is the characteristic of Siva, and bhakti of Vishnu. One who partakes of Siva’s
nature becomes a jnani, and one who partakes of Vishnu’s nature becomes a bhakta.
A man cannot preserve his body after attaining Brahmajnana. The body drops off in
twenty-one days.
But some people live in the world even after attaining jnana. They see both what is
inside and what is outside the room. The light of God illumines the world. Therefore, with
that light they can discriminate between good and bad, permanent and impermanent. The
ignorant, who lead a worldly life without knowing God, are like people living in a house with
mud walls. — Sri Ramakrishna
 Guest Editorial

A Spiritual Response to the Virus

SWAMI TYAGANANDA

T
he coronavirus is making headlines. positively with our anxiety. A verse from the
Every day. In every part of the Pancadashi (7.168) is a helpful reminder of
world. Everything else has receded what is obvious but often forgotten:
into the background. No longer is the virus यदभावि न तद्भावि भावि चेन्न तदन्यथा । ‌
confined to one province of a country in one इति चिन्ताविषघ्नोऽयं बोधो भ्रमनिवर्तक: ॥
corner of the world. It is coming closer by the day,
“‘What will not happen will not happen.
by the hour perhaps, and everyone’s worried.
What will happen will happen’—this
In the absence of any medication (so far)
knowledge destroys the poison of anxiety and
that can prevent infection or cure it, our only removes all delusion.”
choice at present is to not allow the virus to
This is not fatalism. Nor does this mean
April 2020

enter the body. Which means, rigorously

that we do nothing, that we merely sit idle and
following commonsense methods such as let things take their own course. Far from it.
frequently and carefully washing the hands What it does mean is that after doing the best
with soap and minimizing contact with exposed we can to respond appropriately to any
10 surfaces in public places. Should the virus find situation, we recognize that, when all is said
a way nevertheless to infect us, we should and done, what is to be will be, what is not to
isolate ourselves immediately so as not to
The Vedanta Kesari

be won’t be. There is nothing any of us can do

become agents of spreading it further. more than our best at any given time.
Is there anything more that can be done? Our ‘best’ is not a fixed quantity. It can, and
Those amongst us who take spiritual life generally does, change with time. To do our very
seriously may want to ask themselves: besides best and, having done that, to step aside and
the obvious and essential response to the threat stop worrying—this approach helps us to focus
of infection, is there also a spiritual response? our time, skill and energy fully on the task in
What are the kind of thoughts a Vedanta hand, instead of wasting them through anxiety
student may have in preparation for a likely and, in the process, weakening ourselves.
face-off with the virus—and what can a person
Practice being alone
do in addition to the necessary precautions
already in place? One of the inevitable measures we have to
take if we are infected—or if we suspect that we
Do not panic are infected—is to isolate ourselves, so as not to
The more vulnerable we feel, the more spread the infection. That means going into
anxious we get. There is evidence that anxiety solitude. If we are not accustomed to solitude,
can dramatically weaken the immune system, then the quarantine-experience will be tough to
making us even more vulnerable to the virus. endure. Now is a good time, therefore, to practice
To get out of the vicious loop, we need to deal being alone every day at least for a few minutes.

The author is the Minister-in-charge of Ramakrishna Vedanta Society, Boston, USA, and a former editor of
The Vedanta Kesari. tyagananda@gmail.com
 Being alone is different from being lonely. A neurotic obsession with death is a form of
To be lonely is terrible and a lot of people suffer illness. It is debilitating and may need clinical
from loneliness even when they are surrounded intervention. But a positive approach to the
by people. But recognizing one’s aloneness phenomenon of death is not only healthy and
leads to a state of supreme peace and clarity. strengthening but also spiritually beneficial. This
This sounds paradoxical, but the more we may be a good time to start thinking about
realize our aloneness, the better we are able to death—what it means to me and how I would like
relate to everyone and everything around us. to face it. Spiritual texts and teachers provide
Our relationships improve and our work much needed guidance in this matter. Swami
becomes more meaningful. Every one of us Vivekananda encouraged his students to think of
comes to this world alone and we depart alone. death always. His glowing words come to mind:
A habit of daily, even if brief, forays into Look here—we shall all die [sooner or
solitude helps us to live with sanity in the ever- later]. Bear this in mind always, and then the
increasing frenzy of the world. spirit within will wake up. Then only, meanness
One way of practicing solitude is to stay will vanish from you, practicality in work will
away from television, the internet and the phone come, you will get new vigor in mind and body,
at least for a few minutes every day, and spend the and those who come in contact with you will
time alone in our own company. If we get bored in also feel that they have really got something

April 2020
PA G E S P O N S O R : S M T. B R A G A D A S . , C H E N N A I

the process, we’ll at least know how boring we uplifting from you.
are. If we cannot stand our own company, what In the beginning, this practice of thinking
right do we have to inflict it on others? of death won’t be fun. Swamiji knew that:
The practices such as prayer, worship, At first, the heart will break down, and 11
meditation, and scriptural study give us an despondency and gloomy thoughts will occupy
opportunity to being comfortable in solitude. your mind. But persist, let days pass like that—

The Vedanta Kesari

For perfection in these practices, we need to be and then? Then you will see that new strength has
alone with God, no matter in what way or form come into the heart, that the constant thought of
we visualize the divine. Those who have a daily death is giving you a new life and is making you
spiritual practice are generally better prepared more and more thoughtful by bringing every
for solitude, voluntary or enforced. moment before your mind’s eye the truth of the
Contemplate the possibility of death saying, ‘Vanity of vanities, all is vanity!’ Wait! Let
days, months, and years pass, and you will feel
We generally recognize the value of
that the spirit within is waking up with the
planning for the future, although none of us
strength of a lion, that the little power within has
knows what the future has in store for us. While
transformed itself into a mighty power. Think of
we plan for things that may or may not happen,
how many of us have a plan for death, the one death always, and you will realize the truth of
thing that is absolutely certain? The only thing every word I say. (CW, 5. 329–30)
unknown about our death are the time and the None of this means that I am going to die
cause. None of us wants to die soon, but having in the present crisis. What it does mean is that,
a plan doesn’t hurt. The fatality rate of the should such a possibility arise in my case, I am
coronavirus seems relatively low, but that not taken unawares or find myself unprepared.
doesn’t negate the possibility of me being one It is easier to face a foe if we have done our
of the few who does get infected and succumbs homework. Perhaps, death may not be our ‘foe’
to it. Even as we hope for the best, it makes at all. But how would we know if we have
perfect sense to prepare for the worst. always avoided thinking about it? Socrates’s
 words at his trial come to mind: “But now the related to aging, sickness and death never really go
time has come to go away. I go to die, and you to away, like the problems of stress, worry and fear.
live; but which of us goes to the better lot, is The more we practice being free from anxiety, of
known to none but God.” relishing moments of aloneness, and of seeing
These, then, are three among the many death not as an end but a continuation of our
things a spiritual seeker can do in the present existence in another form, the more we shall
crisis: do not panic, get used to solitude, and discover that we are all interconnected and that
think of death in a healthy way. There is no death doesn’t mean the end.
doubt that these practices will help in keeping We are at our best when we are
anxiety at bay, preparing for isolation if I need challenged. The present coronavirus crisis is a
to be quarantined, and—should it really come challenge to the ingenuity and strength inherent
to that—meeting the end with full awareness in human beings. We can face this challenge
and a heart filled with joy and peace. with wisdom, wit and farsightedness. If we do it
Oddly enough, these are the very same things well, we also make ourselves stronger to face
a spiritual seeker should do even when there is no even greater challenges ahead. They will surely
crisis of the kind we have now. The problems come and we should be prepared.
April 2020

In May 1898 Calcutta (now Kolkata) was reeling under plague. Terror-stricken people were
fleeing from the city and when local populace rebelled against the British government’s plague
regulations, troops were called to quell riots. Swami Vivekananda who was recovering his
health in Darjeeling, rushed back to Calcutta and initiated steps to begin plague relief work.
He also drafted a Plague Manifesto.
12 Selections from that manifesto are presented here:

THE PLAGUE MANIFESTO

The Vedanta Kesari

Om Salutations to Bhagavan Shri Ramakrishna

Brothers of Calcutta!
We feel happy when you are happy, and we suffer when you suffer. Therefore, during these
days of extreme adversity, we are striving and ceaselessly praying for your welfare and an
easy way to save you from disease and the fear of an epidemic.
We humbly pray to you — please do not panic due to unfounded fear. Depend upon God
and calmly try to find the best means to solve the problem. Otherwise, join hands with those
who are doing that very thing.
Come, let us give up this false fear and, having faith in the infinite compassion of God, gird
our loins and enter the field of action. Let us live pure and clean lives. Disease, fear of an
epidemic, etc., will vanish into thin air by His grace.
Always keep the house and its premises, the rooms, clothes, bed, drain, etc., clean.
Do not eat stale, spoiled food; take fresh and nutritious food instead. A weak body is more
susceptible to disease.
Always keep the mind cheerful. Everyone will die once. Cowards suffer the pangs of death
again and again, solely due to the fear in their own minds.
Fear never leaves those who earn their livelihoods by unethical means or who cause harm
to others. Therefore, at this time when we face the great fear of death, desist from all such
behaviour.
During the period of epidemic, abstain from anger and from lust — even if you are
householders.
Do not pay any heed to rumours.
In order to remove the fear of the epidemic, you should sing Nama Sankirtanam every
evening and in every locality. —Swami Vivekananda, CW. 9: 330
 Reminiscences

Reminiscences of Sargachhi
SWAMI SUHITANANDA

Swami Premeshananda (1884 – 1967) was a disciple of Holy

Mother Sri Sarada Devi. For over two decades he lived at
Ramakrishna Mission Ashrama, Sargachhi, West Bengal. Under his
inspiration countless people led a life of spirituality and service, and
many young men and women entered into monastic life. His
conversations – translated from Bengali and presented below –
were noted by his attendant who is now Srimat Swami Suhitananda,
one of the Vice-Presidents of the Ramakrishna Order.
(Continued from previous issue. . .) 48

27.11.60 – the vital force and the mind. The vital force
PA G E S P O N S O R : S R I . R . C H I N T H A I A H , H Y D E R A B A D

Maharaj: It won’t do to just say ‘I will builds up the body; and the mind carries its

April 2020
work unselfishly’. First find out why you want tidings to the intellect. The intellect checks its
to work unselfishly. You should expect to old records and decides what is to be accepted
receive at least something. It can be and what is to be rejected. This is a mechanical
experiencing an attraction towards God, or process. But to understand this, you must sit as 13
realising your relationship with God, or steady as a log – you need “nerves of steel and
understanding your relationship with the body- muscles of iron”. That is why it was the

The Vedanta Kesari

mind-intellect complex. kshatriyas (the warrior class) who pursued
Question: What is sleep? this Brahmavidya, or knowledge of the
Absolute. If parents lead a regulated life,
Maharaj: Do you know what happens
maintain the routine of meditation and japa,
when we sleep? The annamaya kosha, or
and eat nutritious food, why shouldn’t their
physical sheath, and the pranamaya kosha, or
children attain Brahmavidya? Their children
vital sheath, remain as they are. But the udana
will be born as great tapasvins, ascetics.
vayu, the vital energy, which moves upwards,
raises the manomaya kosha, or mind, and puts it Question: What is the difference between
into the vijnanamaya kosha, the intellect. As a the heart and the intellect?
result, the sense organs are unable to function.* Maharaj: When we say ‘heart’, it does not
As I am sitting here, my intellect is moving mean the physical heart. It means the intellect
in front of me; and two things emerge from it only.

* These are the Pancha Koshas or five 28.11.60

sheaths of human personality as described in Maharaj: Through his congregational
the Taittiriya Upanishad: Annamaya (Physical), singing and dancing in front of the Lord’s
Pranamaya (Energy), Manomaya (Mental), chariot, Sri Chaitanya Mahaprabhu sent
Vijnanamaya (Intellectual) and Anandamaya devotees into raptures of divine bliss. He was
(Blissful) dimensions. quite tall. And on top of that, he was supremely
 handsome. Just looking at him, people could not can hamper his meditation. Don’t you see that
help but love him. The Vaishnavas sing a song: in every verse the Gita tells us to bring the mind
‘How can young women remain chaste? There back from external activities, remain still like a
is so much beauty in every limb of Krishna that log and direct the mind inwards?
the eyes cannot have enough of it.’ Pre- Bereft of meditation, a sannyasi’s life
adolescent children, whose sexual instincts becomes miserable, difficult, and frustrated. He
have not yet awakened and who lack the will certainly be tossed around by various
restlessness of childhood, look exquisitely forces and problems. Take it this way: you are
beautiful. That is why kishori bhajana, the trying to connect yourself to God in every way.
sadhana of imitating platonic love between a You are discriminating and reasoning to know
boy and a girl, is so much in vogue among the your true identity; you are trying to unite with
Vaishnavas God through devotion; and you are constantly
W h y d o n’ t y o u r e f l e c t o n S r i practicing yoga. Therefore, I say that if you
Ramakrishna? People are generally fond of want to be a sannyasi, you must first practise
beautiful forms. Sri Ramakrishna’s hair, his tranquility.
smiling eyes, his face, his neck, the shoulder Question: So whatever the circumstances
bones, his chest, hands, and feet are most may be, we should not allow them to disturb
April 2020

beautiful. Looking at them, you will not know our peace of mind. Is that what you mean?
how time has passed away.
Maharaj: No, not peace of mind, but
Question: If I devote myself to work steadiness. There are some aspirants who
solely out of compassion for those who are simply sit quiet and will not be disturbed into
14 suffering, will it be harmful for me? action even if the whole world burns. It is
Maharaj: When you are face to face with enough for them if their self-interests are
The Vedanta Kesari

a miserable person, serve him to the best of fulfilled. This state is disastrous. It gives rise to
your ability. Then reflect on the fact that there tamoguna or indolence. By persistent practice
has always been such misery. In the Satya, of remaining steady under all conditions, both
Treta, and Dvapara yugas, and even now, many favourable and unfavourable, you will finally be
people suffer such misery all over the world. established in the state of steadiness [as a
That is to say, you must discriminate and stitha-prajna, a man of steady wisdom].
analyse so that the thought of misery does not To remain constantly steady, you need a
disturb your mind or distract you from the subtle intellect and sharp discriminative power.
contemplation of God. You should know your true nature. Each person
Steadiness of mind matures through is a machine working like the game of three
work. If the mind remains steady even amidst sticks (i.e., the play of the three gunas: sattva,
the push and pull of work, then know that you rajas and tamas). Behind these stands Chit or
are proceeding on the right path. You can get Consciousness प्रकृतेः क्रियमाणानि गुणैः कर्माणि
things done by forcing and browbeating the सर्वशः, “Actions are done by the gunas of
workers; but the results will not last long and Prakriti….” Gita 3:27). Unless you know this
the principles of sannyasa will be lost. But if truth you cannot remain unperturbed. It is Lord
you gently coax them to work, the effect Hari Himself who is hidden inside everyone.
becomes lasting, although the work may get a Like a boy at play, He has assumed these forms
little delayed. All this is to ensure that a
sannyasi will not have any such thoughts which (Continued on page 24...)
 Cover Story

Japa Yoga:
Repetition and Reflection
on the Holy Name
DR SATISH K KAPOOR

Japa is one of the easiest spiritual practices. Holy Mother Sri Sarada Devi has said ‘japat
siddhi’ which means that spiritual fulfillment can be achieved by japa. A brief but comprehensive
understanding of japa is presented in this article.
PA G E S P O N S O R : S R I G . V E N K ATA R A O, H Y D E R A B A D

April 2020
Meaning and path of devotion. Japa is an essential

J
apa means repetition. Japa yoga is a ingredient of tapasya, asceticism or austerity in
spiritual discipline in which yoga or pursuit of god realization. It is also a part of
union between the microcosmic self formal worship along with fire-offering (homa),
and the macrocosmic Self is sought by constant meditation (dhyana), and other religious rites. 15
repetition of a mystic syllable, sound, sacred
text, formulaic prayer, or some divine name.

The Vedanta Kesari

Typology
Japa is a prelude to divine remembrance Japa has been variously classified in the
(smarana) that helps one to cognize the Hindu tradition. Nitya japa is a part of daily
subjective self. It can be chanted loudly duty. Naimittika japa is an occasional obligation
(vaikhari), whispered (upanshu), hummed on special or sacred occasions. Kamya japa is a
(bhramari), or internalized mentally (manasa). means to attain desired results. Prayshchitta
The Tantrasara of Abhinavagupta defines japa is an expiatory rite. Achala japa is
japa as aksharavrittih – repetition of letters. performed at fixed time and place unlike the
Both the Bhagavadgita (10:25) and the Manu chala japa, which has no such restriction.
Smriti (II:85-86) liken japa to yajna, a sacrifice Pradakshina japa is repetition of the holy name
mentioned in the Vedas for man’s spiritual while circumambulating a shivalinga or a
evolution. Both proclaim that japa is superior sacred tree like pipal, vata, or bilva among
to ritualistic sacrifices. Pouring the oblations of others. Akhanda japa is undertaken without
japa into the fire of the inner spirit involve break for a specified period of time. Likhita japa
knowledge (jnana), action (karma) and is the writing of an incantation or a guru-
devotion (bhakti). Hence, japa is called the mantra in a personal notebook many times at a
inner sensibility (antarabhava) of the three stretch, for weeks or months, while observing
major yogas – path of knowledge, path of action silence (mauna). Balivaishavadeva japa is

The author is a distinguished writer based in Jalandhar City. His book, Hinduism: The Faith Eternal is
published by Advaita Ashrama, Kolkata. infinityami50@gmail.com
 feeding the fish, insects or dumb creatures, Padme Hum’, ‘Om Namo Bhagavate Vasudevaya’,
uttering Rama-Rama or some other holy name ‘Soham’, ‘Rama’, ‘Vitthala’, ‘Rama-Krishna-Hari’,
at same time. ‘Namah Shivaya’, ‘Achyuta, Anant, Govinda’‘
In terms of spiritual quality (guna), japa is Satnam Vaheguru’, etc. have become so
of three types. When the seeker tries to common that people utter them without
establish affinity with divinity, without the least knowing their pronunciation, appropriateness,
thought of deriving any material gain, it is or esoteric aspects. Japa can be done with or
sattvic japa; when he tries to please higher without a rosary. The purpose of a rosary is to
powers for the fulfillment of some desire, it is keep track of the number of times holy words
rajasic; and when he intends to harm others or syllables are chanted.
through obnoxious rites, it is tamasic japa. Japa should be done according to the
Progressing steadily on the sattvic path, japa is prescribed method. For example, in the Gaudiya
absorbed by the inner self, resulting in its Vaishnava tradition, the pancha-tattva mantra
spontaneous reverberation in the subconscious is recited before beginning japa-meditation —
mind, day and night. This is ajapa-japa, the the chanting of the Hare Krishna Mantra – Hare
apogee of all types of japa. It leads to samadhi. Krishna, Hare Krishna, Krishna Krishna Hare
Hare, Hare Rama Hare Rama, Rama Rama Hare
April 2020

Practicing Japa Hare.

Japa can be practiced individually or as a Patanjali suggests in the Yoga Sutra (I:28-
part of community worship, as in case of Nama- 29) that japa should be accompanied by proper
sankirtana. Nama is the svarupa of the lord and deliberation on the meaning of words or
16 syllables that are repeated. The Vaikhansa
sankirtana is the means to invoke him by
singing his glory and attributes in a school of Vaishnavism (known after Vikhana)
The Vedanta Kesari

congregation. Music makes japa more suggests that repetition of the Gayatri mantra
efficacious by elevating the mind and the soul should be followed by chanting the mantras of
without much effort. In Padma Purana, the Lord Lord Vishnu and finally by mahamantras of
says: “I reside not in Vaikuntha, nor in the heart eight or twelve syllables with the mind focused
of yogis; I reside where My devotees do on the Lord.
sankirtana.” Sri Ramakrishna advised that japa should
While practicing japa individually, one be done with single-minded devotion in
should sit in a quiet environment at a fixed time solitude: “Suppose there is a piece of timber
and place, facing the east or the north. But japa sunk in the water of the Ganges and fastened
can also be done during free time at home or in with a chain to the bank. You proceed link by
office and even while performing the chores of link, holding to the chain and you dive into the
life. “Remember, while standing, sitting, and water and follow the chain. Finally, you are able
sleeping, sing Hari Hari (name of god) even to reach the timber. In the same way, by
when on the way”, says Sri Guru Granth Sahib repeating God’s name you become absorbed in
(Asa: M5). Him and finally realize Him.”
Although initiation or guidance by a guru Each holy word used for japa carries a
helps one to understand the dynamics of nama- specific type of cosmic force. If a japa-mantra
japa, many people practice japa without formal does not harmonize with the characteristics of
consecration. Some holy names, words or one’s chosen deity (ishta devata), it is likely to
mantras like, ‘Om’, ‘Hari Om Tat Sat’, ‘Om Mani create spiritual schizophrenia due to dissonant
 vibrations, when repeated. Obviously, one cannot mental and astral planes and ‘M’ represents the
have a vision (darshana) of Kali by repeating the deep sleep and the waking states.
name of Rama; or that of Krishna by chanting the Delving on the significance of japa, Guru
glory of Shiva, even though all represent different Nanak Dev says in Japji (pauri 32): “If there be a
aspects of the Supreme Reality. hundred thousand tongues in place of one, and
each of these hundred thousand be turned into
Efficacy of Japa twenty hundred thousand, then the One Name of
Japa is glorified because it helps the mind the Lord should be uttered with every tongue in
to attain singleness of intent and sustain divine a cycle each of hundred thousand times.”
thoughts. Japa is laced with three powers –the It may be argued that the mechanical
vibratory power of incantation (mantra shakti), repetition of words cannot raise consciousness
the power of the deity being invoked (devata to an optimum level. But words have power and
shakti) and the will of the sadhaka to attain form, more so, if they have been sanctified. Japa,
ultimate spiritual objective (sadhana shakti). performed with earnestness and apperception,
changes the chemistry of the mind, making it
Japa is a spiritual method in its own right.
tranquil and transparent, and catapults it
PA G E S P O N S O R : D R . J A N A K I M A H A D E VA N , C H E N N A I

The Japaka Upakhyana in Shanti Parva of the

towards spirituality.
Mahabharata, delineates the efficacy of japa,

April 2020
specially of Gayatri mantra, also called Savitri Japa is the easiest way to spiritual
mantra, because it is addressed to the sun. Not unfoldment. A Puranic story goes that Devarishi
surprisingly, Lord Krishna proclaims in the Narada was teaching a nomadic hunter about
Bhagavadgita “Of sacrifices, I am the japa.” the efficacy of the japa of Rama-nama. As the
17
hunter could not remember the word Rama,
The practice of reciting the dhikr (zikr) to
Narada pointed to a dead tree, asking him to
glorify god in Islam, of spinning the prayer-

The Vedanta Kesari

repeat the word mara (meaning dead) which
wheel (Mani-wheel ) in Buddhism, or of
the hunter knew by heart, and which in reverse
repeating the Jesus’ prayer in Eastern
order, became Rama. In course of time, the
Orthodox Church, comes somewhat close to the
hunter attained supreme realization.
concept of japa. Japji, the morning prayer of the
The place where japa is practiced becomes
Sikhs is a veritable call to the repetition of and
holy due to the spiritual vibrations it generates.
deliberation on the Lord’s name in ambrosial
By repetition, a perennial wave of godly
hours. Jaap Sahib of the 10th Sikh Master, Guru
thoughts is built up in the atmosphere. As a
Gobind Singh, is also recited by the devout
result, the restless mind is tamed and
Sikhs in praise of One god.
senses cease to flow out, preparing the ground
Om (AUM), the mystic syllable, is used for for deep concentration. Japa awakens
japa in Hindu, Buddhist, Jaina, and Sikh the static life-force within. Sometimes, japa
traditions, sometimes as a prefix to mantras or bestows mystical powers that are beyond the
sacred words. It is the Word of God, the sound comprehension of mortals. Japa dilutes passion,
of the Absolute which manifests existence. The fear, sorrow and negative thoughts, strengthens
letters ‘A’ ‘U’ ‘M’ represent creation, the will, purifies the astral body (linga sharira),
preservation and dissolution respectively. ‘A’ and leads to the direct vision of god or one’s
represents the physical plane, ‘U’ represents the personal deity.
 Article

Sri Ramakrishnavedantadarshanasya Catussutri

श्रीरामकृष्णवेदान्तदर्शनस्य चतुस्सूत्री
SWAMI HARSHANANDA
This article presents an interpretation of the first four aphorisms of the Brahmasutras
according to the philosophy of Sri Ramakrishna.

प्रस्तावना incarnated in Bengal, in the nineteenth century

भगवान् श्रीरामकृष्णपरमहंसदेवः गयाक्षेत्रदेवतायाः of the Christian era, to protect and rejuvenate
गदाधरमहाविष्णो: अवतार एव इति तद्भक्तलोके the ancient religion of Hinduism. He realised
सुप्रसिद्धः। ‘यदा यदा हि धर्मस्य ग्लानिर्भवति भारत। God in the form of Kali, the Mother of the
अभ्युत्थानमधर्मस्य तदाऽऽत्मानं सृजाम्यहम्॥’ (गीता ४.२) Universe, after superhuman austerities and
April 2020

इति स्वेनैव कृतप्रतिज्ञाऽनुसारेण सः सनातन then distributed the spiritual wealth he got
हिन्दूधर्मस्य रक्षणार्थमुद्धारार्थं च ऊनविंशतितमे from that to the world at large. Through his
क्रिस्ताब्दशतमाने वङ्गदेशे अवततार। कठिनतपोद्वारा disciples like Swami Vivekananda he
परमेश्वरं जगन्मातृकालिकारूपेण साक्षात्कृत्य तेन प्राप्ताम् established a monastic Order to continue the
18 tradition of his message. The doctrines of this
आध्यात्मिकसम्पत्तिं जगति विचकार।
विवेकानन्दादिसच्छिष्यद्वारा मठमेकं निर्माय spiritual tradition are what we call ‘Sri
The Vedanta Kesari

स्वोपदेशसम्प्रदायं प्रवर्तयामास। एष उपदेशसम्प्रदाय एव Ramakrishna Vedanta Darshana’ (Sri

श्रीरामकृष्ण-वेदान्तदर्शनम्। विविधवेदान्त दर्शनानि Ramakrishna Vedanta Philosophy). Different
बादरायण महर्षिकृतब्रह्मसूत्रग्रन्थमेव अधिकृत्य प्रवृत्तानि। Vedanta philosophies had originated mainly
based on the Brahmasutras of Badarayana only.
अथ च चतुस्सूत्रीति प्रसिद्धस्य प्रथमसूत्रचतुष्टयस्य
Since it has been accepted by all the Vedantins
व्याख्यानमेव आदर्तव्यमिति सर्ववेदान्तिभिरङ्गीकृतत्वात्
that the commentary on the first four sutras
इहापि श्रीरामकृष्ण वेदान्तदर्शनस्य दृढीकरणाय
only, well-known as the Catussutri, is worthy of
चतुस्सूत्रीव्याख्या आरभ्यते॥
consideration, here too, in order to establish
the Vedanta Philosophy of Sri Ramakrishna
Introduction firmly, the commentary on the Catussutri has
Bhagavan Sri Ramakrishna Parama- been taken up.
hamsadeva is well-known among his devotees
as the incarnation of Gadadhara Mahavishnu, तत्र आदिमं सूत्रम्
the presiding deity of the pilgrim centre Gaya. अथातो ब्रह्मजिज्ञासा।।१।।
As promised by himself – “Whenever dharma कर्तव्येति शेषः।
declines and adharma raises its head, O Bharata अथशब्द आरम्भार्थो मङ्गलार्थश्च। अथशब्दे
(Arjuna), I incarnate myself” (Gita, 4:7), he अकारश्च थकारश्चेति द्वौ अक्षरौ स्तः। अकार: सर्ववर्णानां
The author, a senior sannyasi of the Ramakrishna Order and head of Sri Ramakrishna Math, Bengaluru, has
authored a number of books including the three-volume A Concise Encyclopaedia of Hinduism and Nama
Ramayana Mahima bengaluru@rkmm.org
 प्रारम्भको विष्णुश्च। थकारस्तु पर्वतवत् रक्षणं ददाति लयपर्यन्तं कार्यं यतः यस्माद् वस्तुनः भवति तदेव
(राघवस्य एकाक्षरकाण्डः)। अत एव अथशब्दः मङ्गलार्थ ब्रह्म।
ग्रन्थस्य प्रारम्भं च सूचयति। Second Sutra
First Sutra To the question “What is the nature of
In that work, the first sutra is: Brahman to be enquired into?” (he) answers:
1) “Now, therefore, enquiry into 2) “(Brahman is that Reality) from
Brahman.....” which, beginning with creation (to
“should be undertaken” is the rest (of the dissolution of) this (world) (takes place)”
sentence). That is verily Brahman, the object from
Here the word atha conveys two meanings: which the birth, or starting with birth, up to
‘beginning’ and ‘auspiciousness’. This word dissolution, of this manifest and unmanifest
contains two letters: a (अ) and tha (थ). world takes place.
A (अ) is the very first letter of the अस्मिन् जगति वर्तमानं सर्वं वस्तु उच्छिष्टम्‌भवद्
Sanskrit alphabet and means Vishnu. The letter आस्ते यतः जिह्वायुक्तवाचा निरूपितत्वात्। ब्रह्म तु सदा
tha (थ) gives protection like a mountain (c.f. मनोवाचामगोचरत्वात् एकैकमनुच्छिष्टमस्ति। तथाऽपि
Ekaksharakanda of Raghava). Therefore, the मोक्षेच्छुसाधकानामनुग्रहाय यथा कथञ्चित् तद् वर्णयितुं
word atha signifies auspiciousness and starting प्रयतितव्यम् ; रेखागणितशास्त्रे यथा तथा। तत्र पत्रादौ

April 2020
of the text. आदर्शबिन्दुरेखादीनां लेखनमशक्यमपि स्थूलकलमद्वारा
लिखितुं शक्यम्। तच्छास्त्रमादृत्य गृहमन्दिरप्रासादादीनां
PA G E S P O N S O R : A D E V O T E E , C H E N N A I

यतः ब्रह्मसाक्षात्कारद्वारा मोक्ष एव मानव जीवनस्य

चरमलक्ष्यम्, यतश्च साधनावस्थायां तद् बौद्धिकज्ञानमपि निर्माणं सुखेन निवर्त्यते। एवमेव इहापि मुमुक्षूणां
अपेक्षते अत: ब्रह्मविषयेऽपि जिज्ञासा कर्तव्या। साधनसौकर्याय तद्विषयकं सर्वं ज्ञानं दातव्यम्। 19
Since the ultimate goal of human life is to All the objects of this world have been
attain liberation through the realisation of defiled being uttered through the mouth while

The Vedanta Kesari

Brahman and since even during the period of explaining them. However, Brahman alone is
spiritual practice that realisation needs the help undefiled since it has not been comprehended
of intellectual knowledge (of Brahman), the by the mind and speech. Still, for the benefit of
enquiry into the nature of Brahman ought to be the aspirants seeking liberation, we have to
undertaken. make an attempt to explain that Brahman
ज्ञातुमिच्छा जिज्ञासा। ब्रह्म ज्ञातुमिच्छा ब्रह्मजिज्ञासा। somehow or the other, just as in the science of
यदा इच्छा तीव्रा भवति तदा ज्ञानमपि शीघ्रं प्राप्यते। अतः geometry. There, though it is not possible to
ब्रह्म ज्ञातुं, तद्द्वारा मेक्षमवाप्तुं तीव्रेच्छा कर्तव्या इति represent an ideal point or a straight line etc., it
भावः॥ is possible to represent them through a big pen.
Jijnasa means ‘the desire to know’. The And based on this science, houses,
desire to know Brahman is brahma-jijnasa. temples, palaces etc., are being built with ease.
When the desire to know becomes intense, then In the same way, here also all the facts related
knowledge too is gained quickly. Hence to know to that subject are to be provided for the benefit
Brahman and to attain liberation through that, of the spiritual aspirants.
intense desire is to be cultivated. अथ च अस्य एकमेवाद्वितीयं निर्विशेष
चिन्मात्रस्वरूपं यत् तत् प्रथमा स्थितिः। मायाशबलितं
द्वितीयं सूत्रम् सर्वज्ञत्व-सर्वशक्तत्वादि-निखिल
जिज्ञास्यब्रह्मणः लक्षणं किमिति प्राप्ते ‌ कल्याणगुणगणानाम् एकमात्रम् आश्रयः इति यः
ब्रूते–जन्माद्यस्य यतः ॥२॥ सः द्वितीया स्थितिः। एतस्मादेव कारणात् द्वे अपि अतीत्य
अस्य व्यक्ताव्यक्तजगत: जन्मादि जन्मप्रभृति वर्तत इति सा अनिर्वचनीया तृतीया स्थितिः।
 Reality is undifferentiated pure conscious- कृष्ण-शिव-विष्णु गाड्-अल्लेत्यादि-विविधनामभिर्निर्दिष्टं परं
ness, and it is one only without any second. The तत्त्वमपि स एव। स एव लक्ष्मी-दुर्गा-काली-सरस्वतीत्यादि
second state of this one and the same Reality देवीनामभिरपि निर्दिश्यते।
associated with Maya, is characterised by Yet, Brahman associated with maya
omniscience and omnipotence, and is the incarnates, taking hold of maya, to protect
repository of multitudes of all noble qualities. dharma in the world. Or the same Brahman
Because of this very reason, that which is (Impersonal God), for the sake of the devotees
indefinable and beyond these two states is the becomes a Personal God with forms, by the
third state of this Reality. cooling effect of devotion even as water turns
निर्गुणं ब्रह्म यथा नित्यसत्यं तथा तस्मादुद्भूत into ice because of intense cold. He Himself is
चिदचिद्विशिष्टजगदपि लीलासत्यमिति अङ्गीकर्तव्यम् immanent in the whole world; and again, He is
एकस्माद्बीजादेव उद्भूत-त्वचशस्यादिवत्। the Transcendent Reality called variously as
As impersonal Brahman is the eternal Rama, Krishna, Vishnu, God, Allah, etc.
Reality, so also this world of the sentient Again, it is He Himself who is indicated by the
and the insentient that has emerged out of names of goddesses like Durga, Kali, Sarasvati
that (Reality) should necessarily be considered and so on.
as relatively real—just like the bark and अथ जीवमीमांसा। जीवाश्चतुर्विधाः बद्धाः मुमुक्षवः
April 2020

fruits of a tree produced by one and the same मुक्ताः नित्यसिद्धाश्चेति। बद्धाः संसारसागरे सदा निमग्नाः।
seed. मुक्ताः संसारसागरात् उद्धृताः। नित्यसिद्धास्तु न कदापि
यया परं ब्रह्म एतत् जगत् सृजति सा मायेति निबद्धाः। अतः मुमुक्षव एव साधनपथे उद्युक्ताः।
प्रख्याता। माया तु ब्रह्मणः अभिन्ना दाहिकाशक्तिः Now an enquiry into the (nature of the)
20 यथाऽग्नेः। individual soul. Souls are of four kinds: the
The (force) by which Parabrahman creates bound, the ones who are striving for liberation,
The Vedanta Kesari

this world is well-known as maya. (This) maya is the liberated, and the ever perfect. The bound
non-different from Brahman even as burning souls are those always immersed in samsara
power of fire (is non-different from it). sagara (the ocean of transmigratory existence).
माया च अविद्यामाया विद्यामायेति द्विविधा। The liberated ones are those who have been
कामकाञ्चचने एव अविद्यामाया, सा च जीवं बध्नाति। delivered from samsara. The ever perfect ones
ज्ञान-भक्ति-वैराग्यरूपा विद्यामाया विमोक्षाय भवति। are those who were never bound. So, those who
अहिमुखे स्थितः विष: सन्दष्टप्राणिनमेव यथा हन्ति, अहिं are aspiring after liberation alone are treading
न उपहन्ति, तथैव माया जीवात्मानमुपहन्ति न तु ब्रह्म। the path of spiritual practices.
The very first state of this Ultimate Maya अस्मिन्कलियुगे जनाः अन्नगतप्राणाः; अर्थात्
has two aspects: Vidyamaya and Avidyamaya. अतीवदेहतादात्म्यं गताः। अत एव ज्ञानमार्गे वा योगमार्गे
Lust and greed are themselves avidyamaya. वा अशक्ताः। नारदीयभक्तियोग एव तेषाम्
Vidyamaya is of the nature of knowledge, अत्युत्तमसाधनापथः।
devotion and detachment that help one to In this age of Kali, people’s lives are centred
attain liberation. The poison within the mouth on food; i.e., they are intensely identified with the
of the snake kills others bitten by it, but not the body. That is why they are not competent to
snake itself. Similarly maya harms the follow either the path of knowledge or the path of
individual souls but not Brahman Itself. yoga. For them, the best path is bhakti or devotion
तथाऽपि मायाशबलितं ब्रह्म जगति धर्मरक्षणाय as propounded by Narada.
तामवष्टभ्य अवतरति। अथवा तदेव ब्रह्म भक्तजनानां अस्मिन् योगे गुरूपदेशेन प्राप्तं नामसहितं
शीतलभक्तेः प्रभावात् सगुणः साकारः परमेश्वरो भवति हिम भगवद्रूपोपासनमेव प्रशस्तमिति विहितम्। तस्मादेव
इव जलात् शैत्यात्। स एव निखिलजगदन्तर्यामी च। राम- भगवद्दर्शनं प्राप्यते तेनैव मुक्तिरपि सिध्यति।
 In this yoga or path of spiritual discipline, sutra the entire Vedanta Philosophy of Sri
the best mode of sadhana that is prescribed is Ramakrishna was described. Is this philosophy
the repetition of the name of God imparted by in accordance with the scriptures or is it
the spiritual teacher, along with meditation on opposed to it? Keeping this doubt (in mind)
His form. Through this itself one would realise (this sutra) sastrayonitvat clears it.
God and attain liberation. शास्त्रं योनिः समर्थनकारणं यत् तत् शास्त्रयोनि। यतः
ज्ञानमिश्रितभक्तिः, दीन-दरिद्र-रोगि-अज्ञादीनां श्रीरामकृष्णवेदान्तदर्शनं शास्त्रसम्मतं अतः तद्
नारायणदृष्ट्या सेवाऽपि अद्यतनकाले अनुत्तमोपाय: आदरणीयमिति सूत्राभिप्रायः ।
चित्तशुद्धिद्वारा भगवन्तं साक्षात्कर्तुम्। कथञ्चित् तं ज्ञात्वा That which has got the sastra or the
भवबन्धनाद् विमुक्ता भवेयुः सर्वे जनाः। scripture as the basic source or cause of proof,
In these days, devotion coupled with is sastrayoni; i.e., issued from the scripture.
knowledge and service to the poor, distressed, Since the Vedanta Philosophy of Sri Rama-
sick, ignorant etc., considering them as Narayana krishna is in accordance with the scriptures, it
is also the unrivalled means of realisation of God, is to be accepted with reverence. This is the
through the purification of mind. import of this sutra.
By knowing God by any means, all must ‘शासनात् त्राणनाच्चैव शास्त्रमित्यभिधीयते’ इति ‌
attain liberation from the bonds of trans- हि शास्त्रस्य निर्वचनम्। अतः वेदादारभ्य

April 2020
migration. वेदाविरुद्धसकलधर्मग्रन्थाः शास्त्रशब्देन
मुक्तपुरुष: विज्ञानी अन्तर्निहितब्रह्मानन्दो भूत्वा परिगृहीतव्याः।
PA G E S P O N S O R : A D E V O T E E , C H E N N A I

प्रारब्धकर्मान्तपर्यन्तं परमकृपया लोकसंग्रहार्थ स्वेच्छया Sastra or scripture is defined as that

कर्म करोति॥ which gives a command and protects (the
person who obeys it). Hence, starting from the 21
The liberated one called as a Vijnani,
Vedas all the religious treatises that are not
enjoying the bliss of Brahman within himself,
opposed to the Vedas have to be classed under

The Vedanta Kesari

works by his own will with great compassion
the word sastra.
for the good of the world as long as his
अत्रास्ति एको विशेषः । ब्रह्मसूत्रग्रन्थः बादरायण
prarabdha karma lasts.
व्यासमहर्षिणा विरचितः इति सर्वैः ज्ञातमेव। तस्य
व्याख्यानावसरे तेनैव कृत-महाभारत-पुराणादि सर्वग्रन्थेषु
तृतीयं सूत्रम् भवानि श्रुतिसम्मतानि यानि कानिचन वाक्यानि तानि
शास्त्रयोनित्वात् ॥३॥ सर्वाण्यपि स्वीकर्तव्यानि।
Third Sutra Here, there is one specialty. It is a well-
3) ‘Because (the Sriramakrishna- known fact that the work Brahmasutras was
vedanta-darshana) is rooted in the sastras composed by the sage Badarayana Vyasa. While
or scriptures (therefore it should be commenting on this treatise, we have to accept
honoured).’ all the statements agreeing with the Vedas,
द्वितीयसूत्रे यद् एतस्य जगतः सृष्टिस्थितिप्रलय contained in the works like the Mahabharata,
कारणं तदेव ब्रह्मेति निर्वचनं कृतम्। अथ च तदधिकृत्य the Puranas etc., written by Vyasa himself.
समग्रश्रीरामकृष्ण-वेदान्तदर्शनं प्रपश्चितम्। किमेतद्दर्शनं अधुना श्रीरामकृष्णवेदान्तदर्शनस्य एकैकमपि तत्त्वं
शास्त्रसम्मतं उत शास्त्रविरुद्धम् इति संशये प्राप्ते शास्त्रसम्मतमिति दर्शयिष्यते। ब्रह्म निर्गुणं निराकारं च।
शास्त्रयोनित्वादिति परिहरति। ‘अशब्दमस्पर्श
In the second sutra it has been defined मरूपमव्ययं तथाऽरसं नित्यमगन्धवच्च यत्’ इति हि
that, that which is the cause of creation, कठश्रुतिः (३.१५)। ‘यत्तदद्रेश्यमग्राह्यमगोत्रमवर्ण
preservation and dissolution of this universe is मचक्षुःश्रोत्रं’ ‘तदपाणिपादम्’, इति मुण्डकोपनिषदि
itself Brahman. And again, on the basis of that (१.१.६)।
 Now it will be shown that every doctrine भूतानि जायन्ते। येन जातानि जीवन्ति। यत्
of Sri Ramakrishna Vedanta Philosophy fully प्रयन्त्यभिसंविशन्ति। तद्विजिज्ञासस्व। तद्ब्रह्मेति।’ इति
agrees with the scriptures. तैत्तिरीयोपनिषदि (३.१)।
Brahman is without any attributes and Brahman Itself creates the world.
forms. “Brahman is soundless, intangible, The Chandogyopanishad says, “In the
formless, undecaying and likewise tasteless beginning, my dear, this (universe) was Sat or
eternal and odourless” says the Kathopanishad Being alone. It thought, ‘May I become many!
(3.15). The Mundakopanishad says: “Brahman (May I) bring forth beings!’” (6.2.1, 3).
cannot be seen, cannot be grasped, has no root In the Taittiriyopanishad we find, “That
or attributes, no eyes, no ears, no hands or feet.” from which these beings are born, That by
(1.1.6). which, when born, they live, That into which (at
तदेव सगुणं साकारं च। ‘य एषोऽन्तरादित्ये the time of dissolution) they enter, they
हिरण्मयः पुरुषः दृश्यते हिरण्यश्मश्रुः हिरण्यकेशः merge—seek to know That. That is Brahman.”
आप्रणखात् सर्व एव सुवर्णः’ इति छान्दोग्ये (१.६.६)। (3.1)
‘एष आत्माऽपहतपाप्मा विजरो विमृत्युर्विशोको मायाशबलितं ब्रह्म जगति धर्मरक्षणाय तामवष्टभ्य
विजिघत्सोऽपिपासः सत्यकाम: सत्यसङ्कल्पः’ इति च अवतरति। ‘धर्मसंस्थापनार्थाय’ ‘प्रकृतिं स्वामवष्टभ्य’
(८.१.५)। ‘सम्भवाम्यात्ममायया’ इति भगवद्गीतासु (४.८; ६)।
April 2020

The same (Brahman) again, is with Brahman associated with maya, taking
qualities and forms. In the Chandogyopanishad hold of it, descends to the world, for the
(we read), “The Golden Person who is seen in protection of dharma. The Bhagavadgita
the sun, who has a golden beard and declares: “For the establishment of dharma,”
22 golden hair, who is golden to the very tips “taking hold of my own prakriti,” “I incarnate
of his nails.” (1.6.6). (Again, the same through my maya” (4.8, 6).
The Vedanta Kesari

work says), “This Self is free from sin, free from ब्रह्म निखिलजगदन्तर्यामी। ‘तत् सृष्ट्वा
old-age, free from death, free from grief, free तदेवानुप्राविशत्’ इति तैत्तिरीयके (२.६)। “एको देवः
from hunger, free from thirst. His desires come सर्वभूतेषु गूढः सर्वव्यापी सर्वभूतान्तरात्मा’ इति श्वेताश्वतरे
true and his resolutions (too) come true.” (६.११)।
(8.1.5). Brahman is the inner controller of the
ब्रह्म तु मायाशबलितम्। ‘ते ध्यानयोगानुगता whole universe. The Taittiriyopanishad
अपश्यन् देवात्मशक्ति स्वगुणैर्निगूढाम्’ इति (declares), “Creating that (the world), He
श्वेताश्वतरोपनिषदि (१.३)। ‘मायां तु प्रकृतिं विद्यात्, entered into that.” (2.6). The Svetashvatara (too
मायिनं तु महेश्वरम्’ इति च (४.१०) ।। says), “One God is hidden in all beings. He is
Brahman however, is tainted by maya. It is all-pervading and the inner Self of all beings.”
said in the Svetashvataropanishad (1.3), “They (6.11).
(the sages), absorbed in the yoga of meditation, अथ भक्तियोगविषये। ‘भक्त्या त्वनन्यया शक्य
discovered the (creative) power belonging to अहमेवं विधोऽर्जुन। ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परन्तप’
the Lord Himself and hidden in its own gunas.” इति गीतायाम् (११.५४)।
(And again:) “Know then that prakriti is maya Now about Bhaktiyoga. The Gita says, “By
and the Great God is the possessor of that single-minded devotion, I may, in this form, be
maya.” (4.10). known, O Arjuna, and seen in reality and also
ब्रह्मैव जगत् सृजति। ‘सदेव सोम्येदमग्र आसीत् entered into.”
....तदैक्षत बहु स्यां प्रजायेयेति’ इति छान्दोग्योपनिषदि अपि च गुरुभक्तिप्रशंसनद्वारा गुरुणा कृतमन्त्र
(६.२.१.३)। ‘यतो वा इमानि दीक्षाप्रदानान्यपि स्वीक्रियन्ते श्रुत्या; तद्यथाः—’यस्य देवे
 पराभक्तिर्यथा देवे तथा गुरौ। तस्यैते कथिता ह्यर्थाः elucidated (before explaining the meaning of
प्रकाशन्ते महात्मनः’ इति (श्वेताश्वतरोपनिषत् (६.१३)। the sutra).
By highlighting the importance of अस्मिन् जगति विविधसिद्धपुरुषैः उपदिष्टा: अनेके
devotion to the guru, the scripture espouses the धर्माः सन्ति। ते सिद्धपुरुषाः परमेश्वररूपम् एकमेव सत्यं
tradition of receiving the mantra etc., from the स्वेनैव उपासनामार्गेण साक्षात्कृत्य लोकसंग्रहार्थं तमनुभवं
guru. For instance, the Svetasvataropanishad वर्णयितुं प्रयतिताः। मनोवाचामगोचरस्य
eulogises, “If these truths have been told to a अपरोक्षानुभवमात्रगम्यस्य एतस्य
great soul who has the highest devotion for God वर्णने मानवमुखोक्तशब्दजालं सुतरामसमर्थम्।
and for his guru as for God, then they surely एकदा एकलवणपाञ्चालिका सागरस्य अगाधतां मातुं गत्वा
shine forth (as inner experience).” (6.23). तं प्रविवेश। तत्क्षणमेव तस्मिन् लीनत्वात् सुतरां न
मुक्तपुरुषः सदा आनन्दी भवति। ‘आनन्दवांश्च शशाक। एवमेव इहापि मन्तव्यम्।
भवति यो हैवं भवति’ इति मैत्र्युपनिषदि ६.२३)। In this world, there are many forms of
The liberated soul always remains in bliss. religions taught by different prophets. These
The Maitri Upanishad says, “One who becomes prophets, having realised one aspect of God
so, verily becomes blissful!” through their own mode of sadhana, have tried
‘न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन। to articulate their own experience for the good
नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि’ ॥ इति o f t h e wo rl d . ( H oweve r ) s i n c e t h i s

April 2020
भगवतैवोक्तत्वात् (गीता ३.२२) मुक्तपुरुषोऽपि transcendental experience is beyond the reach
PA G E S P O N S O R : S R I V I S H N U T. A . , C H E N N A I

लोकसंग्रहार्थं कर्म करोत्येव। of mind and speech, it is not at all possible to

The liberated one also works for the good explain it through human language. Once a salt
of the world, for, the Lord Himself has so doll went to measure the depth of the sea. As
declared, “O Arjuna! I have no duty in the three soon as it entered (the sea) it melted in it and 23
worlds, because I have nothing to gain which I did not succeed (in its venture). It should be

The Vedanta Kesari

want to gain. Yet, I continue to engage myself in understood that similar is the case here also.
action.” (Gita 3.22). एवं स्थितेऽपि प्राकृतजनोऽपि श्रेयोमार्गं प्राप्नुयादिति
एवं यद्यत् श्रीरामकृष्णदेव: उपदिष्टवान् तत्सर्व आशयेन ते सर्वे स्वेषामनुभवं येनकेनापि प्रकारेण
शास्त्रसम्मतमेव, अत: ‘शास्त्रयोनि’ एव॥ विवृतवन्तः। ब्रह्मानन्दत्वरूपेण एषोऽनुभव एक एव। अपितु
In this way, whatever Sri Ramakrishna एतानि विवरणानि भाषावैविध्यदृष्ट्या
taught, has the approval of the scriptures. देशीयसंस्कृतिवैविध्यदृष्ट्या च पृथक्पृथगिति दृश्यन्ते। अत
Hence it is shastrayoni or rooted in the एव तेषां सिद्धानाम् अनुयायिनः परस्परं युध्यमाना आसते।
scriptures. In spite of this, all those (prophets)
somehow or the other, gave expression to their
चतुर्थं सूत्रम् experiences for the good of the ordinary
तत्तु समन्वयात् ॥४॥ people. If we take the bliss of Brahman into
Fourth Sutra consideration, this experience is the same (in
4) ‘Since (the final experience of all all cases). Yet, because of the varieties of
religious paths) is the same, that languages and differences in local customs,
(Philosophy of Sri Ramakrishna is relevant their descriptions appear to be different from
for all times, for all’). one another. That is why the followers of these
अत्रादौ श्रीरामकृष्णदर्शनस्य उत्तरभागः perfected ones go on fighting among
निरूपयितव्यः। themselves.
Here, in the beginning itself, the final part तद्यथा-पिपासार्ताः केचन जना: तटाकमेकं
of Sri Ramakrishna’s Philosophy has to be विभिन्नसमये गत्वा जलम् अपिबन्। तदनन्तरं एकत्र
 मिलित्वा तस्य नाम्नः विषये ‘जलम्, पानी, वाटर्’‌ इति Those who are intoxicated by this kind of
वदन्तः विवदिरे। एवमेव इहापि द्रष्टव्यम्। conceit, declare, “My religion is the best; and
For example—Some people feeling thirsty the other religions are either untrue or
went to a pond at different times to drink water. inferior.” They are like ‘the frog in the well’ and
After drinking, they happened to gather should be ignored completely.
together. Then there ensued a dispute among एतान्सर्वान्विचार्य सर्वेषां धर्माणाम् उपासनामार्गान्
them as to the name of the liquid such as ‘jala’, एकैकशः अनुसृत्य, ते सर्वेऽपि एकस्मिन्नेव ब्रह्मानुभवे
‘pani,’ ‘water’ etc. Similarly, here also the same पर्यवस्यन्ति इति ज्ञातवान् भगवान् श्रीरामकृष्णदेवः।
is to be understood. Considering all these (facts), Sri
अथ यदि वस्तुनः अनुभवः एकदेशीयः तदाऽपि Ramakrishna practiced the spiritual disciplines
परस्परं कलहाय भवति। तथाहि जात्यन्धाः केचित् of each of these religions separately and came
गजमेकं द्रष्टुं गताः। ते सर्वे to the conclusion that they all culminate in
तस्य विभिन्नानवयवान् एकदेशे स्पृष्ट्वा ‘एष गजः direct experience of the same Brahman.
भित्तिवदस्ति, शूर्पवदस्ति, स्तम्भवदस्ति, रज्जु अतः एतत्सत्यं हृदि निधाय एतत्सूत्रं व्याख्यातव्यम्।
वदस्ति’ इति तस्य वर्णनं कृतवन्तः परस्परं युयुधिरे। “तु”, यत: अस्मिन् जगति प्रचलिताः सर्वे धर्माः
If the experience of the object is partial, उपासनामार्गाश्च एकस्मिन्नेव अपरोक्षब्रह्मानुभवे पर्यवस्यन्ति
then also there is room for mutual dispute. For इत्यतः समन्वयात् अनुभवसाम्यात् येन तदुपदिष्टं तस्य
April 2020

instance—A few blind persons went to ‘see’ an श्रीरामकृष्णस्य तत् विशिष्टदर्शनं सार्वकालिकं सार्वजनीनं
elephant. Touching the different parts of the भवितुमर्हति इति दिक्॥
elephant they described it as being like a wall, Hence, keeping this view in mind, this
a winnower, a pillar, a rope and so on and sutra has to be interpreted.
24 started quarreling among themselves. Since (tu) in this world, all the extant
अथच अन्यदपि कारणं भवेद्विग्रहाय—स च ‘कोऽन् religions and the different modes of spiritual
The Vedanta Kesari

योऽस्तिसदृशोमया’रूपाहङ्कारः। ये एतदहङ्कारमाश्रित्य ‘मम practice culminate in one and the same

धर्म एव प्रशस्ततमः, अन्ये च सर्वे असत्तमा अवरा वा’ transcendental experience of Brahman (or God)
इति घोषयन्ति ते सर्वे दूरादुपेक्षणीयाः कूपमण्डूकवत्। showing that there is similarity or identity
And again, there can be one more reason (samanvayat) among them, this (tat) unique
for the conflict—it is the egotism of the form philosophy of Sri Ramakrishna is relevant for
‘Who is there equal to me?’ (c.f. Gita 16.15). all time and for all persons.

Reminiscences of Sargachhi (continued from page 14 ...)

and enjoys Himself; and when He feels like it, how to withdraw the mind, do not know what
He will withdraw from these forms into His the mind should be withdrawn from, do not
true nature. He has infinite power and can raise know what to focus it on, and do not know why
Himself by His mere wish. The best service that any of this should be done. Finally, they resort
I can render him is nothing more than to to keeping consorts. But maybe they die
remove obstacles from His path. uttering the name of Hari.
The householders practise constant A true spiritual aspirant faces danger at
remembrance of God and chanting of His name. every step. Unless he remains alert, with the
Many cry out “Hari, Hari” at the time of death. sword of knowledge always in hand, he may
The Vaishnava mendicants do the same. But inadvertently commit reprehensible acts in
they experience a spiritual fall because they are moments of weakness.
not established in practice. They do not know (to be continued. . .)
 Pocket Tales

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

S
hibu and Hari stuck their heads out of the carriage window. The sea shimmered
in the distance, boats of different sizes anchored in it. But one ship towered over
the rest. “That is the Syrapis,” Naren exclaimed, his eyes shining. “It has come all
the way from England!”
Even before the carriage could roll to a stop, they jumped out and ran to the pier.
Many people stood in a long, snaking line.
“Sir,” Naren requested a
man, “is this line for the
warship?”

April 2020
“Yes,” the man smiled.
PA G E S P O N S O R : D R . R A M YA S . , C H E N N A I

“But not just to see it from the

outside! If you wait for your
turn, you will be able to take a
25
tour inside the Syrapis…”
“A tour!” Naren and his

The Vedanta Kesari

friends exchanged delighted
grins and joined the queue.
They reached the
gangway after a long time and
as they tried to follow the
others, two guards stopped
them. “Show your permit,”
they demanded.
The boys looked at each
other in bewilderment, “What
permit?”
“This ship belongs to His Majesty, King Edward VII,” one guard said. “You cannot go
inside without getting the permission to see it…”
“From where do we get the permit?” Naren asked him.
“Do you see that green building by the side of the road? An officer there is issuing it…
go ask him…”

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
 But when they reached the entrance to the building, a huge man blocked their path
and looked down at them from his great height.
He asked, “What would three little boys be doing here?”
Shibu and Hari scurried behind Naren, peeping over his shoulder.
“Children are not allowed inside…”
Naren opened his mouth to speak but the gatekeeper banged his stick on the ground,
“I said no children…leave…”
“Naren…” Shibu and Hari pulled him by the arm. “Let’s go home…it is no use…”
But Naren shook his head, “We are not going back without taking the tour…” His eyes
searched the building.
“Do you see all those people waiting outside?” he pointed to the floor above. “I am
sure the officer is in that room…”
“But to get there, we have to go up the main stairs, and that giant won’t allow us
entry,” Shibu said, looking disheartened.
“Not if we can find another way…wait here for me…”
April 2020

Naren ran behind the building and whooped with joy. A spiral staircase went all the
way to the floor above. He climbed it swiftly and found the room that he had seen from
below.
26 “Excuse me, please,” he said, squeezing through a small crowd and at last entered the
room.
The Vedanta Kesari

A British officer, behind an imposing desk, looked up in surprise. “What do you want
boy?” he asked in a stern voice.
Naren stepped forward. “Sir,” he began earnestly, “my friends and I have come from
very far to see Syrapis…and we don’t want to return home without taking the tour…will
you please give us a permit?”
The officer’s face softened. There wasn’t a trace of fear in the boy and his big, brown
eyes shone with intelligence, a sweet smile on his lips.
“You are a confident young chap,” the officer nodded. “I like that! How many of you
wish to take the tour?”
Naren walked down the main staircase, grinning broadly and tapped the gatekeeper
on his arm. “I met the officer,” he said waving the permit.
“But how did you get past me?” the gatekeeper cried out in amazement. “I have been
standing here all this time…”
Naren laughed, “Oh, I know some tricks…you see, I am a magician!”

It is a tremendous error to feel helpless. Do not seek help from anyone.

We are our own help. If we cannot help ourselves, there is none to help us.
— Swami Vivekananda
 PULLOUT FOR REFERENCE

Series 5: Understanding India

- through Swami Vivekananda's eyes

ISSUE
ISSUE 27
10 Lectures covered thus far in this series include:
1. First public lecture in the East
(Issue 22: India - the punya bhumi)
2. Reply to the address of welcome at Ramnad
(Issue 23: India - the giant awakens)
3. Vedantism
focus in this issue: (Issue 24, 25, 26)

The responsibility placed on us

On the arrival of Swami Vivekananda at Pamban, he received a warm and hearty welcome.
It was here that he first presented the future responsibility of India:

April 2020
“
PA G E S P O N S O R : S M T. V E N I R A J , C O I M B AT O R E

Our sacred motherland is a land

of religion and philosophy — the
birthplace of spiritual giants — the
27
land of renunciation, where and where
alone, from the most ancient to the

The Vedanta Kesari

most modern times, there has been the
highest ideal of life open to man.

“ We Hindus have now been

placed, under God's providence,
in a very critical and responsible
position. The nations of the West
are coming to us for spiritual
help. A great moral obligation
rests on the sons of India to fully
equip themselves for the work
of enlightening the world on the
Designed &
problems of human existence. developed by

ILLUMINE
Knowledge Catalysts
> Turn overleaf to explore further... ®
www.illumine.in
 Key messages from the lecture:
Every race and nation has a particular ideal which is the
1
backbone of national life
–– Every race and nation appears to have a particular ideal which is the backbone of
national life. While other nations have ideals like politics, military power, commercial
supremacy, mechanical genius; India’s ideal has always been religion and spirituality.

I have been in the countries of the

West — have travelled through many
Mercantile
Military lands of many races; and each race and
genius & Power
expansion each nation appears to me to have a
particular ideal — a prominent ideal
INDIA
Mechanical running through its whole life; and this
Genius Politics
Commercial ideal is the backbone of the national
Supremacy life. Not politics nor military power, not
commercial supremacy nor mechanical
Religion genius furnishes India with that
April 2020

& spirituality backbone, but religion; and religion

India's Ideal
alone is all that we have and
mean to have. Spirituality
Alternative Ideals
has been always in India.
28
The Vedanta Kesari

2 India continues to be ever active in the spiritual plane

I discard the idea that India was ever passive. Nowhere has activity been more pronounced
than in this blessed land of ours, and the great proof of this activity is that our most ancient
and magnanimous race still lives, and at every decade in its glorious career seems to take on
fresh youth — undying and imperishable. This activity manifests here in religion.

–– There is a widespread belief that

Visibility of Impact
the Hindu is mild and passive. This
is not true. On the contrary, India
Gross
has been exceptionally active, the (easily
proof being that this ancient race visible)
seems to rejuvenate itself — time
and again. Religious
Less
& Spiritual
visible
–– This activity in the Hindus manifests Plane
itself in religion. But, those engaged Intellectual
in grosser activities tend to judge Plane
Not easily
the Hindus through their own Material visible
standards of activity (which are in Plane

other planes).
 –– Moreover, activity in the religious/
Influence of Impact
spiritual plane is not visible easily to
those engaged in activities in the grosser
intellectual and physical planes.

–– It is also important to recognize that while

the manifestations of muscular power Muscular Manifestation Influence
power of the of the spirit
are marvellous, the manifestations of the intellect
intellect through the machines of science
are even more so. Yet, not one of them is
more potent than the influence which the
spirit exerts upon the world.
Manifestations Influence that the
Great indeed are the manifestations of of muscular spirit exerts upon
muscular power, and marvellous the power the world (more
potent than the
manifestations of intellect expressing other two)
Intellect manifesting
themselves through machines by the appliances of itself through the
appliances of
science; yet none of these is more potent than the
PA G E S P O N S O R : A D E V O T E E , T E Y N A M P E T, C H E N N A I

science
influence which spirit exerts upon the world.

April 2020
3 The world is looking to India for spiritual food
29
–– The eyes of the whole world are now Here alone is the best ideal for mankind

The Vedanta Kesari

turned to India for spiritual food; and
THERE IS NO SALVATION EXCEPT THROUGH
India has to provide for all races. THE CONQUERING OF DESIRES, AND NO
MAN IS FREE WHO IS SUBJECT TO THE
–– There is a widespread exploitation
BONDAGE OF MATTER.
and abuse of power in the world.
Everybody needs to know that there The eyes of the whole world are now turned towards
is no salvation except by conquering this land of India for spiritual food; and India has
of desires, and no man is free who to provide it for all the races. Here alone is the best
is subject to the bondage of matter. ideal for mankind; and Western scholars are now

All nations are coming to understand striving to understand this ideal which is enshrined
in our Sanskrit literature and philosophy, and which
and appreciate this important truth.
has been the characteristic of India all through the
–– When a thirst for knowledge arises ages.
then Divine Providence responds by As soon as the disciple is in a position to grasp this
making such knowledge available truth, the words of the Guru come to his help. The
through the right source. Lord sends help to His own children in His infinite
mercy which never ceaseth and is ever flowing in
–– The unique understanding that it is all creeds. Our Lord is the Lord of all
the same God manifesting in multiple religions. This idea belongs to India alone;
creeds and religions is available in and I challenge any one of you to find it in
India alone. any other scripture of the world.
 Hindus are now placed, through God's providence,
4
under a great moral obligation
–– Since the dawn of history, no missionary Since the dawn of history, no
went out from India to propagate Hindu missionary went out of India to
doctrines and dogmas; but a wonderful propagate the Hindu doctrines
change is coming upon us, inspired by and dogmas; but now a wonderful

the Lord. change is coming over us. Shri Bhagavân

Krishna says, "Whenever virtue subsides and
–– Hindus have now been placed under immorality prevails, then I come again and
God’s providence in a very critical and again to help the world."
responsible position. The nations of the
West are coming to us for spiritual help. We Hindus have now been placed, under God's
providence, in a very critical and responsible
–– A great moral obligation rests on the position. The nations of the West are coming
sons of India to fully equip themselves for to us for spiritual help. A great moral
enlightening the world on the problems obligation rests on the sons of India to fully
of human existence. equip themselves for the work of enlightening
the world on the problems of human existence.
April 2020

30 We can become great again only if we begin to work in earnest

5
on behalf of our religion
The Vedanta Kesari

–– In other countries, good and great men One thing we may note, that whereas you will
take pride in tracing back their descent find that good and great men of other countries

to some robber baron in the past. But take pride in tracing back their descent to
some robber-baron who lived in a mountain
we Hindus take pride in being the
fortress and emerged from time to time to
descendants of Rishis and sages who
plunder passing wayfarers, we Hindus, on the
lived on roots and fruits in mountains
other hand, take pride in being the descendants
and caves, meditating on the supreme. of Rishis and sages who lived on roots and
fruits in mountains and caves, meditating
–– However degraded and degenerated
on the Supreme. We may be degraded and
we may be today, we can become
degenerated now; but however degraded and
great only if we begin to work in right
degenerated we may be, we can
earnest on behalf of our religion.
become great if only we begin to
work in right earnest on behalf of
our religion.

For the full lecture, refer to The Complete Works of Swami Vivekananda, Vol. 3,
Lectures from Colombo to Almora - Reply to the Address of Welcome at Pamban
If you have any questions on this lecture, do post your queries on
www.vivekanandaway.org
You can also access previous issues of Vivekananda Way here.
 Ma
gic
,M
ira
cle
s and e
the Mystical Twelv

LAKSHMI DEVNATH

Roots in the Air and Shoots in the Soil

The Story of Thirumazhisai Aazhvaar
PA G E S P O N S O R : S R I S H A R AT K U M A R VA R I YA R , B E N G A LU R U

(Continued from previous issue. . .)

“P
oorva, wake up …”
She opened one eye and asked lazily, “What, Swami Thaatha?” Poorva

April 2020
noticed that she was lying on a cot strung with ropes. “Hmmm …” she
remarked, sitting up. The last thing that she could recall was strolling down the road after
the dramatic happenings of … yesterday? Given her experiences so far on this trip, she
decided she couldn’t say that with certainty. It could have been yesterday, the day before, 31
last month, or even last year.
Poorva briskly shook her head, as if trying to clear her mind. Once again, she focused

The Vedanta Kesari

on her surroundings and realized that she was in a little house. The roof was tiled and the
walls were plastered with mud. From the ceiling hung a row of pots, stacked neatly one on
top of the other and held together by rope slings. In one corner of the room was a small
stool. On it was a neem twig and a brass pot filled with water.
Poorva walked to the doorway and found the doorframe smeared, at regular intervals,
with turmeric and vermilion. She wondered how and when she had come to this small,
old-fashioned house.
She turned to look at the Swami. He seemed lost in thought. Looking at his kindly face,
Poorva smiled. Her questions no longer seemed important. She was having a great time –
things were there the moment she needed them, be it a bed, a new dress, or even a house.
This journey was more exciting than anything she had ever experienced!
Her relaxed attitude vanished when she caught sight of the Aazhvaar leaving his
house. Poorva was up like a shot.
“He is leaving town and we’re going with him,” the Swami smiled.
“One can’t have any secrets with you around,” Poorva laughed in admiration. Her
thoughts turned to Thirumazhisai Aazhvaar. She felt happy that the Swami had decided

The author is a researcher and writer with various books and articles on Indian music and culture to her credit.
lakshmidevnath@gmail.com Illustrator: Smt. Lalithaa Thyagarajan. lalithyagu@gmail.com
 they would go with him. Ever since she had set eyes on Thirumazhisai Aazhvaar, there had
never been a dull moment. Adventure and this Aazhvaar did seem to go hand in hand!
“Do you know where we are now, Poorva?”
“At Kanchipuram, of course …” Poorva began nonchalantly, when it hit her that she
was standing in the open. The house, which she had been admiring barely a few minutes
back, had vanished without a trace. Surely, it was only a short while since she had seen
the Aazhvaar leave his house.
“Where on earth are we?” Her tone was shrill.
The Swami closed his ears in jest and then pointed towards a stone slab on the road.
It said ‘Perumpuliur’.
“I suggest,” said the Swami gently, “that you give up trying to find rational answers
for your experiences. As for the time factor, if years can get packed into one day, then why
not hours into minutes?”
“Don’t tire my brain with your complicated explanations,” Poorva made a mock plea
and heard a forceful “Shhh!” in reply. She cast a sharp look at the Swami and found him
deep in thought.
April 2020

Poorva looked up and saw a crow perched on a branch. Its cheeky expression made
her suspicious. She was about to confront the bird, when strains of lively music reached
her ears. She turned to see Thirumazhisai Aazhvaar singing as he walked down the path
ahead of her. Poorva was captivated by the song’s rhythm and did a little jig right there on
32 the street.
“‘You became the schools of thought and truth and untruth, all in one. O Lord of
The Vedanta Kesari

wondrous deeds, You became the taste and sound and sensations,’” translated the Swami.
“To put it very simply, it means that God is everything that we see, feel, hear, etcetera. This
is one of the 120 songs that the Aazhvaar has composed to this beat. All of them contain
a number of philosophical ideas …”
Even as Poorva listened to him politely, she observed Thirumazhisai Aazhvaar
approach one of the houses near the path. She thought that he probably needed
to rest. Nearby were several Brahmin pundits, chanting some verses.
As the Aazhvaar sat down on the thinnai outside the house, they
abruptly stopped their recitation. They seemed vexed, and talked
agitatedly amongst themselves, with several of them even
gesturing rudely towards the Aazhvaar.
“They’ve stopped the recitation because they don’t want the
Aazhvaar to listen to the Vedas. They feel he is not qualified
enough,” whispered the Swami into Poorva’s ear. A saddened Poorva
saw Thirumazhisai Aazhvaar get up from his seat and resume his
journey. Obviously, he had guessed the reason.
The Brahmins got ready to proceed with their chanting. But much
to their frustration, they could not recollect the line of the hymn they
had been reciting! The Aazhvaar, who was only a short distance away,
noticed their distress. He walked to a nearby field and picked a stalk
 of the black variety of paddy that grew there. From a distance, the Brahmins saw him nip
it with his fingernails and throw it down.
“Magic again?” questioned Poorva, totally bewildered as to what the Aazhvaar was
trying to do.
“For a change, no,” replied the Swami. “By his gesture, he is trying to communicate
the meaning of the line they have forgotten, and he has succeeded. That phrase from the
Vedas goes: Krishnaanaam vreeheenaam nakhanirbhinnaanaam. Krishna means ‘black’,
vreehi is ‘grain’ (in this case, paddy), nakhah means ‘nail’ and nirbhinna means ‘split’. Out
of respect for the feelings of the Brahmins, he tried to refresh their memory in a subtle and
symbolic manner.”
Poorva appreciated the cleverness of the Aazhvaar, though she was hurt by the
insensitivity of the Brahmins. Hey, what was this she saw? The Brahmins were rushing
towards the Aazhvaar and seeking his forgiveness! Poorva felt happy at the way God had
made them realize that they had insulted a holy man. After comforting them, the Aazhvaar
PA G E S P O N S O R : S R I D E VA S I S C H O W D H U R Y, B E N G A LU R U

continued his journey. Poorva and the Swami walked behind him.

April 2020
The village of Perumpuliur was a pretty sight with its thatched huts, plantain groves,
and rows of coconut and palm trees. Poorva observed the villagers keenly as they gathered
the paddy from the fields, their feet deep in water and slush. Children were having great
fun, playing tag on the muddy paths. The girls were clad in long skirts, but the boys wore
only loin cloths. Poorva longed to join in their fun. She felt sad that she could not, and 33
dreamily kicked a small stone lying in her way.

The Vedanta Kesari

The excited voices of passers-by caught her attention. She looked casually at them.
They were pointing towards the Aazhvaar, an awestruck expression on their faces. What
is it now, Poorva wondered, stepping closer to them. She heard them describe how the idol
in the Vishnu temple was continually turning to face the Aazhvaar in whichever direction
he moved.
Poorva smiled. This was nothing new. Obviously, these people had still not heard
about the incident at Kanchipuram. So what, she would tell them of the uniqueness of this
Aazhvaar. Forgetting for a moment that no one could see or hear her, she moved forward,
but stopped when she saw a priest rush out of the temple and hurry away. Poorva’s focus
shifted, and she raced after him, feeling like a detective.
The priest stopped in front of a homa kundam and talked animatedly to a person
whom he addressed with reverence as ‘Perumpuliur Adigal’. The sage-like Adigalaar
immediately got up and walked towards the Aazhvaar. Poorva saw the Adigalaar bow down
before the Aazhvaar and lead him to the altar. There, he gave the Aazhvaar a place of
honour.
All the other Brahmins there were very unhappy with the respect given to the
Aazhvaar. Poorva was curious about how he was going to handle this tricky situation. She
saw him fold his hands in prayer and then point to his bare chest. An inquisitive Poorva
rushed near the Brahmins, tripping over a few stones in her haste. From there, she saw a
wonderful vision of Lord Vishnu and Goddess Lakshmi on the bare chest of the Aazhvaar!
 “I do hope you didn’t close your eyes this time. Shake off that dazed expression from
your face. Aren’t you used to these miracles by now?” the Swami teased Poorva.
“I must say that Thirumazhisai Aazhvaar is really a super magician.” Poorva sounded
exuberant.
“This is not magic. This is the effect of true devotion. Believe me, it works!” said the
Swami.
Poorva turned to look at the Brahmins and chuckled. Despite being so learned, they
had not understood this simple truth.
Swami Thaatha and she quickened their pace and followed the Aazhvaar out of the
village.

“Thiruk … kudan … thai,” Poorva read the name on the stone sign.
The Swami filled in the details. “The Cholas rule this part of the country. Poorva, this
town is what we know as Kumbakonam today.”
“Oh,” said Poorva politely, and remembered that her uncle and aunt lived in this city.
April 2020

She was getting quite muddled about ‘time’ again, when the Swami pointed out that
they were at the temple of Lord Aravaamudhan. Spontaneously, Poorva joined her palms
together and closed her eyes.
About to rattle off her usual ‘wish list’, she stopped when she heard the Aazhvaar tell
34 the Lord, “You’re resting, O Kesava; won’t You raise Yourself a little and speak to me?” And
before her very eyes, the deity, which had been in a reclining position, raised itself a little.
The Vedanta Kesari

“Gosh! One more in an endless round of miracles!” said Poorva breathlessly.

Before she could digest this, a medley of voices reached her ears. She looked around
to see a group of people get down from a tourist bus and walk in. The presence of a bus in
the ‘Aazhvaar times’ confused her. The puzzle deepened when she saw her uncle and aunt
enter the temple.
She saw a man who looked like a tourist guide explain, “I’m sure all of you know the
story of Thirumazhisai Aazhvaar and how the Lord invariably obeyed him. One such
incident took place in this historic temple of Lord Aravaamudhan. The story goes that
Thirumazhisai Aazhvaar requested this Lord to raise Himself a little and speak to him and
the Lord obeyed.
“Observe this deity! It seems as if He is about to get up. It was an amazing reversal of
roles, with an exchange of titles as well. To this day, the Lord of this temple is known as
Aravaamudha Aazhvaan, and the Aazhvaar as Thirumazhisai Piraan. Piraan, as you all
know, means ‘God’.”
“How amazing!” the crowd gasped.
“The riddle of time seems to be a little too much for me to handle!” Poorva exclaimed.
In sheer exhaustion, she slid down to the temple floor and was soon fast asleep.
(to be continued. . .)
This story book is available through www.lakshmidevnath.com
 Article
Freedom
SWAMI SATYAPRIYANANDA

T
his is an easy-to-understand story but focus on a successful strategy to achieve the
told by Swami Vivekananda in his final outcome envisioned by them.
masterly work on Raja Yoga The title immediately arouses the curiosity
illustrating the process discussed elaborately to know how could the minister, up there on a
by Patanjali in his aphorisms. The purpose very tall tower left to die of starvation, escape?
behind retelling the story is that its impact on This curiosity will be missing in the top-down
the reader may be greater if not told in the narration because the details would have already
usual top-down manner but in the bottom-up been stated. And this curiosity is needed for the
PA G E S P O N S O R : A D E V O T E E , M Y L A P O R E , C H E N N A I

manner. It will generate more questions, more youth who are keen to know how they can

April 2020
interest and eagerness to ask the question, actualise their distant vision from their present
“How did that happen?” By taking it out of the highly discouraging situation. A rigmarole, do
context of spiritual pursuit, this story will help this and do not do that, will lose all charm and
the youth to work out the process which sound as mere sermonising.
ensures a success story for themselves. 35
Now the question is, “How did the minister
The story begins thus: “There was once a
make good his escape?”

The Vedanta Kesari

minister to a great king. He fell into disgrace. The
In answer it is said, “You must believe that
king, as a punishment, ordered him to be shut up
the minister made good his escape. For this he
in the top of a very high tower. This was done
and the minister was left there to perish. He had must have used a long stout rope that could carry
a faithful wife, however, who came to the tower his weight, one end of which he tied to the bars
at night and called to her husband at the top to of the window and the other end he let loose to
know what she could do to help him.” Skipping fall to the ground; he climbed down the rope to
the details that follow, “the minister descended the bottom of the tower and escaped with his
from the tower ... and made his escape.”1 That is faithful wife before anyone could find out!” There
the story in a nut-shell. was no other way to escape.
In the bottom-up approach, the first thing If you ask, “But, how did the rope get into
to be said is what happened at the end! And that the hands of the minister up on a very tall tower?
is that the minister made his escape from the Who took it up to him? Not the wife, certainly!”
tower and from the impending doom of a death The reply is “The minister made good his
by starvation. So, the title of the narration is escape and you must trust that he indeed did so.”
“Freedom” and not “Disgraceful Punishment”. As to how he got the rope, well, he had in his
The point here is that the youth should not harp, hand a stout twine, one end of which he let fall
as they usually do, on their present predicament, to the ground and the wife tied the stout rope

The author is a senior sannyasi of the Ramakrishna Order and lives in Belur Math. satyapriyananda@rkmm.org
 to it. The minister pulled up the stout twine and “The minister directed his wife to attach
up went the rope. That simple! the silken thread firmly to the beetle, then to
If you again ask, “But, how did the smear its horns with a drop of honey, and to set
minister come to possess the stout twine?” it free on the wall of the tower with its head
The reply is “The minister made good his pointing upwards. She obeyed all these
escape from the tower. You must believe that.” instructions and the beetle started on its long
journey. Smelling the honey ahead it slowly crept
That required him to use a rope. To get the
onwards in the hope of reaching the honey, until
rope up to the minister, the minister needed to
at last it reached to top of the tower, when the
have a stout twine. And he got the stout twine by
minister grasped the beetle and got possession
letting down the pack thread which he had with
of the silken thread.” That simple a strategy!
him so that his faithful wife could tie the stout
twine to it. That simple! He needed the stout The message of this story is that one must
twine in-between because pack thread could not carefully study the problem at hand, fix the goal
have handled the weight of the long rope. to be reached, plan the methodology both as
regards to the method in general and in all its
If you then ask, “But, how did the minister
minutest details, and execute faithfully.
come to possess the pack thread?”
The minister shut up at the top of the very
The reply is “The minister made good his
April 2020

tall tower is helpless to access freedom, which is

escape by climbing down the tower with the
his goal, without the wife at the bottom of the
rope which he obtained using the stout twine,
tower. The wife, being faithful, can execute what
which again he obtained using the pack thread.
her husband wants her to do because she is free
36 It is that simple and you must believe that it did
to move about. The minister cannot come down
happen so.”
and the wife has no access to the top! A rope for
As to how the minister got the pack
The Vedanta Kesari

the minister’s escape cannot be taken up to the

thread, well, he used the silken thread which he top of the tower by any means without
had with him. something lighter like a stout twine, which
Now, if you ask, “But, from where did the requires something still lighter like pack thread,
minister come to possess the silken thread? Did and which again requires a very light but strong
he use something lighter to get the silken silken thread. This silken thread also requires a
thread up to the top of the tower? And where living agency, like the beetle, for taking it up to
does this story end, anyway?” the top! Further, the beetle needs incentive,
The reply is “You must trust that the namely, the honey!
minister made good his escape. And this he When the strategy is worked out, all it
could not have done without a rope. He could requires is meticulous execution. All along the
not have got the rope to the top of the tower process, the main thrust is that the goal of
without the stout twine which he had with him. freedom can be, as it was indeed, achieved.
He could not have got the stout twine up to the Even in the worst situation one should never
top of the tower without the silken thread abandon hope of some saving means. Hence,
which he by then had. And here is how he got struggle is the watchword placed by Swami
the silken thread: Vivekananda before the youth.
Reference : 1) The Complete Works of Swami Vivekananda. 1:143
 RAMAKRISHNA MATH, UTTARKASHI
Ganganagar, P.O. Uttarkashi, Uttarakhand, 249193
Mobile: 9447051231; Email: uttarkashi@rkmm.org

Offering to Bhagavan Sri Ramakrishna: An Appeal

Dear Devotees & Friends,
Ramakrishna Math and Ramakrishna Mission, Belur Math declared open a Math centre
at Uttarkashi, an ancient holy town in the Garhwal Himalayas on 20 Oct 2017. There was
already an ashrama, named “Ramakrishna Kutir”, on a small piece of land since 1963. It was
maintained directly by the Belur Math, and sadhus of our Order used to stay for intense
tapasya in the traditional monastic way, begging food from outside and living a simple
austere life. The same tradition continues till date.
In view of expanding Swami Vivekananda’s ideal of service and spirituality among the
masses we plan to purchase some land measuring at least one acre around Harsil Valley,

April 2020
near Gangotri. Along with retreat centres for sadhus and devotees, some welfare activities
for the benefit of the poor and underprivileged will be taken up after acquiring and
developing the land.
An estimated cost of Rs. 2 crores is required to set up and develop this additional unit
of our Math. We request our friends and devotees, trusts and corporate bodies to contribute 37
liberally to complete this project of welfare and spirituality at the earliest.

The Vedanta Kesari

Donations can be made by NEFT/RTGS to the account given below:
A/C Name : Ramakrishna Math, Uttarkashi
Bank Name : Union Bank of India
Branch Name : Uttarkashi Branch
A/C No. : 601802010006696
IFSC : UBIN0560189
Foreign contributions may kindly be sent through the headquarters at Belur Math
(Ramakrishna Mission, Belur Math, Howrah-711202; email- accounts@rkmm.org) requesting
it to credit the fund in Uttarkashi Math A/c.
Kindly send us email (to uttarkashi@rkmm.org ) or SMS (to 9447051231) after the
transaction intimating the purpose of your donation as “Donation for purchase of land and
development of the Math.” Please also send your PAN and full postal address.
Donations towards our Math are exempted from IT under 80G Act.
May Sri Ramakrishna, Ma Sarada, Swami Vivekananda bless you all.
Yours in the Lord,
Swami Amaleshananda
Adhyaksha
 Ramakrishna Math, Cooch Behar
Ramakrishna Marg, New Town P.O. & Dist. Cooch Behar, PIN- 736101, West Bengal.
Phone:03582-233859 / 8942843897
E-mail: coochbehar@rkmm.org; rkmath.coob@gmail.com. Website : http://rkmcoochbehar.org

Construction of a New Temple of Bhagawan Sri Ramakrishna Deva

AN APPEAL
Dear devotees/friends,
History
In 1947, soon after partition, Brahmachari Harendra Narayan relocated the Ramakrishna
Ashrama from Lalmonirhat in Bangladesh to Cooch Behar in North Bengal. Maharaja
Jagaddipendra Narayan Bhup Bahadur donated the land for the ashrama. Br. Harendra, an
initiated disciple of Swami Vijnanananda (one of the direct-disciples of Sri Ramakrishna), was
a tireless worker. With the dynamic support of Br. Nimai and active participation of local
devotees, he developed the ashrama and constructed a temple for Sri Ramakrishna (in 1951,)
the Vivekananda Vidyapith Students’ Home, and initiated a number of other service activities.
Present Temple
April 2020

The small temple is at present damaged due to heavy seasonal rainfall. Also, as the
ashrama is in low land, every rainy season the temple courtyard is inundated and there is
always the risk of flood-water entering into the prayer hall and shrine. Moreover, the old
38 temple cannot accommodate the growing number of devotees.
Proposed New Temple Proposed new temple
The Vedanta Kesari

Under these circumstances, we have taken up the

project of constructing a new temple of Sri Ramakrishna.
The construction is expected to cost around
4 crores.
We are confident that by the grace of Sri
Ramakrishna, this huge project will materialize. We
request devotees and well-wishers to donate generously
and join hands with us in this noble endeavor.
May Lord Madan Mohan, the presiding deity of
Cooch Behar and the Holy Trio shower their blessings on us all is our constant prayer.
Donations can be sent through Cheque/ Draft /NEFT /RTGS in the name Ramakrishna
Math, Cooch Behar to the address given above.
Online transfer details: Bank: UNITED BANK OF INDIA; Branch: Guriahati Branch;
A/C No. 1220010102019; IFS Code: UTBIOGURE27 OR Bank: STATE BANK OF INDIA;
Branch: New Town Branch; A/C No. 33067372739; IFS Code: SBIN0015951; MICR Code:
736002006
Please send an email mentioning the purpose of donation along with your PAN
number & Postal address.
Yours in the service of the Lord
Swami Vijneyananda
Adhyaksha
 RAMAKRISHNA MISSION
SWAMI VIVEKANANDA’S ANCESTRAL HOUSE
AND CULTURAL CENTRE
105 Vivekananda Road, Kolkata - 700 006, West Bengal, India
Contact No: 033-2257 0213 / 033-2257 0214 / 9475970453
Email: vivekananda.ancestralhouse@rkmm.org
AN APPEAL
History: After more than a century of litigations, neglect, and abuse, the ancestral house of
Swami Vivekananda began the journey to reclaim its divine legacy when on 10 March 2001 Most
Revered Swami Gahananandaji Maharaj, the then vice president of Ramakrishna Math and
Ramakrishna Mission, laid the foundation stone for its total renovation. The restoration work saw
its fulfilment when on 26 September 2004, Most Revered Srimat Swami Ranganathanandaji

April 2020
Maharaj, the then president of Ramakrishna Math and Ramakrishna Mission, inaugurated the
building as Ramakrishna Mission Swami Vivekananda’s Ancestral House. A few days later on 1
Oct 2004 the then Honourable President of India Dr. APJ Abdul Kalam inaugurated its Cultural
Centre. In 2009, the Government of West Bengal recognised Swamiji’s Ancestral House as a
Heritage Building (Grade A). 39
Activities: To actualise Swami Vivekananda’s vision of character-building and nation-
building, the centre conducts a number of activities like: Free coaching for school students; Centre

The Vedanta Kesari

for learning languages; Computer training; Classes on Indian culture, and moral and spiritual
values; Lectures and seminars on different topics; a Library; a Charitable dispensary; Rural
development work; and Relief work. Besides these activities, the centre maintains a Swami
Vivekananda Museum, and looks after the upkeep of the Heritage Building.
New Proposal: To accommodate our expanding activities and the ever increasing number
of participants, we are constructing an Auditorium with a capacity of 900 seats. The budget for
this is Rs. 14 crores. The construction is underway and the Government of India and devotees
have already contributed Rs. 4.75 crores towards this noble purpose.
We require Rs. 9.25 crores to complete the Auditorium construction work and conduct
the current and new activities on a bigger scale.
We earnestly appeal to the generous public to come forward and help us to complete the
Auditorium construction.
Donations can be sent through Cheque/ Draft /NEFT /RTGS in the name ‘Ramakrishna
Mission Swami Vivekananda’s Ancestral House and Cultural centre’ to the address given above.
Online transfer details: Bank: United Bank of India; Branch: Bidhan Sarani Branch; A/C No.
0314010183261; IFS Code: UTBI0B1S158.
Please send an email mentioning the purpose of donation along with your PAN number &
Postal address.
Yours in the service of the Lord
Swami Jnanalokananda
Secretary
 A Ne (A Sub-Centre of Sri Ramakrishna Math, Chennai) du
w Sri m il Na
Ramak a
rishna Math at Thanjavur, T
AN APPEAL TO SERVE GOD IN MAN
Dear devotees and well-wishers,
We pray that Sri Ramakrishna may shower His blessings on all your endeavours.
Thanjavur is a historically and culturally important city, famous for its art and
ancient architecture, especially temples.
It was Swami Vivekananda’s earnest desire to install Bhagavan Sri Ramakrishna
in every town and spread the culture of worship and service. We now propose to
April 2020

begin a centre in Thanjavur and initiate various activities:

l Youth Camps - to develop self-confidence, awareness of health and yoga etc.
l Balaka Sangha - to train children in cultural and spiritual traditions, etc.
40 l Spiritual Practices - daily puja, bhajans, japa yajna, parayanam, discourses.
l Spiritual & Cultural Literature - promotion and sale.
The Vedanta Kesari

l Seminar/Workshops - for teachers, doctors and other professionals.

l Medical Services - for the poor and needy.
To establish a new centre and conduct the above activities, an amount
of Rs. 7 Crore is required. We invite you to contribute whatever you can
and be a part of this noble mission.
Names of those who contribute Rs.10,000/- and above
will be inscribed in the Math premises.
Donations are exempted under Section 80 G of the Income Tax Act, 1961.

Donations may be sent cheque/DD in favour of “Sri Ramakrishna Math”.

For Online donation please visit https://donations.chennaimath.org
After online payment please intimate us by email your address, and PAN
number.
Yours in the Service of the Lord,
Swami Gautamananda,
Adhyaksha.

Sri Ramakrishna Math

31, Sri Ramakrishna Math Road, Mylapore, Chennai-4.
& : 24621110. email : mail@chennaimath.org
Website : www.chennaimath.org
For more details - Mob : 98409 87307
The Vedanta Kesari April 2020
41
The Vedanta Kesari April 2020

42
 Article

Sri Ramakrishna and

the Pilgrimage Mindset
SWAMI CHIDEKANANDA
(Continued from the previous issue…)

The third and fourth vidyas of the pilgrimage mindset practised by Sri Ramakrishna are
presented in this issue.
PA G E S P O N S O R : S M T. M A D H AV I C H A M U T U R I , H Y D E R A B A D

T
his series on pilgrimage, presents The scriptures speak of nature worshipping
pre-pilgrimage, pilgrimage, and Ishwara as Virat or the universal. The Mundaka
post-pilgrimage mindset. The Upanishad describes Ishwara as nature

April 2020
pilgrimage mindset consists of what the author personified at the samasti or collective level:
calls four vidyas: 1) practice of tuning into the अग्नीर्मूर्धा चक्षषु ी चन्द्रसूर्यौ दिशः श्रोत्रे वाग्विवृताश्च वेदाः ।
divine, 2) practice of spiritual association, वायुः प्रणो हृदयं विश्वमस्य पद्भ्यां पृथिवी ह्येष ‌
3) practice of the presence of the sacred, and सर्वभूतान्तरात्मा ॥ 43
4) poking the honeycomb. The first two vidyas ‘The heavens are His head; the sun and
were discussed in the previous issue. This moon, His eyes; the quarters, His ears; the

The Vedanta Kesari

fourth article explores the last two vidyas. revealed Vedas, His speech; the wind is His
The first two practices appeal to pilgrims breath; the universe, His heart. From His feet is
whose temperament is either devotional or produced the earth. He is, indeed, the inner Self
intellectual. But there is a third type of of all beings.’ (2.1:4)
temperament. Some aspirants are inclined to Swami Brahmananda, a mystic and a
see the Divine in nature, rather than in images direct disciple of Sri Ramakrishna used to
or temples. directly experience nature worshipping the
Divine. Often he would gaze at the blossoming
Vidya 3: Practice of the presence of the flowers in the garden and say, “Look, there you
sacred see the worship of God going on in His
According to the disciples of Sri universal form.”1; “Those trees are worshipping
Ramakrishna, there are two ways to practice the the Cosmic God with their blossoms.”2
presence of the sacred in places of pilgrimage. During her visits to Dakshineswar, Sister
The first way is to see nature performing its own Nivedita would sit underneath the banyan tree,
worship of the divine at the Virat or cosmic level. and experience nature worshipping the Divine
The second way is to experience the presence of at the cosmic level. In a letter to Sister Nivedita,
divinity in nature itself. Holy Mother affirms her experience of Nature

The author is a sannyasi of the Ramakrishna Order and is serving at Advaita Ashrama, Kolkata.
swamichidekananda@gmail.com
 Great souls are able to perceive this
divinity even in animals. Swami Brahmananda
once said, “It is a great fortune to live at
Dakshineswar even as a dog.”4 Once, when Sri
Ramakrishna was walking towards the
Panchavati, the forest-grove in Dakshineswar,
to do tapasya, a dog began to follow him. Sri
Ramakrishna stood still for a while watching
the dog. He later explained, “The thought came
to my mind that the Mother might say
something to me through that dog.’5
This is an important lesson for spiritual
aspirants: just as the temples and ghats become
saturated with sattva, so does the soil of
pilgrimage sites and even the creatures who
live there. Therefore, as a pilgrim we should
connect with the divine—not only in the
April 2020

images, temples and ghats, but also within the

five elements – earth, water, fire, air, and space
of the pilgrim sites.
On the eve of returning from his first visit
44 to the West when an Englishman asked Swami
Vivekananda how he felt about India, Swamiji
The Vedanta Kesari

replied: “Now the very dust of India has

Swami Virajananda, a disciple of Swami Vivekananda,
meditating under the banyan tree in Panchavati become holy to me, the very air is now to me
holy; it is now the holy land, the place of
pilgrimage, the Tirtha.”6
worshipping the divine at the cosmic level: “He, Sri Ramakrishna also beseeches spiritual
the breath of the universe, is singing His own aspirants to respect the subtle deity which
praise, and you are hearing that eternal song pervades the holy land and waters, and to
through things that will come to an end. The maintain the sanctity of the atmosphere and
trees, the birds, the hills, and all are singing the land. As he was averse to ‘polluting any
praise to the Lord. The banyan of Daksineswar sacred land’, we should also refrain from either
sings of Kali to be sure, and blessed is he who physically or mentally polluting the
has ears to hear it.”3 environment—either by throwing trash into
But should this worship of Nature not the streets and rivers or by engaging in worldly
take place everywhere? Yes. It does take place talk. Earlier, we referred to Sri Ramakrishna’s
everywhere. But it remains hidden or is only anguish at hearing worldly talk of ‘lust and
faintly expressed. It is palpable in places of greed’ in places of pilgrimage. 
pilgrimage because there is a special However, Sri Ramakrishna’s experience of
manifestation of God due to the “innumerable Lord Vishwanath was not restricted to temples,
spiritual practices performed by perfected traditions, people, and customs. He also saw
souls through the ages.” Him in living men, in local saints – which brings
 us to the fourth vidya of the pilgrimage
mindset.

Vidya 4:  Practice of ‘Poking the

Honeycomb’
Holy company or the company of sadhus
was highly encouraged by Sri Ramakrishna and
his direct disciples. ‘Poking the honeycomb’ was
an expression used by Sri Ramakrishna’s
disciples to describe the process of extracting
spiritual truths from perfected souls. In the
Bhagavata, Sri Krishna explains the beneficial
effect of associating with holy people: ‘The
waters of holy rivers, or images made with clay
and stone from a holy place, do not form a
PA G E S P O N S O R : S M T. R A J A M S U B R A M A N I A M , C H E N N A I

tirtha (holy place); these things take a long time

to purify people. But, by virtue of God residing

April 2020
in their hearts, saints purify people by their
mere sight.’7
The Kashi Khanda says that ‘those who
Trailanga Swami
dwell in Kashi take on the form, the attributes,
and the ornaments of Rudra. [T]hey should be 45
realised Paramahamsa, followed these
honoured as one would honour Rudra. [A]t principles and approached the saint with

The Vedanta Kesari

death they are absorbed into Rudra-Shiva humility, reverence, and an attitude of service.
himself.’8 He later narrated, ‘I cooked rice pudding and
During his pilgrimage to Varanasi, Sri brought it with me to feed him. At that time, he
Ramakrishna literally experienced this truth. couldn’t speak to me because he had taken a
He went ‘several times to see Trailanga Swami, vow of silence. So I asked him by signs whether
a leading paramahamsa in Kashi. The swami God was one or many. He replied in the same
was then observing a vow of silence and manner, indicating God is known to be one
staying at Manikarnika ghat.’9 Sri Ramakrishna when a person enters into the state of samadhi;
said that he found in him ‘the living but as long as there is any consciousness of I,
manifestation of Vishwanath’ and also that you, jiva, and the world, God is perceived as
‘Varanasi was sanctified and made vibrant by many.’11
his presence.’10 Understanding that association with holy
But how should one approach a holy man? people in places of pilgrimage will yield great
In the Bhagavad Gita, Sri Krishna instructs spiritual benefit, Sri Ramakrishna also
Arjuna how to approach the wise and seek encouraged his devotees to visit sadhus and to
knowledge. He tells him, तद्विद्धि प्रणिपातेन परिप्रश्नेन ask questions which would increase their
सेवया ।। “Know that by prostrating yourself, by knowledge and devotion. At the same time, he
questioning, and by offering service.” (4:34) strongly condemned finding fault in holy
During his visit to Trailanga Swami, Sri people, as this would be akin to polluting the
Ramakrishna, although he himself was a environment.
 For instance, a devotee named Manilal for those who are illumined, who have realised
Mallick who had just returned from Varanasi that only the Lord is the reality and all else is
came to visit Sri Ramakrishna. Sri Ramakrishna unreal and ephemeral. They know that the Lord
asked him about the holy alone does everything and
people he had met during that we are all non-doers.
his pilgrimage. Manilal
When we approach holy people … And did you talk of
first described his in places of pilgrimage, it is best to anything else? 
encounter with Trailanga ask practical questions related to Manilal: I asked him
Swami: “Trailanga Swami spiritual practice. how one could cultivate
is still in the same temple devotion and love for God.
on Manikarnika Ghat with Benimadhav. People He said, ‘Repeat the Name. Say Rama, Rama.’ 
say that he was in a high spiritual state before. Sri Ramakrishna: That is very good. 13
He could work any number of miracles. Now
We can infer from this dialogue that when
they are far fewer.” Sri Ramakrishna
we approach holy people in places of
immediately dismissed this criticism of
pilgrimage, it is best to ask practical questions
Trailanga Swami as “fault finding by worldly
related to spiritual practice. So Sri Ramakrishna
people.”12 Sri Ramakrishna then made further
encouraged spiritual aspirants to approach
April 2020

enquiries:
saints in places of pilgrimage in a humble
Sri Ramakrishna: Did you have any manner—and, if possible, to serve them in
conversation with Bhaskarananda?  some way. He himself had experienced that
Manilal: Yes sir, we talked for a long time. saints, for instance Trailanga Swami, who
46 Among other things, we discussed vice and reside for many years in a holy place become
virtue. He said: ‘Don’t tread the path of sin. living manifestations of its local deity.
The Vedanta Kesari

Don’t even think of evil. This is what the Lord Sri Ramakrishna’s teachings on the post-
requires of you. Perform only actions which pilgrimage mindset, i.e., what a spiritual
bring you merit.’  aspirant should do after completing the
Sri Ramakrishna: Yes. That is true as far as pilgrimage, will be discussed in the next
worldly people are concerned. But it is different issue.

References
1) The Eternal Companion. p. 118 2) A Guide to Spiritual Life. p. 38 3) Letters of Sister Nivedita. Vol.1, p. 359
4) Swami Brahmananda as We Saw Him, p. 39. 5) The Gospel of Sri Ramakrishna, p. 305. 6) The Complete Works of
Swami Vivekananda. 3:309 7) Srimad Bhagavata 10:48:31, translated by Swami Tapasyananda 8) Kashi Khanda
30: 96-102 9) Sri Ramakrishna and His Divine Play, p. 612. 10) Ibid. 11) Ibid. p. 612. 12) The Gospel of Sri
Ramakrishna, p. 201. 13) Ibid. pp. 201-202.

Once I was meditating in the Panchavati at noon while the Master was talking
about the manifestation of Brahman as sound [Shabda-Brahman]. Listening to that
discussion, even the birds in the Panchavati began to sing the Vedic songs and I
heard them.
— Swami Brahmananda
 Article (Continued from the previous issue. . .)

Allama Prabhu
SHIVANAND SHAHAPUR
This article on Allama Prabhu is appearing in the series on the Veerashaiva devotional
literature from Karnataka.

Allama’s teachings begins as offering of the articles of worship,

A
llama was not just a mystic, culminates in the offering of all thoughts,
philosopher, and saint, he was also feelings, sense of the world and even the very ‘I’
a poet and a social commentator. sense to Shiva. From ishtalinga on the palm, one
The breadth and depth of his spiritual outlook moves deeper to the God within i.e., pranalinga.
PA G E S P O N S O R : S R I D H A R A M V I R S E T H , D E H R A D U N

is clearly evident in his 1600 vachanas, all of Pranalinga-sthala deals with meditational
them written in Kannanda language, which practices that involve pranayama and also

April 2020
were discovered as late as the 20 CE. In his various Hatha Yoga practices of meditating on
vachanas, Allama has touched upon almost all successive Chakras. Sharana-sthala is an
aspects of the Sanatana Dharma in a compre- advanced stage where one meditates on the
hensive manner. A good number of his sense of ‘I’ (the term used is ‘bhaava’) and gets
47
vachanas are focussed wholly on Conscious- m e rg e d i n to S h iva o r t h e Ab s o l u te
ness. He stresses upon the importance of Consciousness. In this stage, there is the

The Vedanta Kesari

Karma, Bhakti, Dhyana and Jnana. Along with experience of divine bliss. The ultimate and the
these we find in his literature, thematic final stage is aikya-sthala where there is no
perspectives like egalitarianism, non-violence, trace of the jivatman anymore as he has
and an ever-changing moral landscape. As he completely become one with the Supreme
travelled widely, he was fully aware of the Reality. It is a state without thought and feeling,
workings of the world. The subtle interplay just objectless consciousness.
between the physical and spiritual worlds can Shat-sthala can be understood in two
be understood very well through his works. ways. The first is as a step-by-step progressive
For a sadhak belonging to the tradition of path which starts from the worship of and
Lingayata/Veerashaiva, his vachanas are meditation on the globular ishtalinga, and ends
classified into Shat-sthala or the six-planes of in the devotee merging with Absolute
Shiva-consciousness viz., bhakta, maheshwara, Consciousness, Shiva. The second
prasada, pranalinga, sharana and aikya. One understanding is that these are planes of
begins to worship and meditate on the globular consciousness which are given names as bhakta
ishtalinga in bhakta-sthala and then becomes or aikya according to what predominates that
steadfast in his bhakti in the maheshwara- particular plane at the time. Thus, bhakta is
sthala. Progressing to prasadi-sthala, what also an aikya i.e., he has fleeting experience of

The author, a young engineer, is now involved in translating into English ‘Vachana Nirvachana’, an analytical
study of Allama Prabhu’s vachanas in Kannada language by Sri Siddeshwara Swamiji of Jnana Yogashrama,
Bijapur. shiv.bliss@gmail.com
 oneness with Shiva, though what is You are moved by intense devotion.
predominant is devotion. Similarly, an aikya is You are where there’s this virtue of
also a bhakta, for as a jivanmukta he continues bhakti.
to participate in society, seeing Shiva in one and If it is not there, you are also not there,
all and this is how bhakti radiates from him, Guheshwara.”
with the state of aikya behind it. One must also be steadfast and one-
Also, while Pranalingi sthala vachanas of pointed in one’s devotion to the ideal. Allama
Allama are of great interest to students of Yoga conveys it through this vachana:
and Tantra as they deal with Chakras and “Not able to ride the horse given to them
regulation of breath, it must be remembered They look for another horse.
that underlying all these practices is bhakti and They are neither heroes nor braves.
giving up of ego; otherwise, as Allama says one People of the three worlds get wearied
remains a mere pavana yogi (a yogi trapped in carrying the saddle.
pranayama) and will not rise to become a What do they know about Linga called
Shivayogi who experiences Shiva- Guheshwara?”
consciousness. There are many who only find faults and
often retreat from their chosen path of sadhana.
April 2020

On Bhakti Allama warns that by doing so they cannot

Disillusion with worldly life leads to experience the Absolute. In sadhana, the prime
search for meaning in life. place goes to steadfast faith. If one is truly able
“For happiness as little as a mustard to spend his whole life in bhakti, he can then
48
seed, earn liberation.
The suffering is as large as the ocean.
The Vedanta Kesari

See, the plight of those who crave for On the rightful way of offering
momentary pleasures. Feeling of offering is more important than
If one goes after treasure at the cost of the act itself. The mere act in itself cannot be
oneself, equated to offering. It is bereft of any meaning.
One loses wisdom, Guheshwara.” Same is true if there is only feeling and no
A compassionate guru shows the path of action. The act of offering and the feeling, both
bhakti. But can bhakti be imported from go hand in hand. But, even before the actual
outside? Nothing short of genuine, selfless and action, offering must be made in feeling. Only
heartfelt bhakti was agreeable to Allama. He is
Anubhava Mantapa
often seen lambasting those who worship
mechanically performing many rituals. Worship
for selfish reasons or simply out of fear – this,
Allama says is no bhakti. Here is one of his
vachanas on the subject of bhakti.
“One can draw the picture of a paragon
of beauty
But can one breathe life into it, Sir?
Initiation in accordance with the great
Agamas can be given.
But can Bhakti be instilled, Sir?
 then does it become prasada. This is beautifully totally silent. The state of absolute peace and
expressed in this vachana: tranquillity is then experienced.
“Offering must be made
Before it touches the body, before it Self-Realization and absolute bliss
touches the mind, “If I say I truly know You in my heart
Even before the food is formally offered. Do You agree?
Offering must be made before it is Forgetting myself if I come to know you
handled by guru. That I say is your True Being.
Fire in the left hand, hay in the right If I forget myself in You
hand — I exist not different from You
The fire of your prasadi is ignited, Like the reflection in a mirror,
PA G E S P O N S O R : S R I S AT YA N A R AYA N A M U R T H Y M A D D A L I , B E N G A LU R U

Guheshwara!” Guheshwara.”
Fire here stands for the feeling and the This vachana talks about the state of the
hay for the act of offering during worship. sharana who has transcended the process of
knowing that takes place through Triputi, the
three-fold distinction i.e., the knower, the
On Pranalinga
known and the act of knowing. In the matter of

April 2020
Being adept in Hatha Yoga and Raja Yoga,
Paramatman, Allama says it is absurd to say ‘I
Allama knew the subtlest intricacies of Yoga- will know Paramatman’ because in that
sadhana. The relationship of prana and mind statement there appears the feeling that I am
are known to the Yoga-sadhaks. There are over different from Paramatman. When even that
hundred vachanas where Allama has most subtle ‘I’ feeling in the, ‘I will know’, 49
demonstrated the sadhana through prana and subsides in the Supreme Reality, the sharana
the importance of breath-control. Here is an

The Vedanta Kesari

will not remain different from Paramatman. In
example of one such vachana: realization, the ‘I’ is subsided. Since in the
“To the horse called sound, reins called sharana, the ‘I’ is not there, he attains the
Vishnu. realization of Paramatman. ‘I exist not different
Stirrups called moon and sun and saddle from You’ — the knower is the known.
called Brahma. Allama uses the most colourful
Where form was, there the tranquillity of metaphors, imageries, riddles and even cryptic
no form language to push people towards the Absolute
To the rider called Guheshwara.” Reality. In this process, he comes out with the
Here, Allama explains the importance of most sublime poetry. While it is admitted that
pranayama in stilling the mind (horse) which the Reality is Anirvachaniya, or inexpressible in
then leads to fruitful meditation. The sadhaka words, Allama however very nearly succeeds at
controls and regulates his breath through the it. The language he uses is twisted and turned
channels of Ida and Pingala (stirrups called in every possible way and the logical flow of
moon and sun). The controlled breath then thinking is completely dismantled in order to
flows upwards through the middle channel of give a taste of the transcendental Reality.
Sushumna and reaches the highest Chakra of
Sahasrara (saddle called Brahma). Here the Usage of metaphor
breath becomes motionless and the sound of “The wearer of trunks, his head coming
Omkara is heard. Eventually the mind becomes forward — I saw.
 The wearer of matted hair, his head Here, jivatman is the man of noble births;
walking — I saw. colony of outcastes is the cluster of elements. In
Holder of Brahma’s skull, his part being the midst of elements, jivatman remains
cut off — I saw. unsullied. Members of his clan i.e., elements
The gate of the young celibate being which include mind and intellect as they are
lifted — I saw products of prakriti, do not wish to and cannot
All the devotees falling dead on the floor see his face; He is beyond them. ‘Those of high
— I saw. lineage’ are the realized souls, the sharanas
Guheshwara, I saw ‘You’ dying and who hold his hand to guide him. When the
becoming Linga.” jivatman realizes he has nothing to do with
‘Trunk’ symbolizes death and the ‘matted lineage — the prakriti, the dirt of prakriti is
hair’ is the symbol of eternity. Holding washed out and he becomes free! Besides
‘Brahma’s skull’ is Shiva’s greatness while the conveying the philosophical concept of Self
term ‘young celibate’ indicates Shiva who is being free from prakriti, the vachana also draws
pure and immutable. Each of these symbols attention to the prevailing social system and
depict the differentiating knowledge of Shiva thereby rejects inequality in society. ‘The dirt is

PA G E S P O N S O R : D R . A LO K K . R . PA U L , C L R I , C H E N N A I
and the respective stage of sadhana. The washed out ‘– the enlightened Self no longer
April 2020

sadhaka passes successively through all these clings to the dirt of discrimination.
stages. The line ‘The devotees falling dead on the Even though it has been more than 800
floor’ indicates that the feeling of ‘I’ which was years since Allama left this world, his vachanas
present in each of the stages of bhakti too has continue to spread light to this day. While
50 disappeared. With the feeling of ‘I’ itself Allama and his works can definitely be given a
disappearing, ‘you’ i.e., Guheshwara also date, his thoughts and teachings are truly
disappears and what remains is only Linga, the timeless. Of late, with his works increasingly
The Vedanta Kesari

indivisible state of Absolute consciousness. And getting translated into English, it is heartening
this ‘I saw’ – Allama experienced it and wants to know that a wide section of people will be
every sadhaka too to experience. able to go through his literature which till today
Allama makes use of social factors in was available only in the Kannada language.
putting across philosophical principles and at Finally, if both his life and teachings were
the same time effectively rejects the inequality to be summed up in one vachana, it would be
prevailing in the society. this!
“A man of noble birth goes to a colony of “Void was planted in void; void grew in void,
outcastes and builds a house. The void being void became sheer void.
See how his nobility remains unsullied! Void filled life, void filled feeling;
Members of his clan do not wish to see The void being void became sheer void.
his face. Those who worshipped you became void,
All those of high lineage hold his hand. Even before they could worship.
On reflection, he realizes that he has Putting my trust in you, I became void, O’
nothing to do with lineage. Guheshwara.”
And the dirt is washed out, Guheshwara.”
(Concluded.)
The author is indebted to Sri Subba Rao of Mumbai for his inputs in preparing this article.
 Pariprasna
Srimat Swami Tapasyananda Ji (1904 – 1991) was one
of the Vice-Presidents of the Ramakrishna Order. His
PA G E S P O N S O R : I N M E M O R Y O F S R I TA PA S K U M A R D E Y, A S H A D TA L A , P U R B A M E D I N I P U R

deeply convincing answers to devotees’ questions raised in

spiritual retreats and in personal letters have been
published in book form as Spiritual Quest: Questions &
Answers. Pariprasna is a selection from this book.

QUESTION: What is the meaning of the

description of the wise man in the Bhagavad Gita as
one who sees ‘action in inaction’ and ‘inaction in
action’?
MAHARAJ: To understand this we have first
of all to grasp the idea that action means an

April 2020
assertion of an individual’s will. It does not
necessarily mean external action. From this point
of view, a man who asserts with his ego-centric will
‘I will not do anything, I will remain quiet’, is really
acting, though externally he is inactive. A wise man
51
understands this and never remains in this kind of self-imposed and self-willed inactivity, which is

The Vedanta Kesari

only another name for idleness. He is not under the illusion that idleness is spirituality. In the
opposite condition of physical and mental activity, a wise man can remain a witness, without any
identification with the activity. All the activities of the universe are the expression of the Sakti or
Power of the Supreme who remains a witness unidentified with all the manifestations of Sakti. The
wise man is one whose spirit has attained communion with the Lord and participates in His
spiritual consciousness. As such, he feels no stirrings of an individual egotistic will in all the actions
that flow through his body-mind, which forms part of the Universal Nature, the Sakti of the Lord.
He remains the unaffected witness in the midst of activities of the body and mind. This sense of
witnesshood is the inactivity of the wise man; it is not enforced inactivity induced by idleness.
vvv

Japa
QUESTION: Is there a place for Japa in yogic discipline for spiritual realization? And, there
seems to be no mention of Japa in the path of devotion as discussed in Kapilopadesa.
MAHARAJ: Japa is accepted in all forms of spiritual discipline, including the Yoga school of
Patanjali. In Sutras 27 and 28 of chapter 1, he says that Omkara is the manifesting word of Brahman
and recommends its repetition as one of the ways of steadying the mind.
Kapilopadesa in the Bhagavata is a section where all the Yogas are synthesized with a special
stress on Bhakti. In dealing with Bhakti, Kapila speaks of Saguna-bhakti and Nirguna-bhakti.
 Saguna-bhakti includes all aspects of Vaidhi-bhakti or disciplinary devotion. Performance of Japa
or silent repetition of the divine name is an important part of this discipline. It comes under
Smarana or remembrance in the list of the nine aspects of devotional practices. Continuous
repetition of the Divine name helps remembrance of Him and the promotion of love for Him.
vvv

QUESTION: What is the ultimate end and result of the repetition of a holy Mantra constantly
as devotees generally practise?
MAHARAJ: The word Mantra literally means ‘an instrument of deep thought, prayer, meditation,
etc.’ Derived from the roots ‘Man’ and ‘Tra’ meaning ‘to think’ and ‘to save’ respectively, it is
interpreted to mean also ‘that which saves one from Samsara.’ In a general way all Vedic passages are
called Mantras but the Mantras usually so-called in different spiritual traditions are somewhat
different. A spell or incantation used by a magician (Mantravadin) is also called a Mantra.
In devotional language the word ‘Mantra’ is used for names or invocations of an aspect of the
deity with some Bijakshara (seed letters) attached to them and transmitted from Guru to disciple
for generations for devoted and concentrated repetition. It is something more than a prayer. It is
in itself a word of power. It is thought-movement vehicled in sound and possessing saving power.

PA G E S P O N S O R : A D E V O T E E , V E R S O VA , M U M B A I
April 2020

It is a sound-manifestation of the deity, whose reality the Sadhaka is enabled to grasp through its
repetition. By repetition and the consequent rhythmical vibrations of the subtle sound, the
unsteady vibrations in the gross and subtle bodies of the Sadhaka are regulated and brought into
harmony and enabled to grasp the reality of the deity.
52 But mere repetition, though not absolutely useless, is not enough. If the Mantra has power, it
can be evoked only with the aid of the power in the Sadhaka. It is like an axe and the proper use of
The Vedanta Kesari

it, both combining for felling a tree. The axe may be sharp, but it is of no use in felling the tree
unless the man using it cuts with force. The proper use of a Mantra by a Sadhaka consists in having
an understanding of its significance and in himself being motivated by tremendous faith and
aspiration. The essential point to understand about the significance of a Mantra is that it is the deity
Himself in sound form and that, in repeating it, we are actually communing with the deity.
Much can be said about the meaning of the Bijakshara and other parts of a Mantra. While this
is largely a matter of esoteric scholarship and there is nothing objectionable in trying to gather all
such information about word meanings, etc., we shall be missing the real spiritual significance of
the Mantra if, in the midst of all these details, we forget that it consists in the understanding that
it is the deity Himself in sound form. So much about the power in the Mantra.
Next, regarding the power in the Sadhaka: it is roused through faith and aspiration. Faith
consists in the uninhibited acceptance by the mind of the spiritual tradition, the teacher and
efficacy of the Sadhana one is undertaking. Without that, the mind cannot wield the Mantra with
force. Equally important is the strength and steadiness of the Sadhaka’s spiritual aspiration if he
is an aspirant for Bhakti and Mukti. Just as there is the hunger of the stomach, there is the hunger
of the heart—the longing, the reaching out of the soul, for the Supreme Spirit. This is the most
essential requirement in spiritual practice. It is the fertilizer without which the spiritual plant will
not fructify. When the power of the Sadhaka is roused through understanding, faith and aspiration
and unites with the power in the Mantra through devoted and concentrated repetition
accompanied with contemplation, then enlightenment comes to him, and he becomes established
in harmony and unison with the whole and is a sharer of the bliss that the Supreme Being is.
vvv
PA G E S P O N S O R : A S A N N YA S I , S R I R A M A K R I S H N A M AT H , C H E N N A I

The Order on the March

News & Notes from Ramakrishna Math and Ramakrishna Mission

April 2020
Headquarters the camp, discourses, devotional singing
The birthday (janma-tithi) of Sri Ramakrishna Dev was and an exhibition on the Holy Trio were
celebrated at Belur Math on Tuesday, 25 February, with spiritual also held and medical help was given to
fervour and delight. Khichri prasad was served to 25,000 14,285 patients.
53
devotees. The Srimat Swami Suvirananda, General Secretary of Two girls’ hostel buildings , one
the Order, presided over the public meeting held in the afternoon. each at the Akabeda and Kundla tribal

The Vedanta Kesari

As part of the celebration, a Devotees’ Convention was held on development centres of Narainpur
28 February in which 2300 devotees participated. Ashrama were inaugurated.
GCS International, Seoul, South Korea, presented a plaque Salem centre concluded its centenary
of appreciation to the Ramakrishna Mission in recognition celebrations with a day-long programme.
of its efforts for the promotion of world peace. The General In the public meeting held on this
Secretary received the plaque in a programme held at occasion, Srimat Swami Gautamananda
Ramakrishna Mission Saradapitha, Belur, on 4 February by Ji, one of the vice-presidents of the Order
the GCS International to mark the Indo Korean Taekwondo released a commemorative volume and a
Cultural Festival. book on the history of the centre. About
News of Branch Centres 2300 devotees attended the programme.
On the occasion of Magh Mela, Prayagraj centre conducted At the Visakhapatnam centre, Srimat
a camp at Triveni Sangam from 8 January to 11 February. Swami Gautamananda Ji inaugurated ICT
Besides providing board and lodging facilities to devotees in Based Virtual Class Room project called
Sri Ramakrishna Tithi Puja Belur Math Narendrapur
 Doora Shikshanam,through which students in distant rural/ from 986 schools), 2 residential Camps
semi urban places receive online classes in values and regular (114 students), 14 programmes in the
school subjects. Presently three places are digitally connected centre and 21 in 5 districts of Gujarat
with the centre: Bhavanapadu in Srikakulam dt., Vetlapalem (7919 students), 2 Workshops in Kutch
in East Godavari dt., and Bapatla in Guntur dt. (63 teachers); Shyampukur Bati centre:
The General Secretary inaugurated the newly built school Convention (200 youth); Vadodara
building at Aalo Centre on 9th February, the sacred birthday centre: Lecture (27 students)
of Swami Adbhutanandaji Maharaj.
Medical Aid
The new dispensary building and the second floor of the
Hatamuniguda centre held an anaemia
school building at Manasadwip Centre were inaugurated.
treatment camp in which 983 patients
Srimat Swami Smaranananda Ji Maharaj, President of
benefitted. Vadodara Ashrama held an
the Ramakrishna Order, inaugurated the laboratory building

PA G E S P O N S O R : D R . S U B R A M A N I YA B H A R AT H I YA R R . , K A N C H E E P U R A M
Ayurvedic medical camp in which 35
of Narendrapur Vidyalaya on 12th February. Dr. Partha
patients were treated.
Chatterjee, Minister of Education, Government of West
12 centres conducted eye camps in
Bengal, Dr Mahua Das, President, West Bengal Council of
which 14,154 were examined, 1,614
Higher Secondary Education, about 200 sannyasis, and a
operated, and 579 given spectacles.
number of students and staff attended the programme.
Narainpur Ashrama held a Kisan Mela (farmers’ fair) on Relief Work
April 2020

15th February which was visited by 4500 farmers. Fire Relief

Divyayan Krishi Vigyan Kendra (KVK) of Ranchi Aalo centre in Arunachal Pradesh
Morabadi Ashrama was adjudged the best KVK at the national distributed clothes and school stationary
level by Outlook Hindi, a fortnightly magazine. Sri Narendra to 5 families whose huts were completely
54 Singh Tomar, Union Minister of Agriculture and Farmers’ burnt in a fire accident.
Welfare presented a memento to the Ashrama at a programme Winter Relief
The Vedanta Kesari

held in Delhi. 30 centres in India and 3 centres in

On the occasion of Kumbhabhishekham of Brihadeeswarar Bangladesh provided winter relief:15,593
temple at Thanjavur, Chennai Math held a medical camp and blankets; 21,216 jackets/sweaters;
also served porridge to about 2000 pilgrims. Distress Relief
Values Education and Youth Programmes 28 centres in India and one centre in
The following centres conducted workshops/ seminars/ Zambia provided distress relief: 35,547
lectures Davanagere centre: Workshop for teachers (78 shirts; 26,470 trousers; 1680 notebooks;
participants); Haripad centre: Workshop (391 students); 40 geometry boxes, etc.
Kanpur centre: Convention (220 youth); Medinipur centre: Economic Rehabilitation
9 Workshops in different schools and ashramas in Paschim Ramanathapuram centre distributed 16
Medinipur district (2845 students & teachers); Rajkot centre: sewing machines among the needy.
Quiz competition on Swami Vivekananda (88,519 students

Bagda Shillong
55
 Vol.107. No.4 The Vedanta Kesari (English Monthly) April 2020. Regd.
with the Registrar of Newspapers for India under No.1084 / 1957. Postal
56
registration number: TN / CH (C) / 190 / 2018-2020. Licensed to Post without
prepayment TN/PMG(CCR)/WPP-259 / 2018-2020.
Date of Publication: 24th of every month; Posted on 26 March 2020

The little fish wants to fly from

its enemies in the water.
How does it do so?
By evolving wings and becoming
a bird.
The fish did not change the
water or the air; the change was
in itself.
Change is always subjective.
— Swami Vivekananda

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