VOL. 94, No.

12 ISSN 0042-2983

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

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

it assumed the name The Vedanta Kesari in 1914.
For free edition on the Web, please visit: www.sriramakrishnamath.org

December 2007

Upanishads in Daily Life

Vedic Prayer 445
Editorial
Upanishads and We 446
Articles
„ Peace Chant in Upanishads—Swami Sridharananda 466
„ Sri Ramakrishna:Upanishads Revitalised—Swami Adiswarananda 471
„ Sri Sarada Devi in the Light of the Upanishads—Pravrajika Atmadevaprana 476
„ Swami Vivekananda’s Love of Upanishads—Swami Gautamananda 482
„ Direct Disciples of Sri Ramakrishna:the Living Upanishads—Sudesh 494
„ An Overview of the Upanishads in the West—Swami Tathagatananda 500
„ Upanishads and the Science of Yoga—N.V.C. Swamy 506
„ The Story of Prajapati and Its Meaning—Swami Dayatmananda 510
„ So Began the Story—Prema Nandakumar 515
„ Upanishadic Guidelines for the Practice of Medicine—Swami Brahmeshananda 537
„ Upanishads and the Ideal of Service—M. Lakshmi Kumari 546
„ Upanishads—the Basis of All World Religions—Swami Abhiramananda 550
„ Modern Science and Upanishads—Jay Lakhani 555
„ The Bhagavad Gita: Quintessence of the Upanishads—Swami Sandarshanananda 559
„ Youth and the Upanishads—Swami Bodhamayananda 565
„ Sages of the Upanishads—Swami Satyamayananda 571
„ The Upanishads and the Corporate World—S K Chakraborty 577
„ Upanishads: the Bedrock of Indian Culture—Pramod Kumar 583
Compilations
„ ‘I Have Never Quoted Anything But the Upanishads’—Swami Vivekananda 451
„ The Upanishads and Their Origin—Swami Ashokananda 456
„ The Message of the Upanishads—Swami Ranganathananda 460
„ Call of the Upanishads (Some Practical Guidelines) 521
„ Vivekananda Tells Stories 543
„ The Power of the Upanishads 570
„ Upanishadic Ideas in Popular Culture 576
„ Ten Commandments for Students From Taittiriya Upanishad 588
Question & Answer
„ Frequently Asked Questions About Upanishads—Swami Harshananda 488
Mahasamadhi of Swami Gahananandaji Maharaj - p.605


4

Cover Story
Upanishads in Daily Life
Though the Upanishads were revealed in a different age, their
power and influence is ageless and enduring. 'Time' cannot con-
tain or exhaust the perpetuity of the Upanishadic truths. Their
power and relevance, however, needs reaffirmation and restate-
ment to suit changed and the ever-changing circumstances. This is
what is conveyed in this issue's cover design. In the midst of
changed circumstances, represented by pictures of various human
activities, lie the eternal teachings of the ancient rishis, the discov-
erers of the Upanishads. The design also tries to convey the fact
that Upanishads form the basis of Indian culture. The central mes-
sage of the Upanishads is conveyed through Swami Vivekananda's
words.
Photo Courtesies: T. Srinivas (Mysore), Shankar Basu (Haridwar), Lingaraj G.J.
(Bangalore), Krishnan (Chennai) and images from the Internet.
Cover design credits: Ravi and Sekar D.

The Vedanta Kesari Patrons’ Scheme

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receive the magazine for 20 years. Please send your contribution to
The Manager, The Vedanta Kesari by DD/MO drawn in favour of
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Patrons' Scheme.

DONORS PATRON
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™ M/s. Hare Rama Hare Krishna Print Rs.1000 526. N. Narayanan, Chennai

The Vedanta Kesari Library Scheme

SL.NO. NAMES OF SPONSORS AWARDEE INSTITUTIONS

3117. A Devotee of Ramakrishna, Bulgaria D.A.V. Centenary Public School, Mukherjee Nagar, Delhi - 110 009
3118. -do- D.A.V. Centenary Public School, Model Town, Delhi - 110 009
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3122. Mr. & Mrs. Ch. Narasimha Rao, A.P. Rajendran Dharmapuri Foundation School, A.P. - 506 007

Continued on page 153



VOL. 94, No. 12, DECEMBER 2007 ISSN 0042-2983

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

Vedic Prayers

`mo XodmZm§ à^dümoØdü {dœm{Ynmo éÐmo _h{f©…Ÿ&

{haÊ`J^ª ní`V Om`_mZ§ g Zmo ~wÕçm ew^`m g§`Zw ºw$Ÿ&&
May He, who created the gods and supports them; who witnessed the
birth of the cosmic soul; who confers bliss and wisdom on the devoted, des-
troying their sins and sorrows, and punishing all breaches of law;—may He,
the great seer and the lord of all, endow us with good thoughts!
—Shvetashvatara Upanishad, IV.12

`mo ~«÷mU§ {dXYm{V nydª `mo d¡ doXm§ü à{hUmo{V Vñ_¡Ÿ&

V§ h Xod§ AmË_~w{ÕàH$me§ _w_j w dw £ eaU_h§ ànÚoŸ&&
{ZîH$b§ {Z{îH«$`§ emÝV§ {ZadÚ§ {ZaÄOZ_²Ÿ&
A_¥Vñ` na§ goV§w X½YoÝYZ{_dmZb_²Ÿ&&
He who at the beginning of creation projected Brahma (Universal Con-
sciousness), who delivered the Vedas unto him, who constitutes the supreme
bridge of immortality, who is partless, free from actions, tranquil, faultless,
taintless, and resembles the fire that has consumed its fuel,—seeking liberation
I go for refuge to that Effulgent One, whose light turns the understanding
towards the Atman.
—Shvetashvatara Upanishad, VI.18-19
 Upanishads and We
They and We their world of contemplation and quietitude.
There is a sharp contrast in these two We, on the other hand, have plenty of
terms: Upanishads and we, the moderns. opportunities to become busybodies. What to
Upanishads were composed (strictly speak of professionals and officials, even high
speaking, ‘revealed’) at least 5000 years ago school students have many such events to
(though there are differences in opinion about attend to.
this). ‘We’ live in twenty-first century. They and we, rishis and modern men,
The rishis or sages to whom these ‘books’ are therefore placed in radically different
(as the Upanishads are sometimes referred to) situations and contexts.
were revealed lived in forests, ate simplest of Should it mean, (oh, this childish
food, meditated for long hours, and had no suggestion!) that the rishis represented a
distractions such as Internet and multi- primitive, yet-to-evolve human beings living
channel-television. We live in a modern setting, at the dawn of the civilization? And we, the
having a sophisticated life-style (despite a large modern ones, represent progress and
number of people living in miserable prosperity? This needs an objective and honest
conditions right under the nose of the more deliberation.
fortunate ones), eat varieties of instant Though rishis and we differ much in our
delicious food, and have made Internet and visible or palpable life-styles, there is much in
TV viewing as part of our life. common. Like the great rishis, we too seek
They lived in hermitages or in small the answer to ultimate questions of life; we
cottages, in tune with nature, with an abun- too want to discover the ultimate purpose of
dance of trees, creepers, rivers, birds and even life and unravel the mystery of creation. They
wild animals freely roaming around their longed to know what a human being is in his
place. We, on the other hand, live in an age of or her deepest core; why is a man born and
urbanization, deforestation, polluted rivers and why he suffers and where does he go after
a dwindling number of bird and animal death. We, too, have been grappling with these
species. issues in our own ways for centuries, our
The rishis did not have any threats from modernity notwithstanding. While we try to
terrorists or unscrupulous politicians or black- answer these questions by observing ‘life’ with
marketers. We, the member of modern society, our microscopes or telescopes, the rishis just
have to be always on guard and have a large closed their eyes, disconnected from the world
network of security and intelligence agencies of senses and entered into a world not seen
to do it. by the senses. The rishis seemed to have
The rishes did not have to travel to succeeded and we are still struggling, rarely
participate in national or international wanting to question our instruments and
conferences. They were mainly confined to methods of investigation. All our ‘answers’ are

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temporary presumptions and the rishis throw monarch, a man who is ruling over millions of
quiet challenges to contradict their conclusions. people, and yet, some of these rulers were deep
So sure are they of what they have understood thinkers.’1
of life that the expression ‘There is no other Now to sum up this pretended
way’ appears in many Upanishads. comparison between us and the givers of the
Despite our ‘progress and scientific Upanishads. There is much to learn from the
advancements’ we have not been able to solve sages of Upanishads. Despite the fact that we
the problems of life. Violence, in various forms, have come a long way from those wonderful
has not been rooted out. Nor has been cruelty, times to the present state, we are yet to learn
lust, jealousy and meaninglessness of life. our lessons—many of them.
Increase in the number of TV channels has in
no way solved the problem of boredom. Nor Discovering the Eternal Behind the Fleeting
have the signing of a number treaties solved Let us, however, be clear about one thing:
the problem of hunger, homelessness and the Upanishads are not old, in the conventional
poverty. We are in need of many moral and sense of the term. The word ‘old’ is associated
spiritual correctives while the rishis were the with something outdated, worn-out, ineffec-
living embodiments of moral and spiritual tive, and fit to be discarded. The Upanishads,
perfection. We differ from the rishis on the however, are young with a timeless wisdom.
surface; at the deeper level of seeking and How could something so old as the Upani-
wanting to solve the challenge of life and shads be still effective and youthful, one might
death, we share a common heritage. The only wonder? Suppose you go to a Himalayan river
difference that is apparent is this: while they flowing for centuries. You stand on its banks,
stand etched in our collective memory as the bend down and take a handful of its water.
shining images of moral and spiritual What have you done? You have touched an
perfection and lived exemplary lives, we, the ancient river. The water of that river has been
modern men, are struggling and evolving to flowing like this for centuries. Though ‘old’, it
reach that state. is ever new. The river is always renewing itself.
Another fact about rishis that we must Though ancient, it is modern at the same time.
not forget is that not all rishis were Nor does the term ‘modern’ have an
contemplatives living in forests. Upanishads absolute meaning. Its meaning keeps changing.
harmonise all contradictions of life. This they A century ago also people called themselves
do by making every act of life, apparently modern just as we call ourselves modern
sacred or secular, as an act of worship of the today. What is modern today will become
Divine. We, thus, find among the Upanishadic ancient or old tomorrow. The wisdom of
rishis contemplatives, kings, housewives, and Upanishads, however, is eternal. They are a
even a cart-puller. Says Swami Vivekananda: body of ‘eternal values for a changing society’.
‘In various Upanishads we find that this Vedanta Certain things, though they become old,
philosophy is not the outcome of meditation in never become outdated. Sun and moon are
the forests only, but that the very best parts of it quite, quite old. Just because they are old, they
were thought out and expressed by brains which do not stop dispelling darkness. The same can
were busiest in the everyday affairs of life. We be said of the wisdom of the Upanishads.
cannot conceive any man busier than an absolute Though ‘old’, it is ever relevant. It is ageless.

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Its enduring value lies in the timeless message grand truth, our approach to life becomes
of the divinity and eternity of soul it preaches. positive and affirmative.
The message of the Upanishads is long lasting Besides this, the Upanishads also lay
because it deals with certain everlasting truths. much emphasis on living a pure life as a
They sing, as it were, the song of eternity. natural corollary to realise this idea of atman.
The Upanishads are a book of dis- The Kathopanishad states:
coveries—most of it about human personality,
its structure and uniqueness, and also about ‘One who has not desisted from bad conduct,
the ultimate nature of Godhead and the whose senses are not under control, whose mind
is not concentrated, whose mind is not free from
universe we live in. One reads in the Upani-
anxiety (about the result of concentration),
shads, a sage lost in intense meditation, coming
cannot attain this Self.’3
face to face with the Immortal Core of human
beings, rising and addressing the whole In other words, the ideal of the
creation, as it were, immortality of the Self will take roots only if a
‘Hear, ye children of immortal bliss! Even ye person is morally strong and has disciplined
that dwell in higher spheres! For I have found his senses and mind. If this is not kept in mind,
that Ancient One who is beyond all darkness, there is a possibility of mistaking the body or
all delusion. And knowing Him, ye also shall be ego to be the Self and make us pleasure-seekers
saved from death.’2 and arrogant.
The Upanishads illustrate this through
A Great Spiritual Event the story of Prajapati’s teachings to Indra, the
This event, like the discovery of fire and representative of gods, and Virochana, the
then of wheel, must have happened in time representative of demons. Both Indra and
though no records are available as to its date, Virochana approached Prajapati requesting
place and the name of the person who first him to impart Self-knowledge to them. They
had it. (Countless men and women down the were asked to undergo self-control for a set
millennia have reaffirmed the validity of that period and then both were given the same
experience.) What matters is not its historicity teaching: the image you see when you look
or how old it is but the genuineness and into a mirror, you are That. While Virochana,
indisputable nature of this discovery. What the not yet fully pure and hence less-qualified, got
modern world needs is this Upanishadic idea satisfied with it, Indra went deeper. He
of immortality of the soul and the oneness of approached Prajapati, and after a prolonged
existence. period of self-discipline and self-purification,
How does this idea of immortality help finally learnt the Truth his teacher had been
us? The simplest value of this idea is that by trying to drive home.
thinking of this we get a great relief that we Likewise, if we seek the truth of atman,
are not matter, we are not sinners or ‘bad’. we must be patient and persistent, and purify
Essentially we are good, nay, divine. All that the mind in order to experience It.
we call evil is not a part of our real Core whom
the Upanishads call as atman. We are deathless The Challenge
and changeless and are children of The Upanishads are in no way afraid of
immortality. Once we get convinced of this the new frontiers of objective knowledge,

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 9

which modern day science and technology are Shankaracharya and the likes, who tried to
opening out. They never felt any contradiction draw our attention to the eternal relevance of
between the two. Science of discovery of the the message of Upanishads. They had to restate
Self (atmavidya) is not opposed to the the message in a language which the people
knowledge of objective world. The knowledge could understand. In our own times, we have
of physics and chemistry and computers deals the similar effort being made in the life and
with the perceivable or palpable sensory data. teachings of Swami Vivekananda and Sri
The Upanishads deal with the seer, the Knower Ramakrishna. Swamiji said that he ‘never
of all activities and objects. Physical Sciences quoted anything except the Upanishads’. All
are quite acceptable in their search for Truth his teachings are a contemporary restatement
and are welcome to come out with fresh of the eternal Upanishadic truths. Take for
technology and advancement. But to say that example Swamiji’s well-known statement that
man’s happiness or fulfilment will emerge out each soul is potentially divine. Though a
of it is underestimating man’s hunger for powerful statement, it is not new. In the
happiness. ‘Man wants the infinite’, says the Chandogya Upanishad, the rishi Uddalaka
Chandogya Upanishad. The finite cannot Aruni tells his son Shvetaketu, ‘You are That.’
satisfy him. And then comes a surprise. The By the word ‘That’, the sage Uddalaka meant
Upanishads throw a challenge to the modern Divinity or atman. So, the meaning is, ‘You
world: are atman.’ Now look at Swamiji’s words:
‘Each soul is potentially divine’. They imply
‘Only when men shall roll up the sky like a skin,
the same thing in a much more appealing way.
will there be an end to misery for them without
Though atman, we are not aware of it. This
realizing God.’4
ignorance makes the truth of atman unsure or
In other words, just as sky, which is ‘potential’. This adds a whiff of freshness and
formless and intangible, cannot be rolled up originality to it.
like a piece of paper or sheet of cloth (or animal Paying tributes to Swami Vivekananda’s
skin), so also it is vain to claim that man can contribution to the restatement of the Upani-
become happy and fulfilled without knowing shads in the modern idiom, Sister Nivedita
God (or the Divine Self within us). Upanishads says,
do not mince words in saying that only by ‘The truths he [Swami Vivekananda] preaches
Self-knowledge can a person become truly would have been as true, had he never been
happy in life. No achievement, whether born. Nay more, they would have been equally
scientific or secular, can replace it. authentic. The difference would have lain in their
difficulty of access, in their want of modern
Restating the Eternal Truths clearness and incisiveness of statement, and their
Upanishads are a mine of Knowledge. loss of mutual coherence and unity.’5
But like many other important things in life, Swamiji made Upanishads available to
we tend to overlook them. One of the reasons all. Before Swamiji came to scene, the study of
for this is their language. There is always a Upanishads was restricted and reserved to
need to restate and rephrase the eternal truths only a section of people. Not everyone was
of the Upanishads. India has had a glorious supposed to read them. But by restating them
history of many great spiritual giants like Sri in modern idiom, Swamiji made them

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available to all. Not only that he restated them, fearless. Swamiji held the Upanishads as a
he also gave, through reinterpreting them, treasure house of strength and fearlessness.
befitting answers to numerous knotty Here, again, he restated the ancient truths in
problems modern man faces. He felt the the modern idiom:
problem of increasing violence and religious ‘This is the one question I put to every man. . .
intolerance, for instance, can only be solved Are you strong? Do you feel strength?—for I
by adopting the Upanishadic view that all men know it is truth alone that gives strength.’8
and women are divine and each one is at one Upanishads are the very basis of Indian
stage of evolution in perceiving this inherent culture and spiritual heritage. No one can ever
divinity. He said, understand or appreciate the essence of Indian
‘Man is not travelling from error to truth, but culture without making a study of the
climbing up from truth to truth, from truth that Upanishads. They are like the forefathers of
is lower to truth that is higher.’6 the Indian culture and civilisation. All Hindu
beliefs, rituals and festivals, all systems of
This idea of solidarity of existence is also
orthodox philosophical systems in India and
the real basis for love and service. To love
also the lives and teachings of all the mystics
others, in fact, is to love one-Self.
and saints India has seen over the centuries
How to make the teachings of the
are rooted in the mystic realisations of
Upanishads practical? Indeed Swamiji believed
Upanishadic rishis.
this to be the mission of his life. He said:
This year’s spotlight issue focuses on
‘The dry Advaita must become living—poetic— how and why the message of Upanishads is
in everyday life; out of hopelessly intricate applicable to life in today’s context. Various
mythology must come concrete moral forms; and aspects of this subject have been explored. The
out of bewildering Yogi-ism must come the most approach is to relate the Upanishads to life
scientific and practical psychology—and all this and not just leave it to dry academic
must be put in a form that a child may grasp it.
discussions. Eminent monastic and lay writers
That is my life’s work.’7
have contributed thoughtful articles. Our
In Conclusion thanks to each one of them. We hope our
Strength and fearlessness is what the readers will find this volume useful in their
Upanishads preach. Strength comes from that journey to appreciate the pressing need to
which is enduring. And fearlessness comes make the message of the Upanishads practical.
from knowing our indestructible and immortal We wish all our readers, in the language of
nature. When Janaka, the celebrated king the Upanishads, ‘Godspeed you in your
mentioned in the Upanishads, ‘realised’ the journey beyond the darkness of ignorance,
truth of atman, it was said that he became (svasti vah paraya tamasah parastat!). †

References
1. CW, 2: 293 2. Shvetashvatra, 3.8 3. Kathopanishad, I.ii.24 4. Shvetashvatara, 6.20
5. CW, 1: xiv 6. CW, 1:xii 7. CW, 5: 104-105 8. CW, 2:201

V e d a n t a K e s a r i ~ 450 ~ D E C E M B E R 2 0 0 7
 ‘I Have Never Quoted Anything
But the Upanishads’
SWAMI VIVEKANANDA

The Message of Strength as one that lives and dies with you, let me tell
Strength, strength is what the you that we want strength, strength, and
Upanishads speak to me from every page. This every time strength.
is the one great thing to remember, it has been And the Upanishads
the one great lesson I have been taught in my are the great mine
life; strength, it says, strength, O man, be not of strength. Therein
weak. Are there no human weaknesses?—says lies strength enou-
man. There are, say the Upanishads, but will gh to invigorate
more weakness heal them, would you try to the whole world;
wash dirt with dirt? Will sin cure sin, weakness the whole world
cure weakness? Strength, O man, strength, say can be vivified,
the Upanishads, stand up and be strong. Ay, made strong, ener-
it is the only literature in the world where gised through
you find the word ‘Abhih’, ‘fearless’, used t h e m .
again and again; in no other scripture in the They will
world is this adjective applied either to God call with
or to man.1 trumpet
And the more I read the Upanishads, my voice upon
friends, my countrymen, the more I weep for the weak, the
you, for therein is the great practical miserable, and the
application. Strength, strength for us. What we downtrodden of all races, all creeds,
need is strength, but who will give us strength? and all sects to stand on their feet and be
There are thousands to weaken us, and of free. Freedom, physical freedom, mental
stories we have had enough. Every one of our freedom, and spiritual freedom are the
Puranas, if you press it, gives out stories watchwords of the Upanishads.2
enough to fill three-fourths of the libraries of For centuries we have been stuffed with
the world. Everything that can weaken us as a the mysterious; the result is that our
race we have had for the last thousand years. intellectual and spiritual digestion is almost
It seems as if during that period the national hopelessly impaired, and the race has been
life had this one end in view, viz., how to dragged down to the depths of hopeless
make us weaker and weaker till we have imbecility—never before or since experienced
become real earthworms, crawling at the feet by any other civilised community. There must
of every one who dares to put his foot on us. be freshness and vigour of thought behind to
Therefore, my friends, as one of your blood, make a virile race. More than enough to

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strengthen the whole world exists in the The Ideal of Freedom

Upanishads. The Advaita is the eternal mine Whether you are an Advaitist or a
of strength. But it requires to be applied.3 dualist, whether you are a believer in the
Ay, this is the one scripture in the world, system of Yoga or a believer in Shankara-
of all others, that does not talk of salvation, charya, whether you are a follower of Vyasa
but of freedom. Be free from the bonds of or Vishvamitra, it does not matter much. But
nature, be free from weakness! And it shows the thing is that on this point Indian thought
to you that you have this freedom already in differs from that of all the rest of the world.
you. . .4 Let us remember for a moment that, whereas
What makes a man stand up and work? in every other religion and in every other
Strength. Strength is goodness, weakness is country, the power of the soul is entirely
sin. If there is one word that you find coming ignored—the soul is thought of as almost
out like a bomb from the Upanishads, bursting powerless, weak, and inert—we in India
like a bomb-shell upon masses of ignorance, it consider the soul to be eternal and hold that it
is the word fearlessness. And the only religion will remain perfect through all eternity. We
that ought to be taught is the religion of should always bear in mind the teachings of
fearlessness. Either in this world or in the the Upanishads.7
world of religion, it is true that fear is the sure It was given to me to live with a man
cause of degradation and sin. It is fear that [Sri Ramakrishna] who was as ardent a dualist,
brings misery, fear that brings death, fear that as ardent an Advaitist, as ardent a Bhakta, as
breeds evil. a Jnani. And living with this man first put it
And what causes fear? Ignorance of our into my head to understand the Upanishads
own nature. Each of us is heir-apparent to the and the texts of the scriptures from an
Emperor of emperors; we are of the substance independent and better basis than by blindly
of God Himself. Nay, according to the Advaita, following the commentators; and in my
we are God Himself though we have forgotten opinion and in my researches, I came to the
our own nature in thinking of ourselves as conclusion that these texts are not at all
little men.5 contradictory. So we need have no fear of text-
We speak of many things parrot-like, but torturing at all! . . . Therefore I now find in the
never do them; speaking and not doing has light of this man’s life that the dualist and the
become a habit with us. What is the cause of Advaitist need not fight each other. Each has
that? Physical weakness. This sort of weak a place, and a great place in the national life...
brain is not able to do anything; we must Therefore any attempt to torture the texts of
strengthen it. First of all, our young men must the Upanishads appears to me very ridiculous.8
be strong. Religion will come afterwards. Be Let me draw your attention to one thing
strong, my young friends; that is my advice to which unfortunately we always forget: that
you. You will be nearer to Heaven through is—‘O man, have faith in yourself.’ That is the
football than through the study of the Gita. . . way by which we can have faith in God.9
You will understand the Upanishads better
and the glory of the Atman when your body Learning to Solve the Mystery of Life
stands firm upon your feet, and you feel Our Upanishads say that the cause of all
yourselves as men.6 misery is ignorance; and that is perfectly true

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when applied to every state of life, either social The Upanishads say, renounce. That is
or spiritual. It is ignorance that makes us hate the test of everything. Renounce everything.
each other, it is through ignorance that we do It is the creative faculty that brings us into all
not know and do not love each other. As soon this entanglement. The mind is in its own
as we come to know each other, love comes, nature when it is calm. The moment you can
must come, for are we not one? Thus we find calm it, that [very] moment you will know the
solidarity coming in spite of itself. truth. What is it that is whirling the mind?
Even in politics and sociology, problems Imagination, creative activity. Stop creation
that were only national twenty years ago can and you know the truth. All power of creation
no more be solved on national grounds only. must stop, and then you know the truth at
They are assuming huge proportions, gigantic once.12
shapes. They can only be solved when looked Here I can only lay before you what the
at in the broader light of international grounds. Vedanta seeks to teach, and that is the
International organisations, international deification of the world. The Vedanta does not
combinations, international laws are the cry in reality denounce the world. The ideal of
of the day. That shows the solidarity. In renunciation nowhere attains such a height as
science, every day they are coming to a similar in the teachings of the Vedanta. But, at the
broad view of matter. You speak of matter, same time, dry suicidal advice is not intended;
the whole universe as one mass, one ocean of it really means deification of the world —
matter, in which you and I, the sun and the giving up the world as we think of it, as we
moon, and everything else are but the names know it, as it appears to us—and to know what
of different little whirlpools and nothing more. it really is. Deify it; it is God alone. We read at
Mentally speaking, it is one universal ocean the commencement of one of the oldest of the
of thought in which you and I are similar little Upanishads, ‘Whatever exists in this universe
whirlpools; and as spirit it moveth not, it is to be covered with the Lord.’13
changeth not. It is the One Unchangeable, Ay, a glorious destiny, my brethren, for
Unbroken, Homogeneous Atman. The cry for as far back as the days of the Upanishads we
morality is coming also, and that is to be found have thrown the challenge to the world: ‘Not
in our books. The explanation of morality, the by progeny, not by wealth, but by renunciation
fountain of ethics, that also the world wants; alone immortality is reached.’ Race after race
and that it will get here.10 has taken the challenge up and tried their
The Upanishads told 5,000 years ago that utmost to solve the world-riddle on the plane
the realisation of God could never be had of desires.14
through the senses. So far, modern agnosticism The whole idea of ethics is that it does
agrees, but the Vedas go further than the not depend on anything unknowable, it does
negative side and assert in the plainest terms not teach anything unknown, but in the
that man can and does transcend this sense- language of the Upanishad, ‘The God whom
bound, frozen universe. He can, as it were, find you worship as an unknown God, the same I
a hole in the ice, through which he can pass preach unto thee.’ It is through the Self that
and reach the whole ocean of life. Only by so you know anything. I see the chair; but to see
transcending the world of sense, can he reach the chair, I have first to perceive myself and
his true Self and realise what he really is.11 then the chair. It is in and through the Self

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 14

that the chair is perceived. It is in and through should grow, and patiently, slowly, surely,
the Self that you are known to me, that the went on applying their remedies, not by
whole world is known to me; and therefore to denouncing and frightening people, but by
say this Self is unknown is sheer nonsense. gently and kindly leading them upwards step
Take off the Self and the whole universe by step.
vanishes. In and through the Self all Such were the writers of the Upanishads.
knowledge comes.15 They knew full well how the old ideas of God
were not reconcilable with the advanced
Upanishads and Their Composers ethical ideas of the time; they knew full well
There are [more than] a hundred books that what the atheists were preaching
comprising the Upanishads, some very small contained a good deal of truth, nay, great
and some big, each a separate treatise. The nuggets of truth; but at the same time, they
Upanishads do not reveal the life of any understood that those who wished to sever
teacher, but simply teach principles. They are the thread that bound the beads, who wanted
[as it were] shorthand notes taken down of to build a new society in the air, would entirely
discussion in [learned assemblies], generally fail.18
in the courts of kings. The word Upanishad In the Vedic or Upanishad age Maitreyi,
may mean ‘sittings’ [or ‘sitting near a teacher’]. Gargi, and other ladies of revered memory
Those of you who may have studied some of have taken the places of Rishis through their
the Upanishads can understand how they are skill in discussing about Brahman. In an
condensed shorthand sketches. After long assembly of a thousand Brahmanas who were
discussions had been held, they were taken all erudite in the Vedas, Gargi boldly
down, possibly from memory. The difficulty challenged Yajnavalkya in a discussion about
is that you get very little of the background. Brahman.19
Only the luminous points are mentioned The Upanishads contain very little
there.16 history of the doings of any man, but nearly
The origin of ancient Sanskrit is 5000 B.C.; all other scriptures are largely personal
the Upanishads [are at least] two thousand histories. The Vedas deal almost entirely with
years before that. Nobody knows [exactly] how philosophy. Religion without philosophy runs
old they are. The Gita takes the ideas of the into superstition; philosophy without religion
Upanishads and in [some] cases the very becomes dry atheism.20
words. They are strung together with the idea
of bringing out, in a compact, condensed, and Children of Immortal Bliss!
systematic form, the whole subject the ‘Hear ye children of Immortality! Hear
Upanishads deal with.17 ye Devas who live in higher spheres!’ ‘I have
Fanatics little understand the infinite found out a ray beyond all darkness, beyond
power of love in the hearts of these great sages all doubt. I have found the Ancient One’. The
who looked upon the inhabitants of this world way to this is contained in the Upanishads.21
as their children. They were the real fathers, Go into your own room and get the
the real gods, filled with infinite sympathy and Upanishads out of your own Self. You are the
patience for everyone; they were ready to bear greatest book that ever was or ever will be,
and forbear. They knew how human society the infinite depository of all that is. Until the

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 15

inner teacher opens, all outside teaching is in before you. Take them up, live up to them,
vain. It must lead to the opening of the book and the salvation of India will be at hand.24
of the heart to have any value.22 Read my lectures. . . . It is only the pure
That is what the Vedanta teaches. It does Upanishadic religion that I have gone about
not propose any slipshod remedy by covering preaching in the world.25
wounds with gold leaf and the more the So I preach only the Upanishads. If you
wound festers, putting on more gold leaf. This look, you will find that I have never quoted
life is a hard fact; work your way through it anything but the Upanishads. And of the
boldly, though it may be adamantine; no Upanishads, it is only that One idea, strength.
matter, the soul is stronger. It lays no The quintessence of the Vedas and Vedanta
responsibility on little gods; for you are the and all lies in that one word.26
makers of your own fortunes. You make Sharp as the blade of a razor, long and
yourselves suffer, you make good and evil, difficult and hard to cross, is the way to
and it is you who put your hands before your freedom. The sages have declared this again
eyes and say it is dark. Take your hands away and again. Yet do not let these weaknesses
and see the light; you are effulgent, you are and failures bind you. The Upanishads have
perfect already, from the very beginning. . . .23 declared, ‘Arise! Awake! and stop not until
the goal is reached.’ We will then certainly
Go back to Upanishads cross the path, sharp as it is like the razor,
Go back to your Upanishads—the shin- and long and distant and difficult though it
ing, the strengthening, the bright philosophy be. Man becomes the master of gods and
—and part from all these mysterious things, demons. No one is to blame for our miseries
all these weakening things. Take up this but ourselves. Do you think there is only a
philosophy; the greatest truths are the simplest dark cup of poison if man goes to look for
things in the world, simple as your own nectar? The nectar is there and is for every
existence. The truths of the Upanishads are man who strives to reach it.27 †

References
1. CW, 3: 237 2. CW, 3: 238-239 3. CW, 9: 76-77 4. CW, 3: 238-239 5. CW, 3: 160 6. CW, 3: 242
7. CW, 3: 443 8. CW, 3: 233-234 9. CW, 4: 107 10. CW,3: 240-241 11. CW, 8: 21 12. CW, 1: 453
13. CW, 2: 146 14. CW, 4: 314 15. CW, 2: 305 16. CW, 1: 446 17. CW, 1: 446 18. CW, 2: 117
19. CW, 7: 214-215 20. CW, 7: 36 21. CW, 6: 87-88 22. CW, 7: 71 23. CW, 2: 184 24. CW, 3: 225
25. CW, 6: 469-471 26. CW, 8: 266-67 27. CW, 1: 342

‘He who knows the Self as such becomes self-controlled, calm, withdrawn into
himself, enduring and concentrated, and sees the Self in his own body; he
sees all as the Self. Evil does not overtake him, but he transcends all
evil. Evil does not trouble him, but he consumes all evil. He becomes
sinless, taintless, free from doubts and a knower of Brahman (the
Infinite).’
—Brihadaranyakopanishad, IV, iv. 23

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 The Upanishads and Their Origin
SWAMI ASHOKANANDA

Swami Ashokananda (1893-1969) was a much-venerated monk of the Ramakrishna Order. He

was ordained into sannyasa by Swami Shivananda, and was the editor of Prabuddha Bharata, an
English monthly of the Ramakrishna Order brought out from the Advaita Ashrama, Mayavati in
Uttaranchal. The following is an excerpt from his book Meditation Ecstasy and Illumination
(Pp.12-22) published by the Advaita Ashrama.

Upanishads Means Vedanta The Upanishads, in which those truths

Here we are concerned with the very last were expressed, are sometimes called ‘secret
part of Vedantic literature, which is called teachings’, and no doubt the word upaniäad
Vedanta—veda anta, ‘the end of the Vedas’. has some such implication—not secret in the
Many have thought that these portions came sense of mysterious, but in the sense that these
last of all in the Vedic age: at first the ancient truths are not found on the surface by the
Aryans practiced rituals; then afterwards, average mind; they are buried deep down and
being dissatisfied with rituals, they began to have to be discovered by everyone in his
become philosophical and to find philo- inmost being. Further, when these teachings
sophical truths, which they embodied in the were given to a pupil, the pupil approached
books generally called the Upanishads, or, in the teacher and sat near him, and the teacher
aggregate, the Vedanta. Others have said that gave this teaching to him alone, not in the
this chronological explanation is not right. presence of others. Even now, these teachings
What anta really means is ‘the highest’ or ‘the are given in private. Others are not allowed to
culmination’. Veda means ‘knowledge’, ‘the be present, because it is considered that
highest knowledge’. anything given out publicly can never take
Orthodox Hindus believe that the second root in the deep life of a person. Just as the
explanation is more appropriate, because the roots of a plant generally die when they are
philosophy contained in the Vedanta portion exposed to the sun or the outside atmosphere,
is also found in the hymnal portion. For in the same way whenever you express
example, some hymns in the Íg-Veda and the something it fails to go deep into your life,
Atharva-Veda cannot be surpassed in their and you hate therefore to speak in public of
philosophical and mystical depths even by the the deepest things; they should be kept hidden
Upanishads. Of course, Western scholars have within. On this psychological fact the tradition
said such hymns were afterwards interpolated. of privacy was built.
Well, orthodox Hindus do not agree with that. Now, as I said, it probably took two
They say that from very ancient times both thousand years to develop and consolidate
the ritualistic portions and the philosophical these teachings; that is the orthodox Hindu
portions existed simultaneously. belief. Many would not agree with it, but when

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I consider how long it takes to find one single feel an atmosphere of sunlight, of open spaces,
truth, and when I remember that the truths of the frankness, the innocence, and the purity
expressed in the Upanishads were not of childhood. You feel that the people who
inherited by these people but had to be dwelt upon these thoughts and experiences
discovered by them—when I consider these and gave expression to them were sturdy men,
facts, I cannot but think that the orthodox strong men, but not violent. (Violent people
Hindu belief is correct. are weak; truly strong people are gentle, pure,
and innocent, and their gentleness is not
The Origin of Upanishads associated with any kind of weakness.) You
It is said that there are altogether a also feel that there was not much restriction
hundred and eight Upanishads. It is quite in their life. By that I do not mean there was
obvious that most of these are not true licence, but that there was no rigidity about
Upanishads at all; that is to say, they did not them, and you feel that you would rather like
form a part of the original Vedas but were to go back to those people; you cannot escape
written afterwards. From that you should not the feeling that they represented the highest
conclude that they are worthless; as a matter expression of life on earth; that they were
of fact, some are highly illuminating and highly civilized and highly cultured.
explain many things not found in the original
Upanishads, which some scholars have said How the Íäis Lived
number twenty-eight. The life they lived, these people who
Of these twenty-eight, some say twelve taught the Upanishads, was a very simple life,
and others say ten are the principal ones. mostly. But sometimes these teachings were
Shankaracharya, to whom we owe the revival originally given by kings who lived in the
of Vedanta after Buddhism degenerated, luxury of a palace. There is a theory, which
commented upon ten Upanishads, and Swami Vivekananda himself held to some
therefore many think that these ten must have extent, that the Vedanta, or the Upanishads,
been the most authoritative. Two of them— really originated among the käatriyas, the
the Chàndogya and the Bíhadàraëyaka—are very warrior caste, rather than among the bràhmins.
large and in many places very abstruse. In And in support of this we often find in the
fact, one is compelled to confess that some history of India that the most liberalizing
passages cannot today be explained at all. thoughts in religion or philosophy came not
Other Upanishads are smaller; some are from the first caste, not from the bràhmins, but
composed of just a few verses. But all of them from the second caste, the käatriyas. For
have been considered of exceeding value, and example, Sri Krishna was not a bràhmin; he
as century has followed century very great was the son of a käatriya, and Buddha, who
authority has been ascribed to them. democratised the teachings of the Vedanta and
Some Upanishads are written in verse, spread them broadcast, was the son of a
and others in prose and some are mixed prose käatriya king. We do not consider this to be a
and verse. The language, which is the Vedic reflection on the bràhmins; we say that just as
rather than the classical style of Sanskrit, is two opposite forces create a balance, so in
sometimes obscure, but more often it is very every community or every system of
straight and direct. As you read the texts you knowledge there have to be two forces

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 18

working—one conservative and the other Upanishads; the ísis would teach their pupils
liberal. If liberalism has complete freedom in the art of meditation; they would teach them
its own experimentation, it is apt to kill itself; what is called brahma-vidyà—the ‘science of
therefore, there has to be a conservative force Brahman’, or the ‘science of God-realization’,
that will challenge it. When liberalism can and they would teach them philosophy, so that
stand that challenge it is gradually embodied their intellect would be trained in accordance
into the accepted authority. In India the with their spiritual findings. There were also
bràhmins have represented that conservative other teachings, sometimes called vedàîgas,
force, and in the matter of Vedanta we find which were essentially secular subjects like
that some of the teachers were bràhmins, others astronomy, prosody, grammar, and so on.
were käatriyas. So we sometimes find bràhmins The pupils themselves had to live a life
going to käatriyas to learn this most excellent of utmost asceticism, of which the most
truth, the truth about the Atman and Brahman. essential condition was the practice of celibacy.
Well, whatever that might be, most of Many rules are given in the old books for this
these teachers lived a simple life in an aárama, rigorous life. The pupils would live many
which can be translated as ‘retreat’. Just as years with the teachers, whose examples were
modern retreats are located outside the cities considered very important as a part of their
in a solitary place in the midst of nature, so in training. Then some of them would return to
those olden days there were many such the world, get married, and live as ideal
retreats or hermitages all over the country, citizens. They would not give up their spiritual
particularly in the Himalayan region. And practices; rather, they would carry them on,
many of these teachers—who were generally and when they were fifty years old they were
called íäis, which literally means ‘seers’, supposed to retire from the world and plunge
because they directly perceived supernatural again into a life of contemplation and
truths—were established in these aáramas and meditation. And then, after some time, they
were supported by the rich or by kings, who would embrace the life of utter renunciation
considered it their duty to protect them and and become sannyasins, or wandering monks.
to supply their needs. That was the general picture.
Those needs were very simple. They It goes without saying that although
lived in huts; they would get up at what they there might have been hundreds and hundreds
called the brahma-muhùrta, the ‘hour of God’, of such hermitages, not all the íäis were equally
an hour before dawn, and would go in the proficient. It is but natural that there were
dark or semidark to a nearby stream and bathe; differences among them, and you find that
then they would sit around a fire, which was some became very well-known as great
always burning, but which at that time was spiritual teachers and as great scholars of the
burning brighter because the disciples had put Vedas or Vedanta. Of course, more people
more logs on it, and they would plunge into would come to them than to others, and one
meditation. After long mediation some to whom thousands and thousands of people
teachings would be given, and then they would flock used to be called kula-pati, the
would all go to their respective duties. Later, ‘chief of the clan’, the clan of spiritual
classes would be held in the different branches aspirants. Such ‘chiefs’ were very highly
of learning, particularly in the Vedas and the regarded, and necessarily used to receive great

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 19

respect from all. And of course the kings and conscious life. You see, even the science of the
the nobles of a kingdom considered it their mind seems to be a modern thing with us. So
special duty to support them. in order to find ultimate truths, these íäis had
to work very hard. No doubt many of them
Discovering Inner Truths came up with wrong knowledge. They thought
You can understand why the people they had found something extraordinary, but
amongst whom Vedanta originated lived in a the mind is a very subtle and complicated
very quiet place where their meditation would thing. When you think you have found
not be disrupted or interrupted, where there something new and begin to talk about it,
would not be even the slightest noise, for only others find that it was not new or anyhow not
in that silence, external and internal, were they valid.
able to discover inner truths unknown before. So while there must have been many
They practised hard austerities; you can see experimenters who found something true,
why that had to be so: how would they know there were also many who became deluded.
there were deeper states of mind to begin You can well see that it must have taken
with? Only the other day in the West you centuries and centuries before enough
began to talk about the subconscious mind and authoritative knowledge was gleaned, out of
to recognize that there are many things hidden which a system of mysticism and a system of
in the mind which have great meaning for our philosophy took birth. †
I
I
‘All the books contained in the Upanishads have one subject, one task before them—
to prove the following theme: “Just as by the knowledge of one lump of clay we have
the knowledge of all the clay in the universe, so what is that, knowing which we know
everything in the universe?”’ —Swami Vivekananda, CW, 1: 362

‘I should point to India’

If I were asked under what sky the human mind has most fully developed some of its
choicest gifts, has most deeply pondered over the greatest problems of life, and has
found solutions of some of them which well deserve the attention even of those
who have studied Plato and Kant, I should point to India.” And if I were to ask
myself from what literature we who have been nurtured almost exclusively
on the thoughts of Greeks and Romans, and of the Semitic race, the
Jewish, may draw the corrective which is most wanted in order to make
our inner life more perfect, more comprehensive, more
universal, in fact more truly human a life...again I should
point to India.

—Maximilian Müeller (1823-1900) German

Orientalist. (quoted in The World’s Religions By
Huston Smith. Harper, San Francisco. 1991 p 12).

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 The Message of the Upanisads
.
SWAMI RANGANATHANANDA

Swami Vivekananda says: addressed themselves exclusively to the

‘Religion deals with the truths of the discovery of these essential spiritual truths and
metaphysical world just as chemistry and the to leading man, irrespective of creed and race,
other natural sciences deal with truth of the to their realization in his own life.
physical world. The book one must read to learn
chemistry is the book of (external) nature. The The Sanàtana Dharma: Its Uniqueness
book from which to learn religion is your own This explains the very high authority and
mind and heart. The sage is often ignorant of prestige of the Áruti in the Indian tradition; it
physical science because he reads the wrong derives from the verified and verifiable
book—the book within; and the scientist is too character of its truths and their universality.
often ignorant of religion, because he, too, reads Accordingly, the Smítis is always subordinate
the wrong book—the book without.’1 to the Áruti in spiritual matters. Smítis come
and go; they change age after age; but the Áruti,
Áruti versus Smíti according to the penetrating analysis of
The Upaniäads are an impressive record Áaîkara2, contains vastutantrajñàna, ‘knowledge
of this ‘reading of the book within’. The of reality as it is’, whereas Smíti contains
scriptures of every religion are such records. puruäatantrajñàna, ‘knowledge depending on
But all of them, except the Upaniäads, contain the person’, which ‘can be modified or altered
also a good bit of extraneous matter, not only by human effort’: kartum akartum anyathàkartuÉ
myths and legends and cosmological theories, áakyate. A Smíti that sustained society in one
which the Upaniäads also contain, but also a age may choke it in another age.
large number of rules and regulations, with Regarding all Smítis in general, Rama-
their do’s and don’ts, to guide the individual krishna’s pithy utterance correctly conveys the
and collective conduct and behaviour of their Indian idea: ‘Mughal coins have no currency
respective followers. The significance of these under the (East India) Company’s rule.’
latter being merely local and temporary, they Referring to this, the mathematician-
are not capable of universal application and philosopher, A.N. Whitehead says:3
are not relevant for all time; the fundamental ‘Religion will not regain its old power until it
message of all religions, however, derive from can face change in the same spirit as does science.
their central core of essential spiritual truths Its principles may be eternal, but the expression
which are universal and for all time. The of those principles requires continual
Upaniäads are the only sacred books which development.’

Swami Ranganathanandaji (1908-2005) was the 13th President of the Ramakrishna Order. He was a prolific
writer and a speaker of international acclaim. The article is based on excerpts taken from his book The Message
of the Upanishads (pp. 4-21 and 57-61), published by Bharatiya Vidya Bhavan, Mumbai. …

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 21

Historian Arnold Toynbee also stresses country, the Vedas. In the Smítis, on the other
this point:4 hand, personalities are more in evidence.
‘In the life of all higher religions, the task of Startling, gigantic, impressive, world-moving
winnowing is a perennial one because their persons stand before us, as it were, for the first
historic harvest is not pure grain. In the heritage time, sometimes of more magnitude even than
of each of the higher religions, we are aware of their teachings.’
the presence of two kinds of ingredients. There By Áruti is generally meant the Vedas;
are essential counsels and truths, and there are specifically, it means the Upaniäads, they being
non-essential practices and propositions. the Vedànta, the anta, literally the end or
‘The essential counsels and truths are valid at concluding portion, but in a deeper sense, the
all times and places, as far as we can see through very gist or essence, of the Vedas. Clarifying
the dark glass of mankind’s experience up to this idea in his address at the Parliament of
date. . .’ Religions, Chicago, Swami Vivekananda says6
The philosophy and religion that India ‘By the Vedas no books are meant. They mean
developed out of the Áruti bears, therefore, a the accumulated treasury of spiritual laws
significant title, namely, sanàtana dharma, discovered by different persons in different
‘Eternal Religion’. It derives its authority from times. Just as the law of gravitation existed before
its truth-character and not from any person, its discovery, and would exist if all humanity
be he a saint or even an incarnation; and the forgot it, so is it with the laws that govern the
truth-character of a teaching demands that it spiritual world. The moral, ethical, and spiritual
be verifiable by all irrespective of dogma, relations between soul and soul, and between
individual spirits and the father of all spirits,
creed, and race, and at all times.
were there before their discovery, and would
Throwing light on this unique character-
remain even if we forgot them.’
istic of the Sanàtana Dharma as derived from
the Upaniäads, Swami Vivekananda says:5
‘Two ideals of truth are in our scriptures; the Meaning of the Term ‘Upaniäad’
one is what we call the eternal, and the other is That this is the traditional view is evident
not so authoritative, yet binding under particular from what Áaîkara says on the etymology of
circumstances, times, and places. The eternal the term ‘Upaniäad’. The term means know-
relations between souls and God are embodied ledge received by the student ‘sitting close to’
in what we call the Árutis, the Vedas. The next the teacher. Explaining the derivation of the
set of truths is what we call the Smítis, as term in the introduction to his commentary
embodied in the words of Manu, Yàjñavalkya, on the Kaêha Upaniäad, Áaîkara says:
and other writers, and also in the Puràëas, down
‘By what etymological process does the term
to the Tantras. . .
upaniäad denote knowledge? This is now
‘Another peculiarity is that these Árutis have explained. Those who seek liberation, being
many sages [íäis] as the recorders of the truths endowed with the spirit of dispassion towards
in them, mostly men, even some women. Very all sense objects, seen or heard of, and approaching
little is known of their personalities, the dates of this knowledge indicated by the term upaniäad
their birth and so forth, but their best thoughts, presently to be explained, devote themselves to
their best discoveries, I should say, are preserved it with one-pointed determination—of such
there, embodied in the sacred literature of our people, this knowledge removes, shatters, or

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 22

destroys the avidyà (ignorance or spiritual and the diverse hypotheses it has laid down for
blindness), which is the seed of all relative their co-ordination. Never having been hamp-
existence or worldliness. By these etymological ered by a priestly order, each man has been
connections, upaniäad is said to mean entirely free to search wherever he pleased for
knowledge.’ the spiritual explanation of the spectacle of the
Education involving the student ‘sitting universe.’
close to’ the teacher means the most intimate
student-teacher communion. The higher the The Mental Climate of the Upaniäads
knowledge sought, greater is this communion I have referred before to the fearless quest
and greater the silence accompanying the of truth characteristic of these Upaniäads. Any
knowledge-communication. These values reader of this literature cannot also escape
reach their maximum when the knowledge being struck by the rational bent and specu-
that is sought and imparted is of the highest lative daring of these sages of ancient India.
kind, namely, àtmajñàna or brahmajñàna The spirit of inquiry which possessed
knowledge of the Àtman or Brahman. them led them to question experience, to
question the environing world; it also led them
Truth versus Opinion to fearlessly question their gods and tenets of
The Upaniäads discovered very early in their traditional faiths.
history what Thomas Huxley refers to as the The Upaniäads do not disclose any
difference between opinion and truth, between details as to the personal histories of their
‘I believe such and such’ and ‘I believe such thinkers; but they provide us with a glimpse
and such to be true.’ Says Huxley:7 of the working of their minds; we can study
‘The longer I live, the more obvious it is to me in this literature the graceful conflict of thought
that the most sacred act of a man’s life is to say with thought, the emergence of newer and
and feel, “I believe such and such to be true”. newer thought more satisfactory to reason and
All the greatest rewards and all the heaviest more in accord with experience at deeper
penalties of existence cling about that act.’ levels, and the rejection of the less adequate
Such truths are far different from the ones without a tear. Hypotheses are advanced
private beliefs of an individual or a group, a and rejected on the touchstone of experience
sect or a church, held with all emotional and reason, and not at the dictate of a creed.
intensity and projected for other people’s Thus thought forges ahead to unravel the
acceptance with equal fervour. Such beliefs mystery of man and the universe in which he
cannot claim ‘the greatest reward’ because they finds himself; and we can watch this develop-
have not paid ‘the heaviest penalty’ involved mental movement of thought and, if we are
in being subjected to the rigorous scrutiny of sensitive enough, also experience, in the words
reason and being thrown open to universal of the Munåaka Upaniäad,9 this onward march
verification. Referring to this unique charac- of being carried along in its current to the one
teristic of Vedànta, Romain Rolland says:8 ocean of truth and beauty and delight, and
‘The true Vedàntic spirit does not start out with realize our oneness with the One behind the
a system of preconceived ideas. It possesses many:
absolute liberty and unrivalled courage among ‘Just as rivers, as they flow, merge in the ocean
religions with regard to the facts to be observed giving up their (separate) names and forms, so

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the knowing one, freed from (separateness An impressive procession of students

arising from) name and form, attains the and teachers, earnest and sincere; a moving
luminous supreme Self, which is beyond (even) record of their animated discussions and
the (other) supreme (namely, nature in its graceful thought conflicts here in small groups
undifferentiated state).’ and there in large assemblies; a flight of
The Upaniäads reveal an age chara- thought now and then into sublime heights of
cterised by a remarkable ferment, intellectual experience recorded in songs of freedom and
and spiritual. It is one of those rare ages in delight, graceful and direct; an effective use
human history which have registered distinct of beautiful metaphors and telling imageries
break-throughs in man’s quest for truth and serving as feathers to its arrows of thought in
meaning and which have held far-reaching flight; a singular absence of an atmosphere of
consequences for all subsequent ages. The coercion, open or veiled, secular or sacred,
mental climate of the Upaniäads is saturated inhibiting the free pursuit of truth or its
with a passion for truth and a similar passion communication; the constant summons to man
for human happiness and welfare. Their to verify for himself the truths placed before
thinkers were ‘undisturbed by the thought of him for his acceptance; and the treatment of
there being a public to please or critics to man as man and not as cut up into creeds,
appease’, as Max Müller puts it.10 They con- races, and sex—these and other varied features
sidered no sacrifice too heavy in their quest invest the Upaniäads with the enduring
for truth, including not only earthly pleasures greatness and strength of a perennial
and heavenly delights, but also what is most philosophy and the beauty and charm of an
difficult to achieve and what every truth- immortal literature.
seeker is called upon to achieve, namely, the Unlike philosophies elsewhere and other
sacrificing of pet opinions and pleasing systems here, Vedànta is a living philosophy;
prejudices. Referring to this characteristic of and from the time it was first expounded
the Upaniäads in his book Six Systems of Indian in that dim antiquity down to our own
Philosophy, Max Müller says:11 times, it has been the spiritual inspiration
behind the vast and varied Indian cultural
‘It is surely astounding that such a system as experiment.
the Vedànta should have been slowly elaborated
by the indefatigable and intrepid thinkers of
The Upaniäads and Indian Culture
India thousands of years ago, a system that even
Without understanding the Upaniäads,
now makes us feel giddy, as in mounting the
it is impossible to get an insight into Indian
last steps of the swaying spire of a Gothic
history and culture. Every subsequent
cathedral. None of our philosophers, not
excepting Heraclitus, Plato, Kant, or Hegel, has
development of philosophy and religion in
ventured to erect such a spire, never frightened India has drawn heavily on the Upaniäads.
by storms or lightnings. Stone follows on stone The path of bhakti or devotion to a personal
after regular succession after once the first step God, the path of karma or detached action, and
has been made, after once it has been clearly the synthesis of all spiritual paths in a
seen that in the beginning there can have been comprehensive spirituality, expounded by the
but one, as there will be but one in the end, Gìtà, are all derived from the Upaniäads.
whether we call it Àtman or Brahman.’ Emphasizing this pervasive influence of the

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Upaniäads of Indian religions, Swami upon himself to proclaim these truths from
Vivekananda says:12 the housetops, both in the East and in the
‘In the Upaniäads, also, we find all the West:14
subsequent development of Indian religious ‘Let me tell you that we want strength, strength,
thought. Sometimes it has been urged without and every time strength. And the Upaniäads are
any grounds whatsoever that there is no ideal the great mine of strength. Therein lies strength
of bhakti in every Upaniäad. Those that have been enough to invigorate the whole world; the whole
students of the Upaniäads know that that is not world can be vivified, made strong, energized
true. There is enough bhakti in every Upaniäad, through them. They will call with trumpet voice
if you will only seek for it; but many of these upon the weak, the miserable, and the
ideas which are found so fully developed in later downtrodden of all races, all creeds, and all sects,
times in the Puràëas and other Smítis are only to stand on their own feet and be free. Freedom,
in the germ in the Upaniäads. The sketch, the physical freedom, mental freedom, and spiritual
skeleton, was there, as it were. It was filled in freedom are the watchwords of the Upaniäads.’
some of the Puràëas. But there is not one full-
Saîkaràcàrya (A.D. 788-820) was the first
grown Indian ideal that cannot be traced back
teacher in historic times to make the Upaniäads
to the same source—the Upaniäads.’
popular in this country. Before that, only a
In the words of Bloomfield:13 few select people, largely of the monastic
‘There is no important form of Hindu thought, community, knew the glory of the Upaniäads.
heterodox Buddhism included, which is not But Saîkaràcàrya opened up these treasures
rooted in the Upaniäads.’ to householders and to all citizens. It will do
Every creative period in India’s long them good, he said. But still the Upaniäads
history has behind it the impact of this reached only a small minority. Today, how-
Vedàntic inspiration in a concentrated ever, thanks largely to the work of Swami
measure. The drying up of this fount of Vivekananda, they are the property of one and
inspiration, similarly, has always seen the all.
setting in of the low tide of her culture and The Upaniäads, however, require close
life. The ages of the Gìtà, Buddha, and Áaîkara study. A newspaper is also a kind of literature;
in the past, and of Sri Ramakrishna and Swami but it is read in the morning and thrown away
Vivekananda in the present, are such land- in the evening, and thus stands at the lowest
marks in India’s ancient and modern history. level of the literary spectrum. The Upaniäads
Hence their constant summons to man is are not like that; they stand at the highest end
to wake up and march on: ‘Arise! Awake! And of that spectrum. They must be read again
stop not till the goal is reached!’, as conveyed and again; every step in growth of mental
by Swami Vivekananda, adapting the maturity and clearness brings us closer and
powerful words of the Kaêha Upaniäad: closer to the heart of this great literature. The
Uttiäêhata jàgrata pràpya varàn nibodhata. more we read them, the more we get out of
them, because their words come from the
A Message of Fearlessness depths of the heart. ‘Where words come out
Before Swami Vivekananda’s time, very from the depth of truth’, says Tagore in his
few people knew about the Vedànta, about Gitàñjali. The words of the Upaniäads come
the philosophy of the Upaniäads. He took it out from the depth of truth. The sages

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experienced Truth; they saw something whole of nature becomes ablaze with divinity
profound in man and nature, and they tried to his purified vision. He realizes Him as
to capture and communicate this vision in ànandarùpam amítaÉ yadvibhàti, ‘of the form of
snatches of poetry. The sublime poetry of the bliss and immortality which has overflown as
Upaniäads has moved the hearts of thinkers nature, as the visible universe’. The universe
and poets from ancient times to the present. becomes transformed into waves of bliss,
[Take for instance this verse]: ànandalaharì, and waves of beauty, saundarya-
laharì, as expressed by Saîkaràcàrya. The
‘The wise ones [dhìra] realize Him everywhere,
Àtman shines in man and nature, in the sun
inside as well as outside, Him whose form is
and moon and stars, in every particle of dust.
bliss and immortality and whose glory overflows
Now here is a vision captured in a snatch of
as the visible universe.’
poetry. This is just a sample; there are scores
The word dhìra in the text means ‘the of such in the Upaniäads.
wise one’ and indicates a combination of So there is great need for us to study
intelligence and courage. The Upaniäads speak this legacy, to understand it. The whole
of man’s greatness in two forms: first, his country will become galvanized with a new
intelligence by which he understands the facts energy, a new resolve, a new discipline, even
of the outer and inner worlds; second, his if only a little of the wisdom of the Upaniäads
courage, heroism, by which he not merely can come into our lives. We read in the
knows but also achieves truth and excellence. Bhagavad-Gìtà (II. 40): Svalpamapyasya dharmasya
Mere intelligence is not enough; courage is also tràyate mahato bhayàt—‘Even a little of this
necessary. Their combination makes for the dharma will save us from great fear.’ Here is
highest character where the power of the message of fearlessness, of strength, of
knowledge becomes transmuted into the growth, development, and realization. Man
energy of vision. must rise higher and higher and reach out
The capacity to scale the Everest of towards perfection which is the unity of all-
experience, to scale the highest peak of truth, encompassing love and knowledge. This is the
comes to intelligence only when it blazons message, the clarion call, of the Upaniäads—a
forth as courage. He is the dhìra, the wise one; call to dynamic action in the pursuit of Truth
he alone is entitled to realize the Àtman. What and total excellence, a call to carry forward
is the form of that realization? Paripaáyanti, evolution to the level of total life fulfilment
‘he realizes Him everywhere’, inside as well through spiritual realization. What a hopeful
as outside, in man as well as in nature. The message it is! †

References
1. CW, 6: 81 8. The Life of Vivekananda and the Universal Gospel,
2. Commentary on the Brahma Sùtra, I. 1. 2 Third Impression, 1947, p. 196
3. Science in the Modern World, p. 234 9. Munåaka Upaniäad, III. 2. 8
4. An Historian’s Approach to Religion, pp. 262-64 10. Three Lectures on Vedànta Philosophy, p. 39
5. CW, 3: 248-51 11. Six Systems of Indian Philosophy, Max Müller, p.182
6. CW, 1: 6-7 12. CW, 3: 230-31
7. Quoted by J.Arthur Thomson in his Introduction to 13. The Religion of the Veda, p. 51
Science, p.22 14. CW, 3: 238

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 Peace Chant in Upanishads
SWAMI SRIDHARANANDA

Introduction and mind, lead a life full of worship working

All Upanishads begin with peace for the Divine. Aum! Peace Peace Peace!
invocations called shanti patha. The Mundaka
Upanishad, for instance, opens with two peace
invocations. The significance is that, knowing Understanding Aum
full well that nothing happens in the world This is the first part of the Shanti patha.
without the sanction of the Divine the Vedic Everything starts with Aum. It consists of three
rishis humbly seek guidance and blessings letters – ‘a’, ‘u’, ‘m’ and the bindu. When ‘m’ is
from the Divine so that their efforts may be uttered with the mouth closed then there is an
fruitful. In all the Upanishads the first words inner vibration known as the nada-bindu. This
invoke peace, not only for oneself but also for vibration is due to the short vowel (à) which
maintaining balance in the whole universe. is a nasal sound similar to the resonance which
Brahman, which is denoted by Aum, the satyam follows the striking of a gong or bell. The main
(the Real), the ritam (the cosmic order) is in purpose here is to make the study fruitful to
equilibrium and in peace. The Vedic rishis us. Aum has been defined in the Vedas in
experienced the fact that an individual is at various ways because it symbolizes the whole
peace with himself when he is at peace with gamut of spiritual wisdom relating man and
his surroundings, when the jivatma (individual the universe.
soul) has established an inseparable bond with Aum can be subjectively interpreted in
the Vishvatma (Universal Soul). We are one terms of the individual self. Corresponding to
with the universe and the universe is one with the four ‘parts’ of Aum, there are four states of
us; as long as this Oneness is not realised, there the individual soul or jivatma. The aham, or ‘I’,
will be lack of balance and peace. The Brahman fluctuates between these four states of
is in continuous communion with Itself to be awareness. In the waking state we are awake
at peace with Itself and with the whole and alert. After some hours of hard work we
universe. Let us consider this Shanti patha: are tired and go to sleep in which there are
dreams. This state is called the dream state.
› ^Ч H$U}{^… e¥>Uw`m_ Xodm ^Ч ní`o_mj{^`©OÌm… & While dreaming we are not aware that we are
pñWa¡a“¡ñVwïw>dm§gñVZy{^… ì`eo_ Xod{hV§ `Xm`w… && dreaming; for us the dream is as real as the
Aum! O gods, the effulgent ones, may we with waking experience. We know we were
our ears hear what is propitious! While engaged dreaming only when we wake up and compare
in sacrifices, may we behold with our eyes what our surroundings with the dream experience.
is propitious! May we, with firm and strong body Then we realize that the latter was not real.
A senior monk of the Ramakrishna Order, the author is the Minister-in-charge of Vedanta Centre of Sydney,
Australia. …

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The third state is deep, dreamless, language itself: ‘failing to reach which i.e.,
undisturbed sleep. On waking from this it Brahman, speech falls back together with the
takes a few moments to remember where one mind.’ Language is a vehicle through which
is and what the circumstances are, for in deep man can attain to a level which is beyond
sleep one is not aware of the space, time and language—this is how one can look at Aum.
causation; only gradually do they soak into
our consciousness again on waking. Then one Another Meaning of Aum
says of his experience: ‘Oh, I had such a joyous Aum can also be objectively interpreted,
deep sleep. I was not aware of anything.’ as the foundation on which the concept of the
Unlike the dream state, in deep sleep the Oneness of the creation or universe is based.
person experiences immense joy which is The universe can be classified into three
remembered after returning to waking state. categories. The first letter ‘a’ symbolizes the
We are ignorant about the source of the joy, gross, physical, material aspect of universe
so we say ‘I knew nothing’ though we which is perceived by the senses. It is called
experience the joy during that state. The veil jagat because it changes constantly (gaccati iti
of avidya or ignorance covers our real nature; jagat). Like the water of a fast flowing river
still the bliss percolates through. the jagat or physical universe is never the same;
There is a fourth stage of awareness it flows as a continuous stream in time-space-
called turiya-avastha (turiya means transcen- causation (desha-kala-nimitta) which is its
dental). Going into nirvikalpa samadhi, (absolute underlying strata.
concentration free of any differentiation), the The second letter ‘u’, stands for the subtle
individuality merges with Brahman, and the aspect of the universe, which exists behind the
experience is—‘This Self is Brahman, I am things of the gross world. The senses have an
Brahman’ (Ayam atma brahma, Aham brahma upper and lower range beyond which they
asmi). The aspirant experiences immense bliss cannot perceive, though we can find ways to
in the glory of the Self. This occurs only increase this range. For example, we have been
through one’s continued disciplined effort able to increase or decrease the wavelength of
under the guidance of the guru, and with the sound to bring it within hearing level. Still,
grace of the Divine. It cannot be described as sounds exist which we do not hear with our
it is beyond the realm of relativity where alone ears. So it is with these subtle objects beyond
words can be used. In this state the pheno- the gross form. The subtle world, which is
menal world totally disappears and one is behind the manifested gross world, is not
identified with the Essence of the universe, readily perceivable unless one’s faculties or
which is symbolized by the dot (nada-bindu) instruments are developed to bring it within
of the Aum. the boundaries of our experience. The
Aum can also be seen as suggesting the principles of time-space-causation, on which
forty-nine letters of the Sanskrit alphabet in the gross world functions, are also part of the
their various permutations and combinations subtle world.
as ‘a’ is the starting point which ends with ‘m’ The third letter ‘m’, denotes the causal
and ‘u’ rolls over representing the other principle, the cause of both gross and subtle
alphabets. Then the dot stands for the ultimate aspects of this universe. Why does one see the
purpose of language, which lies beyond world as tangible when in fact it is not? Why

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 28

does one seek permanency in this transient to all knowledge, science and technology,
world? Everyone knows that being born they called the apara-vidya or lesser knowledge. All
will die but none is prepared to accept it and branches of knowledge, both scientific and
face the truth. It is because of the non- philosophical, take into consideration the
perception of the Real Substratum that we take gross, subtle and causal aspects but the
the appearance as true. We are unable to grasp substratum of everything is the Spirit or Self.
the Truth underlying the world. However, we Thus, the purpose of the study of the Upani-
import and impose the permanence of the shads is to experience the Truth denoted by
Reality onto the objects of this impermanent Aum in the shanti-patha, the prayer for inner
world. This ignorance is the fundamental cause peace, and not simply to recite it. The Upani-
of all misery. Everything in this universe shads ask for nothing apart from peace—
depends on this divine Cause, or Source. Thus neither success, nor wealth, nor victory nor
our inability to analyse this world correctly any other-worldly object, because it is the
and to thoroughly grasp the truth behind the peaceful mind alone which can fathom the
whole play of the universe is the cause of all secrets of Nature.
suffering. Ultimately, not understanding the
truth of the Oneness of jivatma and paramatma Understanding the Way to Peace
is known as primal cause or primal ignorance. The invocation is addressed to devas, or
But by explaining the gross, subtle and lords of the universe. The concept of devas in
causal aspects of the universe nothing positive the Upanishads should be harmonized with
has been suggested about their source the the concept of the universe we have today. To
Absolute. The Ultimate Reality exists. It is both our ancestors at the Upanishadic time devis
immanent and transcendent. When one sees and devatas were not glorified human forms
someone as a human, it is partial seeing. When but were addressed as the principles controll-
seen as a manifestation of the Divine, that ing Nature. The word Deva here is derived
perception is a little more complete. And when from the verb dyu dyotane meaning ‘to shine’.
Absolute Knowledge dawns then one It refers to the ‘effulgent ones’, implying not
experiences the oneness of the seer, the seen only bright light but also that which removes
and all the aspects of the universe. The lack of understanding. Each branch of learning
Absolute, which is manifested in so many follows a certain principle; get hold of it and
names and forms, is in its absoluteness beyond that whole branch is within your grasp. In the
all diversity. This is suggested by the nada- invocation the principles of the universe
dhvani, the concluding nasal sound of the Aum. governing sound, etc., are being addressed:
It suggests that there is only One Reality in ‘O Principles of the universe! You who guide
the universe, and that It is manifesting as and conduct the cosmic affairs in a rhythmic
everything. The causal principle is what manner, we pray to you to help us to use the
prevents one from seeing the Absolute in its hearing organ to hear only that which is
totality as the immutable, without alternatives, inspiring, so that we may become worthy and
formless Self, which is Absolute Existence (sat), adequately qualified to know the meaning of
Consciousness (chit) and Bliss (ananda). the sacred word Aum, the Truth.’
The significance of the symbol ‘Aum’ is 1. The prayer to the devas is a request
not confined to the scriptures alone, but applies that we may hear only the bhadra, the good.

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 29

Bhadra also means grace. It means hearing, by is one asked to run away from the realities of
the grace and guidance of the devas, all the life. In fact, the command is to perform yajña,
truths in the world that are gracious, uplifting sacrifice, as a daily duty in the world. This
and ennobling. For only this will help us to was relevant in the past and it is more so
experience the total meaning of the symbol today.
Aum. Therefore worship starts with this prayer 3. Now we come to the third part of the
that we may be granted the blessing of hearing prayer:
the good. We are endowed with five senses, ‘May we, with firm and strong body and mind,
and we beg the devatas to help us put those lead a life full of worship doing work for the
senses to use only in order to attain to Oneness, Divine.’
through the experience of the meaning of Aum. Most psychologists say that the move-
2. Then follows the second part of the ments of the body are controlled, motivated
prayer: or guided by the movements of the mind. The
‘Let our eyes develop the power of seeing Upanishad highlights the same in a different
everything in the world that ennobles us, inspires manner. Until you are physically stable and
us, and makes us full of grace.’ have got rid of your bodily restlessness, your
The eyes, which now only see the mind too will jump around like a monkey that
various ordinary forms, should be enabled to has been given wine and then been attacked
see the unified essence of these forms. The by a swarm of bees. Thus the purpose here is
Divine is to be seen everywhere by disciplining to control all the limbs of the body and thereby
the organ of vision. The sages say that when gain control of the mind. For example sitting
the body-consciousness of an individual is relaxed and still in padmasana, a yoga posture
absolutely melted away, he then experiences suitable for meditation, helps one to control
non-difference between himself and the erratic movements of the mind. So the
Paramatman, the Supreme Self, wherever his prayer is that the body and mind may be
mind may roam.1 strong and calm. This will let us enjoy a long
The performance of offerings or sacrifice, life for devahita, that is to say for the good of
yajna, was an obligatory duty of life. It was the many through the devas, the effulgent
more than merely the performance of a principles of the universe.
sacrifice with fire and other materials. It Vyashema means to enjoy, not selfishly
symbolized our obligation to parents, teachers, but by dedicating oneself to the welfare of
friends, society, spouse, children, other society under the guidance of the Divine.
creatures, natural resources—to all the things The ancient philosophers were greatly
that enable us to live and be comfortable. introspective, no doubt, but they also gave
Above all, it symbolizes our obligation to importance to the world in which they lived.
ourselves, to be the knower of the Self. Such There was no question of living in disharmony
an obligation is yajna, and its application is or in isolation, or for one’s own self-interest.
universal. Seeing and hearing the good while So they prayed for a life beneficial to one and
performing the duties of life, does not hinder all, and also in harmony with the principles of
or stop the flow of our lives. The mistake we the universe, so as to be able to contribute to
make is to equate spirituality with other- them and not to clash with them. They desired
worldliness. But nowhere in the Upanishads to be part and parcel of the symphony and

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 30

equilibrium of nature and thus attain Eternal Pushan is the deva or god who manages
Bliss which is the purpose of human life. This the affairs of Mother Earth—the fertility of the
comes only when one has grown beyond the land, the flow of the rivers, the atmosphere on
demands of the body and mind and is no which our existence depends, and so on. Let it
longer bound by them. Now let us consider be auspicious and propitious so that life is
the second part of the Shanti patha: undisturbed.
ñdpñV Z BÝÐmo d¥Õldm… & ñdpñV Z… nyfm {dœdoXm… & Arishtanemi is the deva who protects us
ñdpñV ZñVmú`m}@[aï>Zo{_… ñdpñV Zmo ~¥hñn{VX©YmVw && from the evil influences that come between us
› empÝV… empÝV… empÝV… && and attainment of the Divine, and who helps
‘May Indra confer undisturbed prosperity on us. us understand the secret of the Upani-
May Vriddhashrava (the ancient), Pushan, shads, which is our goal.
Vishvaveda (sustainer of the world and all- Brihaspati is the god of wisdom and we
knowing one), Tarkshya (celestial bird), pray to him to prevent us from losing our
Arishtanemi (protector from harm), Brihaspati balance and wisdom, to help us control our-
(preceptor of devas), bestow on us undisturbed selves, and thus to allow us to live undis-
sustenance to grow in our endeavour. Aum! turbed. In this way the prayer is that the forces
Peace Peace Peace!’ of the universe may give us peace and the
This is the second part of the peace-chant. opportunity to manifest fully our creative
In the earlier prayer the word shanti was used. talents.
In this verse the key word is svasti. The nearest
meaning of svasti is ‘absence of disturbance.’ Conclusion
Further, in this verse Indra, Pusan and This two-part shanti-patha, though
Brihaspati are mentioned by name, whereas ancient, is very modern and relevant to our
in the earlier verse only principles of nature times, for it is a prayer for peace. And it makes
were spoken of. Those principles are now it clear that this human life has not been given
personalized, so as to make communication to us to be lived as if we were simply a
with them easy. The sages must have thought biological creature, but as a manava, a human
that the principles by which rain, thunder, and being, who has the capacity to control the
lightning occurred needed to be identified and movement of the manas or mind. In this way
given names, so that prayers could be offered we are differentiated from the animal world.
to them. Indra is thought of as the mastermind The purpose of our being born is to
behind all the natural forces which either help realise our true nature as well as the origin of
or trouble the insignificant human being. He Nature and the relation or equation of the two.
is the master-controller of all the forces of This is clearly the purpose of the first part of
nature that can make life enjoyable and free the shanti patha. And the second part tells us
from danger. of the struggle necessary to emancipate
Vriddhashrava means the most ancient, ourselves from the bondage created through
the most powerful and revered. So the prayer innumerable births. Thus we pray for help to
is to Indra, the master of all the gods, to let us the devas of the universe who are stronger and
live free in svasti, from any disturbance. wiser than us. †

References : 1. cf. Drigdrishya-viveka, 30, Sarasvatirahasyopanishad, 55

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 Spiritual Experiences of Sri Ramakrishna:
Upanishads Revitalised
SWAMI ADISWARANANDA

Central Theme of the Upanishads knowledge is bliss. Tasting the intoxicating

The Upanishads present a vision of truth bliss of the Self, a person achieves infinite
that is profound, universal and limitless like expansion of the soul that embraces all beings
the sky. Saints and savants are enchanted by and things of the universe as one with itself.
this grand vision of truth, and sincere spiritual Only knowers of the Self, not philosophers or
seekers draw inspiration from this vision. theologians, demonstrate the reality of God
Schopenhauer wrote, and the validity of the scriptures.
Self-knowledge is the central message of
‘In the whole world there is no study so
the Upanishads. Seers of the Upanishads
beneficial and so elevating as that of the
maintain that the Self is the Reality of all
Upanishads. It has been the solace of my life; it
realities, Truth of all truths, and Consciousness
will be the solace of my death.’1
of all consciousness. Anything in the universe
All the philosophical systems of Hindu- that does not reflect the light of the Self is
ism invoke the teachings of the Upanishads shadowed by death and destruction. Self-
as their authority and support. According to knowledge is realizing that our individual soul
the seers of the Upanishads, truth is one is the focus of the all-pervading Supreme Self.
without a second. It is immutable, incorporeal, Pursuit of Self-knowledge is the highest form
all-pervading pure consciousness, known as of worship. All our prayer, meditation, self-
Brahman or the Supreme Self. This Self has control, vows, charity and austerities culminate
no name, no form, no epithet, and no in Self-knowledge.
limitations whatsoever. The various names The seers of the Upanishads exhort us to
and forms of the Supreme Self are feeble sacrifice everything for the realization of the
attempts by the human mind to name the Self. Self-knowledge is the goal of all goals of
nameless and attribute form to the formless. life. It is the essence of liberation. Only by
The Self is Knowledge-Existence-Bliss abso- realizing the deathless Self within can one
lute. Realization of the Self is more than blind overcome death and attain true immortality.
belief, intellectual conviction or emotional Those who leave this world without attaining
exaltation. It is the result of direct perception Self-knowledge go from death to death.
that is vivid, purifying, transforming, and Whenever the Upanishadic teachings were
conducive to the welfare of all beings. Self- neglected, Hinduism experienced the

Swami Adiswarananda was the Minister-in-charge, Ramakrishna-Vivekananda Centre, New York. His books
include Meditation & Its Practices and The Vedanta Way to Peace and Happiness, among others. This is the last
article he wrote (in July 2007) for The Vedanta Kesari before his untimely demise in October 2007. …

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proliferation of dogmas and the rise of philosophy of life that produced fake
sectarianism and bigotry. reformers, dreamy idealists, idle philosophers,
and so-called knowers of truth who sought
Decline in Religion transcendental solutions for earthly problems.
Nineteenth century Hinduism experien- It created pessimists who proved life in-
ced a severe crisis that brought about a tolerable yet continued to tolerate it. Devotion
spiritual eclipse of its soul. The message of became cheap sentiment and knowledge
the Upanishads lost its fire and vigour and became mere rationalization. Devout Hindus
ceased to be a practical reality. That which is prayed for personal gain and personal
the teaching for the strong-minded became a liberation but looked upon the sufferings of
refuge for the weak, escapists, fatalists, and others as the deserved result of their past
miracle-mongers. Hinduism ignored the grand karma. The message of the Upanishads was
vision of the Upanishadic seers and drifted lost in the wilderness of superstition, false
toward anthropomorphism and polytheism. piety, eroticism, and occultism.
There arose diverse schools of thought, each
claiming its superiority over the others. Sri Ramakrishna and His Experiences
Glorification of local myths and beliefs, At this moment of crisis Sri Ramakrishna
adherence to outdated customs and traditions, (1836-1886) was born. His life, his epoch-
and mechanical observance of rituals and making spiritual adventure, his daring and
ceremonies became the order of popular determined search for truth, his blazing
Hindu spirituality. The Upanishadic virtues spiritual experiences stemmed the tide of
of renunciation, dispassion, self-control, and degeneration and changed the thought current
longing for the divine were looked upon as of the time. In his spiritual search Sri
extreme practices meant only for monks and Ramakrishna walked alone. Very few were
ascetics living in the forests and mountains. able to understand that his spiritual
Upanishadic verses were memorized and realizations would set in motion a tidal wave
chanted with perfect accent and intonation in of spiritual regeneration and revival. Sri
the seminaries but were rarely practiced in Ramakrishna’s life was one of uninterrupted
everyday life. contemplation of the divine. To a world that
Hinduism of the time encouraged a indulged in distraction and chatter Sri
morbid inwardness, a flight from the world in Ramakrishna brought news from a world in
despair over life and its problems. Passivity which communion with the Self imparted the
became its keynote and self-withdrawal its highest bliss. What he saw, others could not
prime virtue. Inertia passed for tranquillity and see; what he understood, others failed to
hopelessness for dispassion. Once a teaching comprehend.
of hope and strength, Hinduism exaggerated The nineteenth century, taken over by
human weakness, unworthiness, and the delirium of dry philosophy and cold
sinfulness, focusing only on human limitations reason, was challenged by this unknown
and not on human possibilities. It tilted too temple priest who rose to superhuman
much toward a form of pseudo-mysticism that greatness by his direct perception of the divine.
saw God only in the temple and prayer room, His spiritual realizations gave him power to
and not outside. Hinduism became a hollow visualize the invisible, and the keenness of his

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observation enabled him to describe the hostile army…. In a very soft voice and with
indescribable truth with extreme precision. The great difficulty he said to M: ‘I have gone on
universe of beings and things appeared to him suffering so much for fear of making you all
not as a framework of illusion but as the weep. But if you all say: “Oh, there is so much
manifestation of Brahman in time and space. suffering! Let the body die”, then I may give up
The gulf between heaven and earth was the body.’ These words pierced the devotees’
hearts. And he who was their father, mother,
bridged. Psychologists describe only two levels
and protector had uttered these words! What
of the human mind, conscious and sub-
could they say? All sat in silence. Some thought,
conscious. But Sri Ramakrishna directs our
‘Is this another crucifixion—the sacrifice of the
attention to another level, the superconscious
body for the sake of the devotees?’
that transcends belief and reason. For
Monday, March 15, 1886... [The devotees] sat
psychologists, the master urge in a human
speechless and looked grave, thinking of the
individual is the sex-drive or the pursuit of
Master’s suffering of the previous night.
power or pleasure. For Sri Ramakrishna, the
master urge is the desire for everlasting life, Master (to the devotees): ‘Do you know what I
unlimited bliss, and absolute knowledge. see right now? I see that it is God Himself who
Purity was Sri Ramakrishna’s life-breath. His has become all this. It seems to me that men and
high spiritual states were observed with awe other living beings are made of leather, and that
not only by believers but also by sceptics, it is God Himself who, dwelling inside these
agnostics, and atheists, and his samadhis were leather cases, moves the hands, the feet, the
tested for genuineness by medical doctors. heads. I had a similar vision once before, when I
saw houses, gardens, roads, men, cattle—all
After reaching Brahman, Sri Ramakrishna
made of One Substance; it was as if they were
remained in samadhi for six months. He said:
all made of wax. I see that it is God Himself
For six months at a stretch I remained in that who has become the block, the executioner, and
state from which ordinary men can never return; the victim for the sacrifice.’ As he describes this
generally the body falls off, after three weeks, staggering experience, in which he realizes in
like a sere leaf. I was not conscious of day and full the identity of all within the One Being, he
night. Flies would enter my mouth and nostrils is overwhelmed with emotion and exclaims, ‘Ah!
just as they do a dead body’s, but I did not feel What a vision!’ Immediately Sri Ramakrishna
them. My hair became matted with dust.2 goes into samadhi. He completely forgets his
The Upanishads declare that by realizing body and the outer world. The devotees are
Brahman one goes beyond all sorrow and bewildered. Not knowing what to do, they sit
suffering. The chronicler of The Gospel of Sri still. Presently the Master regains partial
Ramakrishna records how even when suffering consciousness of the world and says: ‘Now I
from the excruciating pain of cancer in his last have no pain at all. I am my old self again.’ The
days, his mind would soar into ecstasy: devotees are amazed to watch this state of the
Master, beyond pleasure and pain, weal and
Sunday, March 14, 1886… That day Sri Rama-
woe.3
krishna was feeling very ill. At midnight the
moonlight flooded the garden, but it could wake The Upanishadic verse, ‘His hands and
no response in the devotees’ hearts. They were feet are everywhere; His eyes, heads, and faces
drowned in a sea of grief. They felt that they are everywhere; His ears are everywhere; He
were living in a beautiful city besieged by a exists compassing all’4 was often thought to

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be a poetic imagination of the Upanishadic he would be overwhelmed with divine

seers until it was exemplified in the life of Sri inebriation.
Ramakrishna. Samadhi was so intense in Sri Rama-
Pundit Shashadhar [a renowned religious leader krishna that he saw the presence of Brahman
of the time] one day suggested to Sri Rama- in everything and everywhere. Coming down
krishna that the latter could remove the illness from the superconscious level of samadhi, he
by concentrating his mind on the throat, the would often be unaware of his surroundings.
scriptures having declared that yogis had power In his exalted spiritual state he would feel
to cure themselves in that way. The Master identified with all beings and things and
rebuked the pundit. ‘For a scholar like you to experience intense pain at the suffering of
make such a proposal!’ he said. ‘How can I others. During his worship in the temple, he
withdraw the mind from the Lotus Feet of God would often put the flowers on his own head
and turn it to this worthless cage of flesh and instead of offering them at the feet of the image
blood?’ of the Mother. The distinction between the
‘For our sake at least,’ begged Narendra and the Mother in his heart and the Mother in the
other disciples. image had disappeared for him. Sri Rama-
‘But,’ replied Sri Ramakrishna, ‘do you think I krishna’s God-consciousness transcended the
enjoy this suffering? I wish to recover, but that limits of all sects, denominations, traditions
depends on the Mother.’ and conventions. Everyone who came to him
Narendra: ‘Then please pray to Her. She must felt uplifted by his profound God-conscious-
listen to you.’ ness and boundless love. It was as if every
Master: ‘But I cannot pray for my body.’
particle of Sri Ramakrishna’s body was filled
with God-consciousness. Greatly amazed to
Narendra: ‘You must do it, for our sake at least.’
see Sri Ramakrishna’s continual God-
Master: ‘Very well, I shall try.’ intoxication, Mathur, the proprietor of the Kali
A few hours later the Master said to Narendra: temple, lovingly told Sri Ramakrishna, ‘Father,
‘I said to Her: “Mother, I cannot swallow food there is nothing inside you but God.’7
because of my pain. Make it possible for me to
eat a little.” She pointed you all out to me and Revitalizing the Upanishads
said: “What? You are eating through all these Through his life and realizations, Sri
mouths. Isn’t that so?” I was ashamed and could Ramakrishna revitalised the Upanishads. The
not utter another word.’5 great teachings of the Upanishads again
Sri Ramakrishna perceived Brahman in became practical and life giving. For Sri
samadhi with eyes closed, and he perceived Ramakrishna the real temple is the human
the same Brahman with eyes open. For him heart where the great Self shines. The real
the image of Mother Kali was not stone but a ingredients for worship are the virtues of
transfiguration of Brahman. He said, ‘Kali is purity, self-control, physical and mental
verily Brahman, and Brahman is verily Kali.’6 austerities. The essence of all austerity is the
He saw the manifestation of Brahman in the conquest of lust and greed. True pilgrimage is
Divine Mother worshipped in the temple and communion with this inmost Self through
the same manifestation in a fallen woman on concentration and meditation. Bathing in
the street. Seeing drunkards in a grog shop, ordinary waters does not purify our soul

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 35

unless we bathe in the waters of the divine meditation and selfless service to all. The God
Self. in every human heart that had been trampled
Truth is to be known by realizing the underfoot was re-established in its full glory.
divine Self within through prayer and Sri Ramakrishna reminds us that every-
meditation and also through action and thing becomes dark when we become cut off
expression in daily life. Being good and doing from our true Self, the centre of our being.
good go together. Self-knowledge becomes The maladies of life are primarily spiritual.
complete when it expresses itself as the spirit Wealth and prosperity when not used for the
of service to all living beings. Selfless service attainment of Self-knowledge breed delusion.
to all beings is the true worship of God. Art and aesthetics that do not reflect the
Oneness of existence is the basis of all love greatness of the Self lapse into sensuality.
and charitable feelings. For Sri Ramakrishna Intellectual knowledge when it does not
different religions are different natural consummate in Self-knowledge creates ego-
pathways to reach the same truth. tism. Achievements of science and technology
when they are not for the attainment of
Conclusion knowledge of the Self prove to be dangerous
The great Master of nineteenth century weapons of self-destruction. The quest for the
India did not found a new religious system or Self is not a choice but a vital necessity. When
philosophy. He liberated spirituality from reli- we neglect this Self we become lost in the
giosity. His luminous life attracted hundreds world of delusion and distraction and face the
of pure souls who dedicated their lives to same Self as the unforgiving realities of sorrow
spread the message of the living God in the and suffering. Only Self-knowledge can save
human heart. Temples of lifeless ceremonies us from the great terrors of life and guarantee
and rituals became temples of concentration, everlasting peace and happiness. †

References
1. Quoted in Swami Nikhilananda, The Upanishads, 4. Svetasvatara Upanishad 3.16, in The Upanishads, vol.
vol. 1 (New York: Ramakrishna-Vivekananda 2, trans., Swami Nikhilananda (New York:
Center, 1990), p. 11. Ramakrishna-Vivekananda Center, 1990), p. 103.
2. Introduction to The Gospel of Sri Ramakrishna, 5. Introduction to The Gospel of Sri Ramakrishna, pp.
trans. Swami Nikhilananda (New York: 69-70.
Ramakrishna-Vivekananda Center, 2000), p. 32. 6. The Gospel of Sri Ramakrishna, p. 134.
3. The Gospel of Sri Ramakrishna, Pp. 941-942. 7. ibid., p. 359.

‘Indeed, Sri Ramakrishna's life was a significant spiritual event of the ninteenth
century. His chief disciple, Swami Vivekananda, declared, "His (Ramakrishna's) life was
a thousandfold more than his teaching, a living commentary on the texts of the
Upanishads, nay, he was the spirit of the Upanishads living in human form. Nowhere
else in this world exists that unique perfection, that wonderful kindness for all that does
not stop to justify itself, that intense sympathy for man in bondage.”’
—Swami Saradananada in Sri Ramakrishna, the Great Master,
Sri Ramakrishna Math, Chennai, P-1030

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Sri Sarada Devi in the Light of the Upanishads
PRAVRAJIKA ATMADEVAPRANA

There is an interesting incident about Upanishads in Practice

how we perceive things. Lord Buddha once Though Holy Mother’s life looks so
pointed to a flower and asked each one of his simple and commonplace, to understand it is
disciples present to say something about it. not easy. One needs to make a good deal of
One of them pronounced a lecture, another a spiritual evolution to appreciate the Mother’s
poem, yet another a parable. Each outdid the extraordinary life. One might draw a parallel
other in depth and erudition. Mahakashyap, to what Swamiji said of Sri Ramakrishna:
an eminent disciple, however, only smiled and ‘The life of Sri Ramakrishna was an extra-
kept quiet. It is said that only he had seen the ordinary searchlight under whose illumination
flower. Others were mere ‘label makers.’ one is able to really understand the whole scope
Indeed, in our quest for experiencing of Hindu religion. He was the object-lesson of
God, we think too much, reflect too much, all the theoretical knowledge given in the
talk too much. As Swami Vivekananda said, Shastras (scriptures). He showed by his life what
‘Our great defect in life is that we are so much the Rishis and Avataras really wanted to teach.
drawn to the ideal, the goal is so much more The books were theories, he was the realisation.
enchanting, so much more alluring, so much This man had in fifty-one years lived the five
bigger in our mental horizon, that we lose sight thousand years of national spiritual life and so
of the details altogether.’1 raised himself to be an object-lesson for future
generations.’3
Engrossed in feverish action, we are apt
to overlook the real significance of simple No wonder Chakravarthy Rajagopala-
things in life—whether it is a flower or a chari aptly named Sri Ramakrishna’s teachings
flower-like simple pure life. One such example as ‘Ramakrishna Upanishad.’ But if Sri Rama-
is Sri Sarada Devi’s life. It is a simple life, nay krishna was the living embodiment of the
simplicity itself. But as Sister Nivedita wrote ancient principles of the Upanishads, then
in a letter to Holy Mother once, Holy Mother’s life practically presents the
recent reliable commentary on them.
‘Surely the wonderful things of God are all
quiet—stealing unnoticed into our lives—the air Cosmic Sweep of Divine Vision
and the sunlight and the sweetness of gardens One common feature of sages of the
and of the Ganges, these are the silent things
Upanishads as well as Mother’s life is that they
that are like you!’2
both are shining examples of how to pursue
Let us ponder on how this simple life the path of attaining the vision of the One
demonstrated the teachings of the Upanishads. behind the many, consummating it with the

… Pravrajika Atmadevaprana is the Secretary, Ramakrishna Sarada Mission, Colombo, Sri Lanka.

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vision of the One in the many, and finally with as if Sri Ramakrishna established Her as a
the One as the many. Mother’s life is a simple pitcher of bliss, in the very heart of our world
story which explains this profound truth in to guide and provide us succour in this dismal
detail. Her life is an enduring image of state of affairs. In Sister Devamata’s words,
fulfilment and joy. ‘Those who had the rare blessing of living with
Once a small ocean fish went to an older Holy Mother learned that religion was a sweet,
fish and asked, ‘Excuse me, you are older than natural joyous thing; that purity and holiness
I, so can you tell me where to find this thing were tangible realities.’4
they call the ocean?’ ‘The ocean,’ said the older
How to live in this world? By possessing
fish, ‘is the thing you are in now.’ ‘Oh! This?
God, by renouncing whatever is not real. For,
But this is just water. What I am seeking is the
says the Isha Upanishad, ‘The whole universe
ocean,’ said the disappointed fish as it swam
is filled with God.’5 Holy Mother showed us
away to reach elsewhere. The older fish
how we are to do this. Small, little acts of her
exclaimed, ‘Oh little fish! What are you looking
life show us how to live in this clumsy,
for? Just look!’ Living in the very ocean and
consuming world of hundred little exacting
searching for it! That is the irony of human
problems, without being affected by them. Her
situation—searching for the Infinite while
central message is that one can remain
infinite is all around us.
unaffected by the worldly cares only by
Once a lady went to Holy Mother. She
keeping God, and God alone, as the light,
expressed her desire to have some spiritual
solace and goal of life.
guidelines from her. But the Mother went on
doing her household duties. She did puja,
The Upanishadic Solution
cooking, distributed food and so on. All the
To perceive the presence of all-pervading
while, the lady was following Mother. While
God is the highest achievement of all human
taking leave of her, she expressed her
genius. To strive for this realisation is what
disappointment, ‘Mother! I thought of getting
the Upanishads guide us to do. Kena Upani-
some instruction from you.’ Mother answered,
shad declares that ‘Man achieves great energy
‘Yes my child! I have been instructing you all
through the atman and immortality through
the while.’ That is Holy Mother’s message to
its realization,’ (atmana vindate viryam). Echoing
us—live the life. Her own life demonstrates
this important truth, Swami Vivekananda
the glorious fact that right from the humblest
said,
household duties to that of guiding the affairs
of a spiritual organization, any responsibility ‘Call upon the sleeping soul and see how it
could be performed without losing the cosmic awakens! Power will come, glory will come, and
sweep of Divine vision. She made no everything that is excellent will come, when the
distinction between the sacred and secular nor sleeping soul is aroused to self-conscious
activity.’6
compartmentalised life in any other way.
Awakening this inner core of our being
A Pitcher of Bliss and aligning our lives to It, is the ultimate
Holy Mother used to say that during her solution to present day problems. One may
days in Dakshineswar, she felt as if a pitcher recall here what Arnold Toynbee, the great
of bliss was placed in her heart. To us it seems historian and the Nobel laureate observed

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 38

some 50 years ago. He said that ‘a chapter her central message but the message of the
which had a western beginning will have to Upanishads as well.
have an Indian ending if it is not to end in the
self-destruction of the human race.’ He further Overcoming Inner Obstacles
explained, Though we, the heirs of such immortal
wisdom, hear this, it does not stir us; we find
‘In the present age, western technology has not
only annihilated the distance, but it has armed
these spiritual truths dry and insipid. Why?
the people of the world with weapons of The problem lies with our attitude towards
devastating power at a time when they have life. It is only when the field is fertile that the
been brought to point blank range of each other seeds sprout. A handful of wheat, five
without yet having learnt to know and love each thousand years old, was found in the tomb of
other. At this supremely dangerous moment in one of the kings of ancient Egypt. Someone
human history, the only way of salvation for planted the grains and to every one’s amaze-
mankind is an Indian way. The primary reason ment they came to life. Therein lies the secret.
is that this teaching is right and . . . is right The wisdom of Upanishad can be likened
because it flows from a true vision of spiritual to those seeds. They contain much life and
reality. That true vision is to be found in the energy. Though they can remain in the form
truth of the Upanishads.’7 of seeds for centuries, when they are sown in
The Upanishadic vision of life is a holistic the fertile soil of a receptive heart, their
vision of life. Says the Mundaka Upanishad potential is revealed. If our hearts are dry and
dead, how could anything take root there? We
O adorable Sir, what is by knowing which all
must introspect and find out how to make our
this becomes known?’ 8
minds spiritually fertile. Holy Mother’s God-
This search for the common denominator centred life can be a source of great inspiration
of life, in truth, is what life is forcing us to in this context. Looking at her life strengthens
seek. Generally we keep struggling to keep our faith that this ideal is practical.
our individuality, our separateness, and that
is the cause for unhappiness. If we keep Practice of Universal Love
ourselves away from total life, it generates a True love is universal. This is what Isa
feeling of insufficiency and emptiness. Upanishad (verse7) proclaims, ‘One who sees
Separation and differentiation only add to our the same self in others, where is sorrow or
misery. The solution, therefore, lies in breaking delusion for him?’ The wise man is he who
the false barriers and seeking unity and realizes all beings as not distinct from his own
oneness. This is where the absolute self and his own self as the self of all beings.
contentment and fullness can be found. It is Such a person cannot hate anyone; he can only
this all-inclusive vision of spiritual reality love. Holy Mother was an embodiment of this
which Toynbee termed as the ‘Indian Way.’ truth. Her love was as universal as air, as un-
Holy Mother practised this vision of polarized as space, as same-sighted as sunlight.
inclusiveness and love in her life. Her oft- Be it at her little cottage at Jayrambati or
quoted words ‘Learn to make the whole world the Udbodhan House in Calcutta, wherever
your own. No one is a stranger, my child. The Mother lived, it was a Rishi Ashrama. Who-
whole world is your own,’ sum up not only ever came there—no matter if one was a

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labourer or a cart driver, a hawker or a ssion were not based on ordinary human
palanquin bearer, a fisherman or a fish monger instincts. They were based on larger
—that person was Mother’s son or daughter. awareness.
They all received the same welcome, love and Later Sister Devamata made this
attention from Mother as her own devotees. comment: ‘Unbounded was Mother’s concern
Hence wherever Mother lived, there came into for every living being. No human measure
existence a unique institution which formed could contain it.’10 Swami Virajananda (later
in itself a Math, a veritable temple, as well as 6th President of the Ramakrishna Order), while
a householder’s home—all rolled into one. commenting about the uniqueness of Mother’s
If we study Mother’s life in depth, we divine love says,
come to understand that true spiritual outlook ‘While at home I had loved my mother intensely
means to seek the welfare of all. Love should and she too had abundant affection for me. But
be universal, directed towards all people. Such could that love stand in comparison to that of
a universal attitude comes only through Holy Mother’s? Nay, she is the mother of my
expansion of heart, through sharing in larger innumerable past incarnations—the mother of
life. eternal time the mother of my very being. Earthly
Before leaving for America, at Mount love however pure and noble, still binds but
Abu, Swami Vivekananda said to Swami Mother’s affection had a liberating effect on the
Turiyananda, his brother disciple, bonds of ignorance.’11

‘Hari bhai, I don’t know what I got through all A Tower of Tolerance
these spiritual practices, but this much I am sure, One reads in the Chandogya Upanishad:
my heart has expanded. I feel for all.’ 9
‘Where one sees another, one hears another, so
This is real compassion or true spiritual long as there are two, there must be fear, and
outlook. fear is the mother of all misery. Where none
An illustration from Mother’s life sees another, where it is all one, there is none to
explains this further. Once someone brought be miserable, none to be unhappy.’12
two choice mangoes to the Holy Mother. Holy Mother, throughout her life, neither
Mother wanted to give them to Sister Deva- excluded nor hated anyone. She included all
mata, an American nun, who was on a visit to in the breadth of her love. She accepted all,
her. But Sister Devamata refused to accept even criminals, drunkards and thieves, if they
them saying that it would make her happier if but called her ‘Mother.’ Her boundless
the Holy Mother had them. To this Holy tolerance was based on the fact that she
Mother responded with a beautiful meaningful thought of the world as ignorant rather than
question, ‘Do you think it will give you greater wicked, as unsatisfactory rather than
pleasure to have me keep them or give me rebellious.
greater pleasure to have you take them?’ A small incident beautifully expresses
Devamata, the wise lady understood the this. A young student used to visit Mother
inner meaning of this question and answered, quite often to receive her blessings. But in
‘Yes, it will give you greater pleasure because college he had to keep company with all sorts
you have a larger heart to feel it.’ She realized of boys and went astray and gradually came
the fact that Holy Mother’s love and compa- to feel that he was no good. So, one day he

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went to Mother and said, ‘Mother, I will not God for us. I watched the scene and said to
come here again. I am a misfit here. I am not myself: “Here is a woman who has not a
worthy of this place.’ So saying, he tried to millionth part of Mother’s power and is bubbling
run away but Mother ran after him, took him over. And there is the Holy Mother, a veritable
by the shoulders and shaking him said, dynamo of power acting like a ordinary mother
and restraining it all.”’14
‘Whenever bad thoughts disturb your mind, Writes Swami Budhananda,
think of me.’
‘Such was the tremendous power of her
Then she let go of him. On his way home, unassuming renunciation that though she went
the young man kept repeating, ‘Think of me, about attending to daily duties like an ordinary
and remember me.’ He could not forget woman in white sheet, great sannyasins and
Mother’s wonderfully compassionate eyes. Brahmajnanis felt blessed prostrating before her.
Eventually he became a monk.13 She looked upon those self-realized souls as a
Thus lived this modern brahmavadini of mother would on the little ones. Mighty
the ancient Upanishads. Conscious of her Vivekananda was at best a robust child before
cosmic divine nature and power, she boldly her. Such was the quiet authority of her
proclaimed, ‘If my child gets covered with renunciation; such was her absolute assimilation
mud or dirt, is it not my duty to cleanse him of the purest content of sannyasa.’15
and take him on my lap? . . .I am the mother
of the virtuous and also the mother of the The Upanishad Personified
wicked.’ The fact that Mother’s affection had Holy Mother was the embodiment of
a liberating effect on the bonds of ignorance many ideals mentioned in the Indian spiritual
was literally proved in the case of Radhu, her tradition. One may recall here the great
brother’s daughter. brahmavadinis (knowers of Brahman) like
Gargi who challenged sage Yajnavalkya in the
Unlimited Power, Yet No Trace of It! learned assembly at the court of King Janaka.
Though a spiritual giant of great excep- There have been many great women seers like
tion, Holy Mother lived like a commoner. Vak, who gave the famous Devi Suktam of the
There is a moving incident depicting her as Rig Veda. The Upanishads also speak of great
an unassuming, simple mother. After visiting wives like Maitreyi, who rejected worldly
Mother at Jayarambati, Swami Nikhilananda riches and preferred immortal wisdom. The
then a college student, along with Gowri-ma Puranas describe great mothers like Queen
and two other devotees were starting for Madalasa who imparted spiritual knowledge
Calcutta. The Holy Mother asked him again to her sons from their very birth. There have
and again to look after Gowri-ma during the been great nuns and great women
journey and with tearful eyes prayed administrators. But think of any one who has
repeatedly to Master for their safety. Gowri- been all these at the same time, and yet much
ma in order to assure her asked her more? The name of Holy Mother naturally
vehemently not to worry about them. Swami comes to mind.
Nikhilananda later recalled: Sri Sarada Devi is like the space which
‘The louder Gowri-ma roared not to worry about contains both atoms and galaxies. That is why
them, the more humbly the Mother prayed to even some of the direct disciples of Sri

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Ramakrishna could not realize her greatness more will Gargis and Maitreyis be born into the
in the beginning. It was comprehended by world.’
Swami Vivekananda alone. He was the first To read Holy Mother’s life and teachings
one to point out to his brother disciples saying, is to know the Upanishads in practice. Let us
‘You have not yet understood the wonderful conclude with Sri Ramakrishna’s glowing
significance of Mother’s life. None of you. But eulogy,
gradually you will know.
‘Look, this Sarada is Saraswati herself. She has
‘Without Shakti there is no regeneration for the come down to the world to give knowledge. . .
world. Mother has been born to revive. . . once She is no ordinary woman.’ †


References
1. CW, 2:1 9. cf. The Life of Swami Vivekananda By His Eastern and
2. Sri Srarada Devi, the Great Wonder, Advaita Western Disciples, 1: 388
Ashrama, Kolkata, Pp. 484-5 10. Days in an Indian Monastery, p. 215
3. CW, 5.53 11. Sri Srarada Devi, the Great Wonder, p. 124
4. Days in an Indian Monastery, p.228 12. Chandogya Upanishad, VII, xxxiii - xxiv
5. Isha Upanishad, 1 13. cf. Teachings of Sri Sarada Devi The Holy Mother,
6. CW, 3: 193 p. 165-166
7. Arnold Toynbee, Vedanta Kesari, 2004, p. 451 14. Sri Srarada Devi, the Great Wonder, p. 187
8. Mundaka Upanishad, verse 3 15. Ibid, p. 449

Sri Ramakrishna’s Final Word

To me it has always appeared that she is Sri Ramakrishna’s final word as
to the ideal of Indian womanhood. But is she the last of an old
order, or the beginning of a new? In her, one sees realized that
wisdom and sweetness to which the simplest of women may
attain. And yet, to myself the stateliness of her courtesy and
her great open mind are almost as wonderful as her sainthood.
I have never known her hesitate, in giving utterance to large and
generous judgement, however new or complex might be the question
put before her. Her life is one long stillness of prayer. Her whole experience
is of theocratic civilization. Yet she rises to the height of every situation. Is
she tortured by the perversity of any about her? The only sign is a strange
quiet and intensity that comes upon her. . .
And yet is she, as one of her spiritual children said of her, speaking literally
of her gift of song, “full of music,” all gentleness, all playfulness. And the room
wherein she worships, withal, is filled with sweetness.
—Sister Nivedita, The Master As I Saw Him, Pp.122-123

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 Swami Vivekananda’s Love of Upanishads
SWAMI GAUTAMANANDA

Swamiji and Upanishads of others’) as the ideal of life. In order to attain

Swami Vivekananda was an ardent lover Self-realisation, one should practise renun-
of Upanishads. He said that he quoted nothing ciation and service which ultimately lead one
but the Upanishads in his message. He loved to self-fulfilment. Through renunciation and
the Upanishads because they contain the service alone can one make the society grow
essence of Vedas (vedanta, or the quintessence nobler and better.
of Vedas). The Upanishads are the repository Therefore Swamiji wanted everyone,
of the direct experiences of innumerable rishis specially the youth, to read Upanishads.
about the eternal truth about God, creation, Swamiji’s Complete Works record the following
soul, the nature of soul’s bondage and the way conversation with his beloved disciple Sarat
to its freedom. Chandra Chakravarty:
Upanishads declare that the goal of
In the evening Swamiji called the disciple and
human life is neither happiness of the senses asked him, ‘Have you got the Katha Upanishad
nor mind nor seeking money, comforts, name by heart?’
or fame but Absolute Freedom. This Freedom
Disciple: ‘No, sir, I have only read it with
makes one fearless which is the direct outcome
Shankara’s commentary.’
of experiencing our own spiritual Self, the
Atman, as infinite Life, infinite Knowledge and Swamiji: ‘Among the Upanishads, one finds no
infinite Bliss (sat-chit-ananda). other book so beautiful as this. I wish you would
In reality, everyone of us is eternal. We all get it by heart. What will it do only to read
are ever-free souls, the atman. Since we are it? Rather try to bring into your life the faith, the
ignorant of this central truth of our being, we courage, the discrimination, and the renunciation
of Nachiketa.’1
suffer. Man should strive to experience
spiritual truth that he is the eternal and free Swami Vivekananda’s love for the
Atman, the source of infinite bliss, infinite love, Upanishads was born of his innate love for
infinite knowledge, power and fearlessness. direct knowledge of everything—both secular
Swami Vivekananda’s teachings to the and spiritual. As a young man, fired with
humanity as a whole centre round this ‘Freeing intense desire to know Truth, he went to Sri
the soul from its fetters of worldliness and Ramakrishna. He wanted direct experience of
bondage born of ignorance.’ He placed before God, and in his very first meeting with Sri
everyone atmano mokshartham jagat hitaya cha, Ramakrishna, he asked Sri Ramakrishna,
(‘For Self-realization and to live for the welfare ‘Have you seen God?’ This incident reminds

A senior trustee of the Ramakrishna Math and a member of the governing body of the Ramakrishna Mission, the
author is the President of Sri Ramakrishna Math, Chennai. …

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 43

us of the Upanishads where it is said, ‘This Paraphrasing what the Upanishads

Atman is to be directly experienced taught, Swamiji said:
(drashtavyaha) through hearing from the
‘Ye are the Children of God, the sharers of
enlightened Guru and then through immortal bliss, holy and perfect beings. Ye
contemplation and meditation on the same.’2 divinities on earth—sinners? It is a sin to call a
Sri Ramakrishna’s reply was exactly like man so; it is a standing libel on human nature.
that of an Upanishadic Rishi. He said ‘Yes, I Come up, O lions, and shake off the delusion
have seen God. Others also can see Him, if that you are sheep; you are souls immortal,
they earnestly desire to. He who wants him, spirits free, blest and eternal; ye are not matter,
gets him.’ On hearing this, the young Swami ye are not bodies; matter is your servant, not
Vivekananda at once observed that by saying you the servant of matter.’4
that ‘I have seen, others also can verify it, and
That is why Swami Vivekananda
the way to do is to intensely long for Him,’ Sri
declared Upanishads as a mine of strength—
Ramakrishna had made religion into a science.
for they preach strength by arousing the
This is what a scientist would say: ‘I have done
inherent divinity. He always stressed the
it, you also can do it and this is the method.’
Upanishads’ declaration of man as one with
And this is what Sri Ramakrishna too said.
God Himself. This idea, that it is ‘The one’
Swami Vivekananda declared:
that appears as ‘many’ which makes this world
‘The Upanishads are the great mine of strength. a playground where the Lord plays like a child
Therein lies strength enough to invigorate the and we are His playmates, however terrible,
whole world; the whole world can be vivified,
hideous and dangerous it may appear. Swami
made strong, energised through them.’3
Vivekananda saw in the teachings of the
Let us now try to understand why Swami Upanishads manliness. The Upanishads taught
Vivekananda loved Upanishads so much and that
what makes them so universally relevant and
‘You make your own destiny. . . “What you have
appealing.
done you can also undo.”’5
Divinity of Man
The first reason why Swamiji admired Religion is Realisation
the Upanishads so much is because the When Swami Vivekananda lectured in
Upanishads teach divinity of man, (Tatvamasi, the United States and Europe, people were
‘You are That Brahman’) and the solidarity of astonished to hear that God can be seen, that
all creation in Brahman (‘Sarvam khalu idam soul can be seen. He emphasised the fact that
brahma, ‘All this creation is Brahman’). Swamiji religion was a matter of experience. Religion
explains how this knowledge helps one in was realization, not merely believing in
practical terms. This knowledge confers dogmas. When he spoke (in California in 1900)
Absolute Fearlessness, Freedom and Joy. As it that ‘It is no good simply to pray to Jesus, but
makes one realise the unity of the individual you should yourselves become Jesus,’ he was
with all creation, one loses all fear and hence actually speaking the language of the message
develops unqualified love towards all. In short, of Upanishads which says: ‘It is good to know
it makes every man or woman a living god— Brahman even in this very life.’ (Iha
one who loves all and is loved by all. chedavedidatha satyamasti).6

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 44

In the Western concept of religion, the matwa). In other words, one can realise the
‘dogmas’ of theologians are the bugbear of the atman through following a certain method.
scientists. Reasoning of the scientists is a terror Everyone is eligible for it provided he is
for the theologians. Thus, scientists and willing to undergo all the discipline involved
religionists have been in constant friction and in attaining it. Hence the Upanishads are
fight. Swami Vivekananda placed before them relevant to all—Hindus, Muslims, Christians,
the message of Upanishads as ‘Realize the and all others. In this, there is no bar of gender
Truth directly for yourself; why depend only or caste either. Indeed the Upanishads can be
on reason or belief?’ The Upanishads say, called a Universal Book of Eternal Religion.
‘Atman cannot be realized by reasoning, He called the religion of Upanishads as
reading or hearing’ (nayamatma pravachanena a Universal Religion of the future humanity
labhyo na medhaya na bahuna shrutena).7 They for the future humanity will be full of
declared that ‘This atman is really Brahman knowledge, both scientific and spiritual.
(ayam atma brahma). Therefore the search for Upanishads have no fear of any truth whether
God starts with the search of one’s own ‘soul’. of external world (science) or of internal world
No one can deny the existence of one’s own (spirituality).
self, the ‘I’ behind one’s ego. By gradually Swami Vivekananda wanted this
developing purity, dispassion, concentration, universality of the Upanishads to be taught to
this small individual ‘I’ will itself be all so that all people of the earth can come
experienced as the Infinite ‘I’ or GOD. That is together through a spiritual fraternity. Even
why Swami Vivekananda said, ‘The old as the scientific principles discovered by a
religions said he is an atheist who did not person of any nationality are accepted and put
believe in God, but the new religion says that into application by the people of any other
he is an atheist who does not believe in country, so also the Truth of Divinity as the
himself.’8 This ‘self’ refers to our inherent ‘Self’, Core of every human being can be applied by
the Divine Core of our being. any person of any country and religion. Swami
This Self (the pure ‘I’) is beyond gender Vivekananda loved Upanishads for this
because it is behind and beyond the body- universality and all-inclusiveness.
mind complex. Hence, the teachings of
Upanishads are addressed to the souls of all Upanishads as the Remover of Superstitions
men or women of all castes and races and each When we add manure for nourishing
can practice their teachings in order to realize plants, this often results in lot of wild weeds
the highest truth. also sprouting up! So is the case with religion.
Soon after a few centuries of the departure of
Universality of Upanishads the founding prophet of a religion, many
Upanishads declare that God, soul, charlatans who fake the original message of
heaven, immortality, eternal moral laws, and their prophet come to the scene. They give
so on are all true because one can ‘experience’ false promises and indulge in miracle-
these through a purified, concentrated mind. mongering. They form secret societies and give
This is called the ‘Yoga of Atman’. As is said: esoteric teachings. All these weaken the people
’One realizes this Atman through the Yoga of unlike the true religion, which always makes
Atman (adhyatma-yogaadhigamena devam one strong, free and fearless.

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 45

If one looks at the teachings of the Swami Vivekananda wanted all religions
Upanishad in this context, one finds them so to adopt this method of self-experience in
free from all such superstitious elements. They preference to holding on to some dogmas or
are a mine of life giving, transparent and mythologies and fighting over them. Swamiji
rational ideas. They kill all superstitions even thought that these Upanishads would pave the
before they come anywhere near them. It is way for healthy inter-religious dialogues and
like sunrays that dispel all darkness and give evolution of a universal morality and religion
all nourishment and energy to everything on in the near future.
earth. Swami Vivekananda loved Upanishads
for this aspect. He told his brother disciple, Eternal Principles amidst Change
Swami Premananda, on the last day of his life
Swami Vivekananda admired Upani-
(4 July 1904) in Belur Math, that a Vedic school shads for they contain the eternal principles
where all the Vedas would be taught should
of spiritual life of all religions of the world.
be started. Swami Premananda asked, ‘Why
These principles remain unchanged despite all
Vedas?’ ‘It will kill all superstitions,’ replied social or economic changes. The nature of God
Swamiji.9
and soul remains unchanged amidst changing
times but, the external details like social
Self-experience as the Source of Strength customs, rituals, forms, dress, food or drink
Since the Upanishads deal with spiritual
do change. Swamiji says that the latter should
truths with the authority of ‘sva-anubhava’, or
be allowed to change with times but always
direct (self) experience, they are a terror to all keeping the ‘eternal principles’ intact. He
the weakening, mystery-mongering super-
believed that these changes would be effected
stitions which thrive on ignorance and human by men and women of Self-realization who
failings. We see that in the science there are come at the right time. They come, as if with a
no serious disputations because it is based on
badge of authority, and the society also accepts
verifiable truths. Similarly Swamiji held the them gladly.
Upanishad in high esteem as they are based Hence, Swami Vivekananda felt the need
on experiential or verifiable truth.
of newer and newer prophets, giving fresh
In the Brihadaranyaka Upanishad, it is interpretation to eternal principles for the
mentioned how sage Yajnavalkya encountered changing scenario. Upanishads teach these
a number of people who disputed his views
eternal principles and this has endeared them
about spiritual truths. But as Yajnavalkya had to Swami Vivekananda.
realised what he was preaching, he could bring Real social reformation will come when
all of them round without much difficulty.
this Atman is made to manifest in everyone.11
Says Swamiji: That is done when selfishness is given up
Strength, O man, strength, say the Upanishads, through renunciation and loving service. In
stand up and be strong. Ay, it is the only carrying out reforms, Swamiji advised:
literature in the world where you find the
word “Abhih”, “fearless”, used again and ‘Carry the light and hope of Vedanta to every
again; in no other scripture in the world is this door and rouse up the divinity that is hidden
adjective applied either to God or to man. Abhih, within every soul. In this is centred the salvation
fearless!’10 of humanity here and hereafter.’12

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 46

Swamiji saw Upanishads as the unifier personal refinement—a sure antidote to

of all the philosophies—dualism, qualified heartless competition we are caught in, instead
non-dualism and non-dualism. He said, ‘The of the present caste based on money.
belief in Atman, common to all sects, which is Here is the underlying oneness of all
the repository of all power, purity and religions, their Gods and angels, sages and
perfection, is your birthright, it is inside you seers, prophets and divine incarnations. They
always.’13 This doctrine of Upanishad he called are all one God, appearing as many, according
as ‘The science of the soul.’14 to time, place, customs and circumstances. It
Hence, Schopenhauer, the great German is like one actor in different dresses coming in
philosopher of 19th century remarked after many roles in a drama on stage.
reading a rough translation of Upanishads, Steadfastly holding on to any one real
‘In the whole world there is no study so prophet, one can reach the highest divine
beneficial and so elevating as that of the perfection being called variously as Brahman,
Upanishads. It has been the solace of my life, it God or Allah.
will be the solace of my death.’ Swami Vivekananda pointed to the
urgent need of a rational religion for today’s
Renunciation or Materialism? world. He declared that Upanishads fulfilled
Today many people believe that it is this need. He prophesied that if the West did
consumerism which is ‘good’ for human not orient its materialistic society to these
progress. But the Upanishads point out that spiritual precepts, it would crumble into pieces
though it is good to have the least number of before long.
worldly things, the real joy in life comes from He often repeated Maharnarayana
inculcating control over ourselves. Referring Upanishad’s words, ‘neither through work nor
to this, says Swamiji, ‘The world-weariness has through progeny but through renunciation
come upon the West, whereas the followers of alone is immortality to be reached (na karmana
renunciation and self-control in India are fresh na prajaya dhanena tyagenaike amritatva
and young.’ In the Upanishads, there is a clear manashuh).15 The infinite God cannot be got
demarcation of the changing rituals and rules through clinging to finite sense-pleasures of
from the eternal principles of religion. Hence, the world. Hence, renunciation is taught in
Vedanta is beyond ‘changes.’ And conse- Upanishads.
quently it is Eternal. Swami Vivekananda notes that
Upanishads have made India a land of Upanishads give us the rational sanction for
tolerance, acceptance, peace and spirituality universal ethics—‘Do unto others which you
because of their glorious teachings of unity in would like others do unto you.’ This is based
diversity (ekam sat vipra bahudha vadanti, ‘Truth on oneness underlying all creations. Let us
is one, sages call it by many names’). How remember that ‘You hurt another at the risk
immensely relevant and great this teaching is of hurting yourself because you are the other
has been highlighted by the events of 9/11 also’.16
and after. Vedanta gives to every individual This is the message of strength given by
freedom in religion through its principle of the Upanishads. The world needs strength and
Ishta Devata (chosen form of God), and in social fearlessness and this comes from realising our
matters, it offers a rich mix of culture or oneness with each other in and through God.

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 47

Conclusion Swami Vivekananda sounded the ‘death-

Though there is much progress in science knell’ of all fanaticism and bigotry on Sep 11,
and technology today, people in general are 1897 at Chicago Parliament of Religions. The
not happy both in their social and individual world did not listen to him and the result is
life. Wealth has accumulated but men are the devastation of 9/11 of 2001 at New York!
decaying. The values like simple living and May we listen to Swami Vivekananda’s
high thinking, inter-personal love, cooperation, fervent call to follow the Upanishads: uttishtata
appreciation, service, sacrifice for poor, needy, jagrata, praapya varan nibodhatha (Arise, awake,
and weaker sections of society, respect for pure go to the teacher and be enlightened).17 Swami
knowledge, and interest in learning spiritual Vivekananda made it more direct and dynamic
truths are fast vanishing. as follows: ‘Arise, Awake and stop not till the
The result is the proliferating restlessness, goal is reached.’
threat of war and violence, terrorism and Assures Swami Vivekananda,
suicide squads. Correspondingly there is ‘Teach yourselves, teach every one his real
increase in alcoholism, drug addiction, nature. Power will come, glory will come,
divorces, suicides, violence against women and goodness will come, purity will come and all
children and reckless bloodshed in the name that is excellent will come when this sleeping
of religion. What is the way out? soul is roused to self-conscious activity.’18 †


References
1. CW, 6: 456 7. Mundaka Upanishad, III. ii. 3 13. cf. CW, 3: 159
2. Brihadaranyaka Upanishad 8. CW, 2: 301 14. CW, 3: 160
3. CW, 3: 238 9. Life of Swami Vivekananda, 2: 654 15. CW, 4: 183
4. CW, 1: 11 10. CW, 3: 237 16. cf. CW, 3: 189
5. CW, 1: 320 11. cf. CW, 3: 196 17. Kathopanishad,
6. Kena Upanishad, II. 5 12. cf. CW, 3: 199 18. CW, 3: 193

Strength of Conviction
‘Vedanta says that a knower of Brahman becomes fearless. Fear
originates from duality. Because an illumined soul experiences the
non-dual Brahman, he can never fear anyone. Once while in the
Himalayan region in Tehiri-Garhwal, Swami Turiyananda [a Direct Disciple
of Sri Ramakrishna] was living in a thatched hut that had a broken
door. One night he heard the villages cry, “Tiger! Tiger!” he
immediately put some bricks behind the door to protect himself. Just
then he remembered a passage from the Taittiriya Upanishad that declares
that even at the command of Brahman the god of death does his duty like a
slave. His awareness of the Atman awakened, and defeated the body idea.
He kicked the piles of brick away from the entrance, and sat for meditation.
Fortunately, the tiger did not show up.’
—God Lived With Them, pp. 367-68

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 Frequently Asked Questions About Upanishads
SWAMI HARSHANANDA

QUESTION: What does the term ‘Upaniäad’ The Upaniäads have been an integral part
mean? of the Vedas. Hence, a date assigned to them
ANSWER: The word ‘Upaniäad’ is derived can as well hold good for the Upaniäads also.
from the verbal root sad which has several The date of the Ígveda has varied from 4500
meanings: loosening, movement and B.C. (B.G. Tilak) and 2400 B.C. (Hang) to 1200
annihilation. Putting all these three senses B.C. (Max Muller). Modern European scholars
together, the word ‘Upaniäad’ refers to that assign the period 700 B.C. – 600 B.C. to the
divine knowledge or wisdom which loosens Upaniäads assuming a gradual evolution to
the bonds of saÉsàra (transmigratory the philosophical ideas from the period of the
existence) of a being, annihilates his ajñàna or Vedic hymns to that of the Àraëyakas and the
ignorance of his real nature and leads him to Upaniäads. B.G. Tilak, on the basis of an
Brahman or God, the Absolute. The book or astronomical data provided in the Maitràyaëìya
the scriptural work that teaches this wisdom Upaniäad, has however, assigned 1900 B.C. as
is also called ‘Upaniäad’. the date of the Upaniäad. Hence, according to
The word may also mean ‘sitting him and the scholars that concur with him,
devotedly near’. Hence it represents the ‘secret the Upaniäads belong to the period 2500 B.C.
teaching, of spiritual wisdom’ imparted in – 2000 B.C.
private to worthy pupils, but zealously QUESTION: Please specify the number of
guarded from the unworthy ones. Upaniäads.
QUESTION: How old are the Upaniäads? A NSWER : From among the extant
The orthodox view is that the Upaniäads Upaniäads, only ten to fifteen are considered
are Revealed Word. They are revealed by God to be the older ones. They are the basic sources
himself at the commencement of each cycle of of ancient Hindu philosophy.
creation to the worthy few. Hence they are The number of works that go by the
eternal. However, treating them as books of name ‘Upaniäad’ and available in print today
spiritual wisdom, can we assign any date or exceeds 200. The Muktikopaniäad gives a list of
period, in relation to human history as known 108 Upaniäads. Áaîkara (A.D. 788-820), the
till now? Attempts in this direction have rather earliest commentator, has chosen only ten
been frustrating, thanks to that peculiar trait Upaniäads to expound. He refers to a few more
of the Hindu mind which accords much in his commentary on the Brahmasùtras.
greater importance to the principle than to the Ràmànuja (A.D. 1017-1137) has chosen, in
person or the period. addition, two more. Considering the ones
The author is a senior monk of the Ramakrishna Order and is the President of Ramakrishna Math, Basavanagudi,
Bangalore. He is a versatile speaker and a prolific writer having several publications in English, Kannada, and
Sanskrit to his credit. …

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 49

chosen by them as more ancient and the Áàkta and the Vaiäëava Upaniäads deal
authoritative we can now list them (in the with the respective cults of Áiva, Devì and
alphabetical order) as follows: Viäëu. The Yoga Upaniäads supply a lot of
Aitareya Upaniäad information about Haêhayoga and Ràjayoga
Bíhadàraëyaka Upaniäad based on the Yogasùtras of Patañjali and other
Chàndogya Upaniäad works. The Sannyàsa Upaniäads deal exclu-
Ìáàvàsya Upaniäad sively with monasticism, its ideals and
Jàbàla Upaniäad practices.
Kaivalya Upaniäad QUESTION: Considering their vast diversity,
Kaêha Upaniäad do all these Upaniäads teach a single system of
Kauäìtaki Upaniäad philosophy? Or, do they contain several, mutually
Kena Upaniäad
conflicting, systems?
Màëdùkya Upaniäad
ANSWER: The orthodox Hindu tradition
Mahànàràyaëa Upaniäad
has always considered the entire body of the
Muëåaka Upaniäad
Upaniäadic literature as one unit (‘Áruti’) and
Praána Upaniäad
Ávetàávatara Upaniäad
hence teaching one philosophy. Though this
Taittirìya Upaniäad philosophy may contain several aspects, they
Vajrasùcikà Upaniäad always form a homogeneous unit. Hindu
Most of the Upaniäads, outside the list religious tradition has always accorded the
given above, belong to a much later period in Upaniäads the status of the highest authority.
our history and were written to propagate A look at the different and divergent
specific cults and sects. The nomenclature teachings of these Upaniäads does not easily
‘Upaniäad’ was conveniently added to them convince us about the soundness of the
to gain respectability, acceptance and authority orthodox standpoint. The traditional
in the orthodox circles or among the followers. commentators have, however, solved this
However, it must be conceded that these problem by sticking to one view as the teaching
Upaniäads also, though sectarian in character, of the Upaniäads and explaining (explaining
have contributed quite a lot to the propagation away?) the others in a way that suits their
of popular religion and ethics as also to the interpretation.
maintenance of the Vedàntic spirit among the Could it be that, over the centuries, many
people. vital links have been lost and what we now
These minor Upaniäads are sometimes have, are only fragments of the original works
grouped as follows: leading to this dichotomy of views? Though
a) Vedànta Upaniäads this is a plausible explanation, there is no
b) Áaiva Upaniäads clinching evidence to prove it.
c) Áàkta Upaniäads Or, can we say that the various sages
d) Vaiäëava Upaniäads that we come across in the Upaniäads—like
e) Yoga Upaniäads Gautama Àruëi, Yàjñavalkya, Ávetaketu or
f) Sannyàsa Upaniäads Raikva—were great thinkers and mystics in
The Vedànta Upaniäads follow the beaten their own right, who have given independent
track of the major Upaniäads as far as the views, based on their own logic and
general principles are concerned. The Áaiva, experience? The Truth, Brahman (the Infinite,

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the Absolute), is too great to be known excellence, irrespective of their birth, caste or
exhaustively by anyone. One can get only a gender.
glimpse of the same, like the six blind men Q UESTION : How have the Upaniäads
touching the same elephant. Hence, could it influenced Hinduism?
not be that the views of these sages, though Answer: If there is one mass of scriptures
apparently different, reflect the several facets that has inspired and sustained the Hindus
of the same Brahman? over the millennia, it is the Upaniäads. By
Question: Who is a íäi? advocating the ultimate triumph of the spirit
ANSWER: Derived from the verbal root ‘íä over matter, of man over nature, the Upaniäads
jñàne’, the word ‘íäi’ means any person have created, strengthened and preserved a
possessing knowledge and expertise in any great tradition of spirituality. This they have
field. Thus Caraka and Susruta of Àyurveda done, not only by a fearless spirit of inquiry
(Health Sciences), Bharata of Nàtyasàstra to its logical conclusions, but also by intuitive
(Dramaturgy, including music and dancing) mystical experiences beyond the ken of the
or Kauêilya of Arthasàstra (Political Science intellect, these experiences almost always
including Economics) are all íäis. However, converging to a unitive principle.
the word is commonly used to indicate persons No school of thought, no religious
of spiritual eminence. movement, of the subsequent periods in the
Q UESTION : How many íäis Upaniäads history of India has remained untouched by
mention? their influence, if not pervaded by them. In
ANSWER: We come across a good number fact, many of these schools and movements
of íäis or sages in the Upaniäads. Some like could gain respectability or acceptance only
Yàjñavalkya are extraordinarily great geniuses. because they tread the path lighted up by the
Others like Gautama Àruëi are excellent Upaniäads.
teachers. A few others like Ávetaketu are hard Scholars of Indian thought have
task-masters. Sacrifices conducted by rich and discovered the influence of the Upaniäads on
powerful—but noble—kings provided the religio-cultural life of other nations far
opportunities to these sages not only to exhibit beyond the boundaries of India, whether it is
their skills but also earn wealth and fame. Japan, China and Korea in the East or Central
A selected list of sages that occur in the Asia in the West.
major Upaniäads may now be given just for QUESTION: What do the Upaniäads contain?
the sake of information: A NSWER : The Upaniäads contain the
Aîgiras, Bhígu, Gàrgì, Ghora Àîgirasa, quintessence of Vedic religion and philosophy.
Hàridrumata, Mahidàsa Aitareya, Nàrada, The Äaådaráanas or the six systems of Indian
Pippalàda, Raikva, Sanatkumàra, Áàîåilya, Philosophy derive their strength and
Satyakàma Jàbàla, Uddàlaka Àruëi, Vàmadeva inspiration from them. The Vedànta systems
and Varuëa. are entirely an outcome of their study. The
Yama, the god or death, Prajàpati, the idea of mokäa as the primary goal of life, which
creator, great kings like Janaka, Ajatàátru and has permeated the Indian religions and culture
Pravàhaëa Jaivali also appear in the role of of the succeeding centuries, owes its origin
teachers. One thing that strikes us is that these entirely to the Upaniäads. And, they are the
teachers were revered for their knowledge and basis of the prasthànatraya (the three

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foundational scriptures), the other two being encased and bound in this corporeal frame and
the Bhagavadgìta and the Brahmasùtras. has lost much of his freedom. In this state, he
The depth as well as the catholicity of is called as ‘jìvàtman’ or simply as the ‘jìva’.
their thought has attracted the attention of the The answer to the question as to why and
savants of other religions and societies also, how he has come to such a pass is ‘karma,’
resulting in their being translated into other the inexorable consequence of his past actions.
languages too. For the question, how and when the very first
QUESTION: What is the basic teaching of the karma started this chain of bondage, there is
Upaniäads? no answer, since the Upaniäads accept creation
ANSWER: The Upaniäads say that the basic as an eternal process, without beginning or
cause of the universe, the cause of all causes, end.
is called as ‘Brahman’. Àtman, Sat, Akàáa and Q UESTION : What is saÉsàra or relative
Bhùmà are the other appellations used for this existence?
Brahman. The world rises out of him, is ANSWER: Atman’s involvement in the
supported by him and gets dissolved back into cycle of birth and death, and consequent
him. He is omniscient, omnipotent and suffering, has been called ‘saÉsàra.’ Mokäa or
omnipresent. He is greater than the greatest, liberation from this bondage of saÉsàra has
smaller than the smallest and is also the inmost been presented before him as the goal of his
Self of all. He is immanent in this world even life. And, this can be achieved by jñàna, or
as salt is, in saline water. He is beyond all knowledge and, bhakti or devotion, which
wants and limitations. He is the lord as well includes upàsanà or meditation. Karma or
as the substratum of the whole creation. He action as prescribed in the scriptures is an aid
sees, hears and knows although none can see to this mokäa.
or hear or know him. He is the very QUESTION: How to be free from saÉsàra?
personification of all the great virtues to their ANSWER: An aspirant seeking spiritual
perfection. It is he who responds to the prayers freedom should first cultivate certain moral
of his votaries and grants them whatever they and ethical virtues as the first step. Through
seek. He is the ultimate goal of all. discrimination he should understand that the
QUESTION: What is atman? Vedic rituals can never lead him to the eternal
ANSWER: The atman is the core of all Truth and hence renounce them. He must be
living being. He is neither born nor does he ever ready to reject the preyas (the pleasant)
die with the birth and the death of the body. and choose the áreyas (the good). By eschewing
He is unborn and eternal. He is different from evil conduct and by practicing self-control, he
the body, the senses, the vital airs, the mind should turn back his mind from outside, into
and the ego-sense and is ever free. All of them himself, the region of the heart, the seat of the
are enlivened by Him, made to work by Him, atman, and meditate on it. He should show
for Him. The defects and the infirmities in compassion to all the living beings. He should
them, or even their loss, can never affect Him. try to give them what they need and should
QUESTION: Why are we born? never be greedy. He must be vigilant forever
Answer: Though ever-free as atman, it and should always speak the truth and act
is also a fact of experience that we are born according to dharma or righteousness, by
and we die. This atman has been, as it were, following the scriptural injunctions. Study of

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 52

the Upaniäads, performing austerities and QUESTION: When such a one, the jìvanmukta
observing brahmacarya or celibacy are also (one who is liberated even while living here in this
invaluable aids in his inner struggle. body), gives up his body, what happens to him?
QUESTION: How to begin this inner journey? ANSWER : According to one view, his
A NSWER : He should approach a physical body and the subtle body disintegrate
competent guru or spiritual teacher in all at death and get absorbed into the five
humility and learn the truth about the atman elements. And, he gets merged in Brahman,
from him, through proper questioning and like a river entering into the ocean. Losing his
sevà or service to him. The Upaniäads make it separate identity, he attains complete and
incumbent on the guru to teach spiritual perfect unity with Brahman.
wisdom to a worthy disciple, after testing him However, a large body of the Upaniäadic
if necessary. lore propounds the theory of the liberated soul
The disciple should then practise manana travelling by the Arciràdimàrga or the Bright
(reflection) and nididhyàsana (meditation) on Path (also called Devayàna and Uttaràyaëa)
the atman which will result in anubhùti or to the Brahmaloka (also known as Satyaloka)
realization. and reside there permanently in infinite peace
QUESTION: What is the nature of the spiritual and bliss. The various stations on the path are
experience that an aspirant gets when he realizes fire, day, bright fortnight, the six months of
the atman? the northern solstice, the year, the sun, the
ANSWER: He sees all beings in himself and moon and the lightning. All these actually
himself in all. Hence he feels neither special represent the guardian deities of these stations.
attraction nor repulsion for others. Behind From the last station, the vidyut or lightning,
every thought of his, he is able to feel the an ‘amànava puruäa,’ a non-human (divine)
power of the atman, the pure consciousness. being, leads the liberated soul to the
He clearly perceives that all the bonds of his Brahmaloka.
heart which had him tied down to this Anyone reaching Brahmaloka will not
mundane existence, have broken down. He return to mundane existence.
experiences great joy and bliss within himself. QUESTION: What kind of society existed
When he directs his attention outside, there during the time of Upaniäads?
too he sees the same spirit, the atman or the ANSWER: Gleaning through the various
Brahman. Spiritual experience, thus, leads to Upaniäads it is possible to have a fairly good
same-sightedness and resultant love for all. idea of the type of society that existed during
QUESTION: In practical terms, what kind of the period of the Upaniäads.
happiness does an aspirant experience when he The country extended up to Gàndhàra
realizes atman? (Afghanistan) in the northwest, and included
ANSWER : The bliss he experiences is several kingdoms like Madra (Sailkot), Kuru
incomparably superior to any other happiness (Delhi), Kekaya (Punjab), Pàñcàla (Bareilly,
one can get in this world. And he will never Kanauj in Uttar Pradesh), Kosala (Ayodhya in
have any type of regret for anything in life. Uttar Pradesh), Videha (Tirhut in Bihar),
He may even roam about the world in a joyous Kauáàmbi (Kosam, in Uttar Pradesh) and Kàáì.
state, declaring his experiences for the benefit The kings who ruled over these countries were
of others. all käatriyas who were experts in warfare and

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administration, as also in the Vedic lore. In The Kena describes how the gods in
fact, they were the traditional custodians of heaven, under the leadership of Indra, were
some types of esoteric sciences. They not only taught a lesson by Brahman in the guise of a
sheltered learned bràhmaëas and sages but yakäa or demigod (3.1 to 11).
also strove to propagate the Vedic dharma. Major part of the Kaêha is devoted to the
They were ruthless in enforcing the highest story of Naciketas and Yama.
standards of satya (truth) and dharma The Chàndogya contains the following
(righteousness). The varëa system was very stories: Dogs singing the udgìtha (1.12); the
much in vogue. As for the àárama system, king Jànaáruti learning from the sage Raikva
brahmacarya, gàrhasthya and vànaprastha (4.1 to 3); the story of Satyakàma Jàbàla
were more common though there is enough approaching Hàridrumata for knowledge (4.4
reason to believe that sannyàsa was also being to 9); the story of Satyakàma and his disciple
practiced. Great stress was laid on the purity Upakosala (4.10 to 15); Ávetaketu the proud
and integrity of personal life, irrespective of a boy, his humble father Gautama and the king
person’s station in life. Pravàhaëa Jaivali (5.3 to 10); Sanatkumàra
QUESTION: Some more details about the Vedic teaching Nàrada (7.1 to 26); Indra and Virocana
society? approaching Prajàpati for the knowledge of
ANSWER: Apart from religion, ethics and the atman (8.7 to 12).
philosophy, a number of secular sciences like QUESTION: How are the Upanishads relevant
grammar, music, dance, archery, astrology, in today's context? How to practise thier teaching
exorcising the evil spirits, preparing of in our day-to-day life?
perfumes, toxicology and so on, were also ANSWER: The greatest problem of the
well-known. modern man is lack of inner peace and
Vedic sacrifices were very common. If constant conflict with the outside world. By
they provided an occasion for the kings to earn stressing meditation on the inner incorporeal
merit and show their generosity, it was also self (called Àtman or God) and harmonious
an opportunity to the scholars to display their relationship with others—in whom too the
knowledge and earn name and fame, as also same God dwells—in the outside world, the
some wealth. Upaniäads are very relevant even today. This
On the whole, people seemed to be solution which has worked for five millennia
contended with whatever they could earn by (or more)—as indicated by the men who lived
right means. They believed that their sorrows such a life—can work even today if taken
and misfortunes were caused by their own seriously and implemented sincerely.
karma in their previous lives and hence did An earnest study of the Upaniäads, without
not hold others responsible for the same. preconceived notions and prejudices, is bound to
QUESTION: It is said that the Upaniäads are inspire one to aspire for the life of the spirit. Swami
full of stories. Please tell us something about them. Vivekananda said that Upaniäads are a mine of
ANSWER: Strangely enough, the Upani- strength, and anyone who reads them will derive
äads, though teaching abstruse philosophy, strength and succour. Unlike earlier times, now
also give us some interesting stories. they are available to all. †

I
I
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 Direct Disciples of Sri Ramakrishna:
the Living Upanishads
SUDESH

Introduction the Master is the living demonstration of the

Upanishads! An ocean of precious gems truths of the Upanishads. The Upanishads have
of our ancient spiritual Wisdom, profound and been current for many centuries and people also
inexhaustible! The aim of all Upanishads is to have been reading them. And yet they bow
impart the Knowledge of Self, which when down to our illiterate Master and accept his
realized, leads man from death to immortality. words as gospel truths. He never read the
Upanishads or any other book. Yet how is it
Seeing the One Self in all, the aspirant can
that he could explain those subtle and complex
neither hate nor be attached to anyone in finite
truths in so simple and straight a manner? If
human relationship. He loves all—the saint
you want to read the Vedas, you have to commit
and the sinner, the virtuous and the wicked
the grammar to memory and read various
with same impartial love. If one could look at
commentaries, in which every commentator has
Sri Ramakrishna from this perspective, Sri sought to explain the texts in his own way.
Ramakrishna was like a huge tree with its root Innumerable scholars have been arguing over
fixed in transcendental heights of nirvikalpa the texts without coming to any conclusion. Our
samadhi. His young pure-souled devotees, the Master, however, has in very simple language
direct disciples, were the sweet and ripe fruits explained all those truths, and his words are
of this miraculous tree—sweetened through extant. When you have such a living fountain
pure bhakti and ripened into the Knowledge before you, why dig a well for water?’1
of Self. This divine tree has been the shelter of Cast in the same mould as their Guru,
the numerous men and women seeking solace, all the direct disciples of Sri Ramakrishna were
succour and peace in life. also living embodiments of the Upanishads.
Once when someone said that he will They were men of intense renunciation, self-
teach Upanishads to the novices, Swami control and filled with love and compassion.
Premananda, a direct disciple of Sri Rama- In their early twenties, when the grip of maya
krishna, said, is strongest, drive to enjoy sense pleasures
‘What other Upanishads would you teach them intense, ambition to improve worldly
when there is the living Upanishad? The life of prospects high, they renounced their hearths
the Master is the living, flaming Upanishad. and homes and went out in quest of the
None could have understood the meaning of the Divine. Almost starving and barely having a
Radha-Krishna cult if Sri Chaitanya had not been piece of cloth each, they plunged head-long in
born and demonstrated it in his life. Even so, practising austerities, meditation, reading
A devotee from Ambala, Sudesh regularly contributes inspiring articles to The Vedanta Kesari and Prabuddha
Bharata. …

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scriptures, and singing devotional songs. to doubt. He absorbed the teachings of his
Embracing monasticism, they set up a Guru unquestioningly and in toto. In later life
monastery in a dilapidated house (because of highest wisdom of Vedas and Vedanta poured
its low rent) at Baranagore, reputed to be from his lips. Swami Turiyananda said,
haunted by ghosts and infested with snakes. ‘Many of us had to go through the muddy waters
In their later lives they brought succour to the of intellectual knowledge before we attained
afflicted and illuminated the hearts of many. God, but Latu jumped over that like Hanuman.
The natural inclination of most mystics . . . His life teaches us how to live in God without
is to remain in uninterrupted communion with touching the dirt of the world.’4
Self, hidden from the world. Yet their lives Swami Adbhutananda was the greatest
can tell more about the joy of communion with miracle of Sri Ramakrishna. Without ever
Self, than all the discourses we may hear or studying Vedanta philosophy, he answered
any number of scriptures we may read. One abstruse questions about Vedanta. One day
day a monk told Shivananda, ‘I want to study Shashadhar Ganguly, a teacher from Malda,
the Upanishads with you.’ Shivananda replied: asked him, ‘Can the Atman be an object of
‘Can you study our lives? Our lives are verily knowledge?’
Upanishads. Here you will find the quintessence
Latu Maharaj: ‘An object is something that
of the scriptures.’2
cannot be known without the help of something
Let us consider a few instances from the else, but the Atman is self revealing.’
lives and teachings of some of the direct
Shashadhar: ‘Then why should we want to know
disciples, which demonstrate how they were
the Atman?’
ingrained into this Upanishadic ideal of
Latu Maharaj: ‘Because the Atman is our real
oneness and love.
nature.’
Earnestness Alone Matters Shashadhar: ‘If the Atman is our real nature,
Says Mundakopanishad, then why are we not aware of it?’
‘This Atman cannot be attained by the study of Latu Maharaj: ‘Man’s real nature is covered by
scriptures or by intelligence or by much hearing a dense cloud of ignorance. . . Dip your mind in
of scared books. It is attained by him who the jar of Lord’s name, and all the unclean stuff
earnestly seeks it. To him the Atman reveals its will be washed away. Then dip it in the jar of
true form.3 Lord’s grace. You will see how beautifully your
The life of Swami Adbhutananda, Latu real nature will shine forth.’5
Maharaj, is a demonstration of this verse to Though he had no book-learning, Latu
the scholars and pundits who take pride in Maharaj could instinctively see the inner
their scriptural knowledge without imbibing significance of scriptures because of his
their spirit in their lives. Latu Maharaj, an spiritual realizations. Once a pundit was
unlettered, unsophisticated village boy reading the Kathopanishad. He read the
through intense yearning of the soul and the following verse:
divine touch of his Guru, Sri Ramakrishna, ‘The Purusha of the size of a thumb, the inner
attained the highest state of illumination. soul, dwells always in the heart of beings. One
Guileless and simple, his mind was should separate Him from the body with
uncluttered by intellectualism and not trained patience as the stalk from a grass.’

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Latu Maharaj was overjoyed and universe has come out of the Infinite, which is
exclaimed, ‘Just the thing’, as if he was giving still the Infinite.’9
out his own inner experience of life.6
No Hatred, Only Love
Going Beyond All Sorrow In Isha Upanishad we read:
Says the Upanishad, He who sees all beings in the very Self, and the
Self in all beings, feels no hatred by virtue of
‘Whoever knows the Supreme Brahman… he
that (realization).10
goes beyond sorrow and sin and attains
immortality.’7 Here is an incident describing how
Swami Shivananda, embodied this principle
In January 1926 Swami Shivananda, a in practice. One morning, solemn and
direct disciple and second President of the indrawn, Swami Shivananda asked his
Ramakrishna Order, visited the Ramakrishna attendant to see if there was someone who
Mission Vidyapith, at Deoghar. There he wanted initiation. The attendant went
caught a chill that developed into a bad cold downstairs and found that a woman was
accompanied by asthmatic spells. waiting, keen to get initiation. He was startled
One night it was so bad that he could when he learnt that though born in a brahmin
not sleep. Next morning, he cheerfully greeted family, she had kept bad company and fallen
everyone as usual. He told them his into sinful ways. She implored him to be
experience: allowed to see Mahapurshji.
‘I suffered a great deal last night. I felt almost The attendant told the Swami that it was
suffocated. . . Being at a loss what to do, I started a lady who wanted to be initiated. But before
meditating. . . my mind soon became absorbed he could say anything, the Swami was ready
within. I noticed then that there was no pain or to shower his blessings upon her after she had
suffering and the mind became quiet and placid. bathed in the Ganges and visited the shrine.
. . . After remaining in that state awhile my mind
When she came for initiation he said, as if he
came down to the external world.’
knew everything about her: ‘What is there to
Curious, a monk asked: ‘What is that fear, my daughter? You will certainly be
Maharaj?’ The Swami replied: ‘That is the blessed, since you have taken refuge in Sri
Atman.’ Swami Shivananda’s experience sub- Ramakrishna, our Master and Saviour…’11
stantiates this verse of the Katha Upanishad: After initiation, the woman appeared to be an
‘The Purusha, not larger than a thumb, the inner altogether new woman.
Self, always dwells in the hearts of men.’8 Tara, an actress in Girish Ghosh’s theatre
described in her memoirs of Swami Brahma-
As to his own realization, Swami
nanda how one day, depressed and dejected
Shivananda once exclaimed: ‘I am happy. I
in mind she went to Belur Math along with
have realized the purnam (the Infinite) by the
Binodini, another actress whom Sri Rama-
grace of the Master.’ He then joyously chanted
krishna had blessed. She touched the holy feet
the peace mantram of the Brihadaranyaka
of Swami Brahmananada in great hesitancy,
Upanishad:
afraid that she might offend him. It was past
‘All that is invisible is verily the Infinite. All noon and lunch was over in the Math. But
that is visible is also the Infinite. The whole Maharaj immediately ordered fruit prasad, and

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arrangements were made to fry luchis for devotee of the Master, who was dying of
them. She said later, tuberculosis. When he went to Gangotri, while
Maharaj asked me, ‘Why don’t you come here walking down a one-mile slope, Swami
often?’ I replied, ‘I was afraid to come to the Saradananda saw an old woman who was
Math.’ Maharaj said with great earnestness, losing her balance because she did not have a
‘Fear? What fear can there be? Whenever you walking stick; he gave his own stick to her
wish you come here. Daughter, the Lord does risking his life.13
not care about the externals. He sees our inmost Swami Vivekananda says:
heart.’ ‘All this universe is the reflection of the One
I could not hold back my tears. My lifelong Eternal Being, the Atman and as the reflection
sorrow melted…and I realized: Here is my falls upon good or bad reflectors, so good and
refuge. Here is someone to whom I am not a bad images are cast up. . . It is the same, the one
sinner, I am not an outcast.12 Existence of the universe that is reflecting itself
The above incidents show that the from the lowest worm to the highest being.’14
consciousness of men of realization becomes One finds an expression of this timeless
universal. Having realized that Atman is ever- vision of the Upanishads reflected in the lives
pure and all-pervasive, that sin and virtue are of all direct disciples of Sri Ramakrishna.
things of mind and body, they become the
channels of divine love and mercy. All hatred Unshakable Under All Situations
and repulsion comes to one who sees others Swami Turiyananda, a direct disciple,
as bad and different from oneself. But for one was a deep student of the Upanishads. His
who sees only the absolutely pure Self in all, mind was bent towards the Advaita Vedanta,
how can he despise or criticize anybody? and he strove sincerely to live up to that ideal.
Once Sarat (later, Swami Saradananada, The story goes that once when he was bathing
another direct disciple of Sri Ramakrishna and in the Ganga, something looking like a
the first General Secretary of the Ramakrishna crocodile popped up in the river, and a shout
Math and Mission) discovered that one of his was raised around asking the bathers to run
neighbour’s maid-servant had been stricken up. His first reaction was to leave the water
with cholera and that her master, fearing and come to the bank for the safety of his life.
contagion, had moved her up to the roof and At once the thought occurred to him: ‘If I am
left her to her fate. Sarat rushed to the dying one with Brahman, why should I fear? I am
woman and did what he could for her. When not a body. And if I am Spirit, what fear have
she died, he made all the necessary I from anything in the whole world, much less
arrangements for her last rites. from a crocodile?’
Swami Saradananda’s concern for others This idea so much stirred his mind that
knew no limits. He offered his services without he did not leave the spot. Bystanders thought
reserve. In 1893, he nursed Swami Abheda- he was foolishly courting death. But they did
nanda who was seriously ill from a severe not know that he was testing his faith.15
infection in his feet. Abhedananda recuperated In Varanasi, a doctor operated on Swami
after three months under Swami Sarada- Turiyananda. Referring to the finger that was
nanda’s care. Saradananda also took care of operated, his attendant asked, ‘Don’t you feel
Yajneswar Bhattacharya, a householder any pain?’ The Swami replied:

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‘Look, the mind is like a child; we must hold it bubble, but panicky doctor could not control
tight. But like a youngster it will go on crying himself. Angrily he threw the hubble-bubble
“Let me go! Let me Go!” Once in the midst of into the Ganges, and told Saradananda: ‘You
surgery I let my mind loose. Immediately I felt are a strange man! The boat is about to sink,
pain…so I had to catch hold of the mind once and you are enjoying your smoke!’ The Swami
more.’… ‘Do you know how it is? In the calmly said: ‘Is it wise to jump into the water
Bhagavad Gita we read: “Where in established
before the boat sinks?’ Gradually the storm
in the bliss of his inmost being he is not shaken
subsided and the boat safely reached the Belur
even by the heaviest sorrow.”(6.22) This verse is
ghat.18
explained by Shankara, “A man of realization is
We come across in Mundakopanishad:
not shaken even by the pain caused by the
‘The Self is not gained by men of weak spirit.’19
application of a sharp weapon.”’
Knowing that the Self does not suffer nor
The doctors who came in contact with perish, the other disciples also remained
Swami Turiyananda became his devotees.16 tranquil and undaunted in spirit during
Swami Vivekananda returned to Belur extreme suffering. After returning from
on 9 December 1900, after his second visit to pilgrimage is 1895, Swami Trigunatitananda,
the West. He was not well. Owing partly to another direct disciple, stayed at Calcutta and
this and partly to the fact that he wanted to gave classes at various places on the Gita and
see the work progress as quickly as possible the Upanishads. There he developed a fistula
during his lifetime, he was now and then very which needed surgery. Swami Trigunatita told
severe in his dealings with brother disciples. the doctor to do the surgery without
During this time no one dared go near Swamiji chloroform. The doctor spent half an hour
except Saradananda, whose steadiness and removing the fistula cutting nearly six inches.
mental poise could freeze anybody’s hot The doctor and the nurses did not see any
temper. Once Swamiji sent Saradananda to change in Trigunatita’s face. He was as calm
Calcutta on an errand. When he learned that as if he were in deep meditation.20
it had not been done, he rebuked him with This state of attaining fearlessness and
harsh language. Saradananda remained as immortality of Self is expressed in Brihada-
motionless as a statue. When tea was served, ranyanka Upanishad:
he began to drink it as if nothing had
That infinite, birthless, undecaying, indestruc-
happened. Swamiji commented in a lighter tible, immortal and fearless Self is Brahman. He
vein: ‘Sarat’s veins carry the blood of fish, it who knows (the Self) indeed becomes fearless
will never warm up.’17 Brahman.21
Once when Swami Brahmananda was The night before his passing away,
living in Belur Math he was suffering from an Swami Turiyananda said to his attendants,
abscess and needed minor surgery. Swami ‘Tomorrow is the last day.’ Towards the end
Saradananda accompanied Dr. Kanjilal (a he chanted, ‘Om Ramakrishna, Om Rama-
devotee of Holy Mother) from Calcutta, and krishna’, and then asked his attendant to make
they left for the monastery by boat. In the him sit up. Then he folded his hands in
middle of the Ganges, a heavy storm arose salutation, drank a little holy water and
and the boat began tossing violently. Swami summed up his life’s experience: ‘Everything
Saradananda was calmly smoking his hubble- is real. Brahman is real. The world is real. The

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world is Brahman. The life force is established for power and wealth, name and fame, sons
in Truth. Hail Ramakrishna! Hail Rama- and comrades. They ask us to renounce the
krishna! Say that he is the embodiment of desire for fleeting pleasures of the world which
Truth, and embodiment of Knowledge.’ He makes us forget our true nature and becomes
then recited an Upanishadic mantram along the cause of repeated births and deaths in this
with Swami Akhanadananda: samsara of maya. They ask us to pray instead
‘Satyam jnanam anantam Brahma’ (Brahman is to root out all desires. If a tree is pulled out
Truth, Knowledge, and Infinity). with its roots it does not spring again. They
Slowly he closed his eyes, as if merging ask us to love and look upon our husband,
into Brahman.22 wife, son, friend, etc., as our own Self playing
with us and not in transitory, finite, human
In Conclusion relationship.
All the monastic disciples of Sri Rama- Swami Ramakrishnananda, another
krishna through their lives and teachings have direct disciple, explained the mystery of
enjoined upon us the importance of renunciation:
renunciation. Let this not frighten us, the lay
‘Those who give up the world for spiritual life
devotees. Let us not think that it is for the
are giving up the uncertain for the certain, the
sannyasins alone. For, they do not ask the
passing for the permanent. . . Only when we
householders to renounce their homes and have given up our lives do we begin to live. . .
families, their work and worldly duties. They As soon as a man finds out. . . that these little
only ask us to renounce the false and adore pleasures of the flesh are nothing compared with
the Real; renounce our false individuality with the infinite pleasures of spirit, he wants to
all our anger, hatred, jealousy, lust and greed; renounce; not for the sake of renunciation, but
our unripe ego which says ‘my’ and ‘mine’, ‘I because he has found something better. . .
act’, ‘I am wealthy’, ‘I am a scholar’; our Renunciation means giving up a lesser thing for
narrow conventionality which makes us pray a greater.’23 †
References
1. Spiritual Talks, Advaita Ashrama, Pp. 81-82 12. ibid, 117
2. God Lived with Them, Swami Chetanananda, 13. ibid, Pp. 311,324,322
Advaita Ashrama, Mayavati, 1998, 169 Hereafter: 14. The Complete Works of Swami Vivekananda, Advaita
God Lived With Them. Ashrama: Calcutta, 1963, 2: 249
3. Mundakopanishad, 3.2.3 15. Apostles of Ramakrishna, p. 304
4. God Lived with Them, p.393 16. God Lived With Them, p. 162
5. ibid, 433-434 17. ibid, 331-332
6. Apostles of Ramakrishna, Pp. 288-89 18. ibid, 343-344
7. Mundakopanishad 3.2.9 19. Mundakopanishad, 3.2.4
8. Katha Upanishad, 2.3.17 20. God lived With Them, p.500
9. God Lived With Them, Pp.168-69 21. Brihadaranyaka Upanishad, 4.4.25
10. Isha Upanishad, Verse 6 22. God Lived With Them, p. 392
11. God Lived With Them, Pp. 170-171 23. ibid, Pp. 300-301

‘The path of Brahman is very difficult. Pray to the Master and he will give you the
knowledge of Brahman in proper time.’ —Holy Mother Sri Sarada Devi

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An Overview of the Upanishads in the West
SWAMI TATHAGATANANDA

India’s Antiquity Edward W. Hopkins in America; and Count

‘It cannot be denied’, said Friedrich von Novarov and Pitirim A. Sorokin among those
Schlegel1 , in Russia.
‘that the early Indians possessed a knowledge
During the early 1920s, many philo-
of the true God; all their writings are replete sophers and thinkers drew inspiration from
with sentiments and expressions, noble, clear, great French savant Romain Rolland’s
and severely grand, as deeply con- biographies of Sri Ramakrishna and Swami
ceived and reverentially expressed as in any Vivekananda, The Life of Ramakrishna and The
human language in which men have spoken of Life of Vivekananda and the Universal Gospel
their God. . . Even the loftiest philosophy of the (French, 1929; English, 1931).
Europeans, the idealism of reason, as it is set In antiquity, India’s
forth by Greek philosophers, appears, in civilization and spiri-
comparison with the abundant light and vigour tual culture left its
of Oriental idealism, like a feeble Promethean powerful influence
spark in the full flood of heavenly glory of the in many countries.
noonday sun—faltering and feeble, and ever Most Scholars
ready to be extinguished. . .’
acknowledge
Friedrich von Schlegel was not alone in that Plato’s ideas
paying such glowing tributes to India’s pursuit were shaped by
after the Ultimate Truth. More than one Hindu thought.
hundred western scholars devoted themselves Max Müller noted
to the arduous pioneering work of bringing many similarities
India’s eternal philosophy to the West. We can between Indian
name the greatest of these savants and cite ideas and Platonic Max Müller
the achievements of very few in the brief space thought:
of this article. These include Max Müller, Paul ‘It cannot be denied that the similarity between
Deussen, and Franz Bopp among those in Plato’s language and that of the Upanishads is
Germany; Sir William Jones, Sir Charles very startling. . . There must have been some
Wilkins, Monier Monier-Williams, Sir Edwin kind of historical contact even at that early time
Arnold, and some others among those in Great between the religious thought of India and the
Britain; Louis Renou among those in France; philosophical thought of Greece. We cannot deny
Charles R. Lanman, Maurice Bloomfield and the possibility of such a view.’2

The author is a senior monk of the Ramakrishna Order, and Minister-in-charge of Vedanta Society, New York. His
books include Meditation on Swami Vivekananda, The Journey of Upanishads to the West, and Light from the
Orient, among others. …

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 61

In the first half of the seventeenth century in it ‘the most precious [gift] for which the
Abraham Roger, a missionary from Holland, West was ever indebted to the East.’ Voltaire
published the first translation of an Indian text recognized Europe’s need for ideas from India.
into a European language (Dutch).3 His work Desiring to awaken western minds to the vast
on the ‘religion of the Brahmins’ influenced perspective of Indian thought he brought
German scholars later. Around the same time, attention to historical Indian accounts, parti-
Prince Dara Shukoh, the eldest son of Mogul cularly Major Alexander Dow’s The History of
Emperor Shah Jahan, first translated fifty Hindostan, which was translated into many
Upanishads into the Persian language in 1656. languages and reached a broad audience.
The Prince was assisted in this work, titled In 1754, the spirited Frenchman and most
Sirr-i Akbar, by pundits from Benares living in eminent linguist of his century, Abraham
Delhi. Hyacinthe Anquetil-Duperron, traveled to
Early Indologists systematically mastered India in search of her spiritual knowledge. His
Sanskrit, collected and interpreted data, and translation of the Upanishads into French and
preserved rare and valuable manuscripts for Latin (1801-02) immensely inspired a steady
shelter in western museums and libraries. stream of western scholars, poets, writers and
Asiatic, Oriental and Vedanta Societies, others seeking to understand the soul of India.
academic Sanskrit chairs, and comparative They included German philosophers Friedrich
philology, linguistics and religion—all W. Joseph von Schelling and Arthur Schopen-
disseminated India’s spiritual knowledge in hauer. Although Anquetil’s Oupnek’hat (The
the West, where it is now firmly established. Upanishads) was partially translated into
Sir Monier Monier-Williams’ Sanskrit- German in 1808, his Latin translation highly
English and English-Sanskrit dictionaries as influenced Schopenhauer and Paul Deussen
also Sanskrit grammar books by many eminent later in Germany.
scholars helped in creating a new interest in In 1821, Paris became the first European
the great spiritual classics of Upanishads. Let city to officially teach Sanskrit, following the
us have a look at the brief history of Upani- example laid down by the Asiatic Society in
shads, influence on the West and how they Calcutta. Eugène Burnouf, an expert in Vedic
have influenced some of the best minds over language and literature, was a fountainhead
the last few centuries. of Sanskrit and Indological studies. A very
enthusiastic member of the Société Asiatique,
France’s Significant Role he contributed many articles to its Journal
In the eighteenth century, some broad- Asiatique which began in 1823. It evolved into
minded European scholars learned of the a series of expository works, to fulfil ‘the
Sanskrit language and the wisdom of the scientific and literary concerns’ of European
Upanishads. Inspired, they wholeheartedly scholars.4 Slowly Paris became ‘the capital of
dedicated themselves to the daunting study nascent Indology.’
of eastern languages, literature, religion and There were many French translations of
culture. In 1760, Voltaire received the Ezour- significant Sanskrit works by late eighteen-
Vedam (Yajur-Veda) from a knight returning th century: Of the many texts published then,
from India. In The Hinduism of the Upanishads Burnouf’s Bhagavata-Purana and extracts from
(1950), J. V. Nayadu writes that Voltaire saw the Brihadaranyaka Upanishad remains an

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important resource. Baron Ferdinand Eckstein Upanishads and the Bhagavad Gita
translated the Aitareya and Katha Upanishads The Upanishads made their greatest
into French. Other French translations include impact in the West through the Bhagavad Gita.
Charles d’Harlez’s Kaushitaki Upanishad, Sir Charles Wilkins was the first employee of
Herold’s Brihadaranyaka Upanishad, F. the East India Company to learn Sanskrit.7
Marcault’s translation of Mead’s English Wilkins’ Bhagavat-Geeta was published in
rendering of nine Upanishads, and some London (1785). 8 In 1787, Abbe Parraud re-
expository treatises on the Upanishads by translated Wilkins’ version into French. Also
some notable writers. in 1787, the first Russian translation of Wilkins’
English version of the Bhagavad Gita by N. I.
England’s Contribution Norikov 9 was introduced in Russia. The
Alexander Dow’s essay, On the History Upanishads and the Bhagavad Gita
and Culture of India (1768) introduced England’s profoundly influenced Leo Tolstoy. Later
noteworthy study of abundant Sanskrit works Indologists liberally referred to Wilkins’
waiting to be revealed to the world. Two translation of the Bhagavad Gita.10
significant events followed. First, the Asiatic A Greek translation of the Bhagavad Gita
Society of Calcutta was founded by Sir William by Demetrios Galanos was published
Jones in 1784. Second, Sir Charles Wilkins posthumously in 1848.
published his English translations of the One hundred years after the publication
Bhagavad Gita and Hitopadesa in London and of Sir Wilkins’ English translation of the
his authoritative Sanskrit grammar soon after Bhagavad Gita, Sir Edwin Arnold published
in 1785 and 1787, which became the basis for his blank verse translation, The Song Celestial
all later Indological work.5 (1885). Mahatma Gandhi considered it the best
Sir William Jones invited thirty eminent translation and wrote in his autobiography that
Europeans to become members of the Asiatic it inspired his lifelong study of the Gita in his
Society.6 From the outset, this epoch-making search for truth.11 Arnold also rendered a part
event brought about the intellectual and of the Katha Upanishad in a free metrical style.
spiritual meeting of George Augustus Jacob added an
minds, east and important resource to the serious study of the
west. The Society Bhagavad Gita. He edited the Mahanarayana
published twenty Upanishad (1888) and translated some of the
volumes of pro- Upanishads in Eleven Atharvan Upanishads
ceedings and (1891). He published an alphabetical index of
research in its the main words of sixty-six principal
reputed journal, Upanishads and also the Bhagavad Gita in his
Asiatic Researches. The Concordance to the Principal Upanishads and
first generation of Bhagavadgita.
Indic scholars In 1908, a retired English civil servant in
was vigorously Bengal and Sanskrit scholar, Charles Johnston,
interested in the published from New York, his translation of
work of the the Bhagavad Gita titled ‘The Songs of the
Sir William Jones
Asiatic Society. Master, with a lengthy tribute in the General

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 63

Introduction to the historical and eternal ‘a work of imperishable significance’ that

significance of the scripture. contains ‘the classical presentation of one of the
England’s novelist and critic Aldous most significant phases of Indo-German religious
Huxley was transformed by his association history. . . It shows us the way as regards the
with Vedanta. His novels, The Near and the Far essential nature and basal characteristics of Indo-
and Island, respectively explored the concepts Germanic religion. Here Spirit is at work that
belongs to our spirit.’13
of moksha and nirvana. He wrote the intro-
duction to Bhagavad Gita, the Song of God (1944), August Schlegel, founder of Sanskrit
translated by Swami Prabhavananda and philology in Germany, first occupied the chair
Christopher Isherwood. of Sanskrit and Indology at the University of
The poems of American-born British Bonn14 and first published standardized Latin
citizen T. S. Eliot reflect his knowledge and text editions of the Bhagavad Gita with the
regard for the Upanishads. In his monograph original Sanskrit text (1823).15
on Dante (1974) he wrote, ‘The Bhagavad Gita. One of the earliest treatises (1827-1833)
. . is the next greatest philosophical poem to on the Upanishads investigated the antiquity
the Divine Comedy, within my experience.’ The of the Upanishads based on the use of
Gita’s revelations about the function of the ego grammar by Karl Windischmann and his son
in human affairs are reflected in his drama, Friedrich Windischmann. In 1844 Ludwig
Murder in the Cathedral. Becket’s speech at the Poley produced translations of five Upani-
height of his spiritual crisis, ‘To do the right shads.16 Then in 1847 he translated the Katha
deed for the wrong reason. Ambition comes Upanishad into German. Max Müller’s land-
behind and unobservable. Sin grows with mark work in the history of Sanskrit studies is
doing good,’ indicates Eliot’s understanding his English edition of the Rig-Veda with
of niskama karma as Sri Ramakrishna explained Sayana’s Commentary (Oxford, 1849-1875).17 His
it: epoch-making series, The Sacred Books of the
‘For those who serve the greater cause may make East (Oxford, 1879) was the first authoritative
the cause serve them, still doing right; and and comprehensive translation of twelve
striving with political men may make that cause principal Upanishads.
political, not by what they do but by what they Paul Deussen contributed monumental
are.’12 works, including Sixty Upanishads, an
Robert Ernest Hume, the only American annotated and cross-referenced German
Sanskritist born in India, taught there and at translation (1897),18 a German translation of
Oxford. Recognizing the Upanishads as the first the Oupnek’hat (The Upanishads, 1897), The
written evidence of India’s philosophical Philosophy of the Upanishads, which formed the
system, he published his remarkably clear second of six volumes of his General History of
English translation, Thirteen Principal Upani- Philosophy (1899). It is a systematic and
shads (1921), which has had many reprints. scholarly work that still enjoys singular
prestige today. The Sanskrit professorships in
Role of Germany universities throughout Germany also had
The Bhagavad Gita played a vital role in great significance. Many of these devoted
Germany’s spiritual life. The modern German Sanskrit scholars travelled to other countries
Indologist Jacob Hauer described it as and shared their expertise.

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 64

The Transcendental Movement in America his early twenties and absorbed himself with
In the nineteenth century, Germany’s Indian literature from Emerson’s study. His
English translations of India’s sacred texts and lifelong inspiration from the Bhagavad Gita
the works of Charles Wilkins and William began when he read Charles Wilkins’ English
Jones inspired the leaders of the American translation. Thoreau’s gift collection of forty-
Transcendental Movement. Ralph Waldo four Oriental books that included a copy of
Emerson, an eminent leader of the Movement, the Gita and the Upanishads22 became one of
recorded in his Journal that he was reading the first Oriental libraries in America. In his
the Bhagavad Gita and Colebrooke’s Essays well-known book, Walden, Thoreau wrote,
on the Vedas.19
According ‘How much more
to Swami admirable the
Bhagavat Gita
Vivekananda,
than all the ruins
Emerson’s
of the East.’
greatest source
of inspiration In fine, we
was ‘this book, can safely con-
the [Bhagavad] clude that Upan-
Gita. He went to ishads, along
see Carlyle, and with Gita, have
Carlyle made made a signi-
him a present of ficant change in
the Gita; and the western
that little book is thoughts and
responsible for Ralph Waldo Emerson Henry David Thoreau
philosophy. And
the Concord [Transcendental] Movement. All this is a continuing process. As the days go by
the broad movements in America, in one way more and more people are appreciating the
or other, are indebted to the Concord party.’20 timeless wisdom of the Upanishads. This
The only book Carlyle showed to Emerson rediscovering the ‘Perennial Philosophy’ is the
during their first visit together, was an English source of all. Considering the increasing
translation of The Bhagvat-Geeta by Charles violence and restlessness the world over, in
Wilkins. He told Emerson, the west in particular, one is reminded of
‘This is a most inspiring book; it has brought Swami Vivekananda’s words,
comfort and consolation in my life—I hope it
‘Europe, the centre of the manifestation of
will do the same to you. Read it.’21
material energy, will crumble into dust within
Thanks largely to Emerson and Thoreau, fifty years if she is not mindful to change her
Indian studies advanced in New England position, to shift her ground and make spiri-
through Harvard University. Henry David tuality the basis of her life. And what will save
Thoreau lived in Emerson’s household during Europe is the religion of the Upanishads.’23 †

I
I

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References
1. Müller quoted from Friedrich von Schlegel’s work 12. Studies on Sri Ramakrishna, Commemorative Volume,
(p. 471) in his lecture, “Origin of the Vedanta Swami Lokeswarananda, ed. (Gol Park, Calcutta,
Philosophy,” Three Lectures, pp. 10-11. 1988), pp. 269-70.
2. Swami Ashokananda, The Influence of Indian 13. Cit. from S. Radhakrishnan’s Introductory Essay
Thought on the Thought of the West (Mayavati, in The Bhagavadgita, 1997 (New Delhi, 1993). See
1931), pp. 37-8. [Hereafter Influence] Prabuddha Bharata, August 2001, p. 25.
3. Influence, p. 18. 14. Survey, p. 22.
4. Raymond Schwab, The Oriental Renaissance: 15. Influence, p. 20.
Europe’s Discovery of India and the East, 1680-1880 16. Oriental Renaissance, p. 93.
(N.Y, 1984), pp. 82-4, [Hereafter Oriental Renaissance] 17. Prabuddha Bharata, Oct. 2000, p. 41. See Indology, p.
5. Klaus K. Klostermaier, A Survey of Hinduism (New 108; p. 119, n. 6.
York, 1994), p. 21. [Hereafter Survey] 18. Art, Culture and Spirituality: A Prabuddha Bharata
6. Gauranga Gopal Sengupta, Indology and Its Centenary Perspective, (Calcutta, 1997), p. 363.
Eminent Western Savants (Calcutta, 1996), p. 15. 19. Sachin N. Pradhan, India in the United States,
[Hereafter Indology] Contributions of India & Indians in the United States
7. Indology, p. 29. of America (Bethesda, MD, 1996), p. 12.
8. Oriental Renaissance, p. 51. 20. CW, 4: 95
9. Indology, p. 163. 21. Swami Abhedananda, Thoughts on Sankhya
10. Survey, p. 21. Buddhism and Vedanta (Calcutta: Ramakrishna
11. Mahatma Gandhi, The Story of My Experiments with Vedanta Math, 1989), Appendix I, p. 118.
Truth, Mahadev Desai, trans. (Washington, D.C., 22. Oriental Religions, p. 69.
1948), Part I, XX: 90. 23. CW, 3: 159

A Glowing Tribute
‘In the morning I bathe my intellect in the stupendous and cosmogonal philosophy of
the Bhagavat Geeta, since whose composition years of the gods have elapsed, and in
comparison with which our modern world and its literature seem puny and trivial; and I
doubt if that philosophy is not to be referred to a previous state of existence, so remote
is its sublimity from our conceptions. I lay down the book and go to my
well for water, and lo! there I meet the servant of the Brahmin,
priest of Brahma, and Vishnu and Indra, who still sits in his
temple on the River Ganga reading the Vedas, or dwells
at the root of a tree with his crust and water-jug. I
meet his servant come to draw water for his
master, and our buckets as it were grate
together in the same well. The pure
Walden water is mingled with the sacred
water of the Ganga (Ganges).’
—Henry D. Thoreau, The Writings of
Henry D. Thoreau, Walden 1989. Princeton
Univiversity Press. p 298

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 Upanishads and the Science of Yoga
N.V.C. SWAMY

Indian Philosophical Systems statements made by them. This is because the

Indian Philosophy is generally studied revelations constituting the Upanishads
through its six systems, called Shat Darshana. occurred to different sages at different periods
These are: Nyaya of Gautama, Vaiseshika of of history and have been expressed in words
Kanada, Sankhya of Kapila, Yoga of Patanjali, consonant with the era in which they lived.
Purvamimamsa of Jaimini and Uttaramimamsa Hence, there was a need to reconcile these
of Badarayana Vyasa. They deal respectively apparent contradictions to show the inner
with Logic, Atomism, Evolution, Involution, consistency of Upanishadic knowledge. This
Ritualism and Supreme Consciousness. is the purpose served by the Brahmasutras.
Our interest in this article is focused on A study of the Brahmasutras needs a
the fourth and the last of these systems, viz., prior acquaintance with the Upanishads, the
Yoga and Uttaramimamsa (or Vedanta). The Gita and some rudiments of Jaina and
standard texts of these two are, respectively, Bauddha philosophies. On the other hand, the
Yogasutras and Brahmasutras. The first text is only prerequisite for a study of Yogasutras is
attributed to Sage Patanjali, who is surmised an understanding of Sankhya. In this sense, it
to have flourished between the 2nd century BCE is a much easier subject to approach. Sankhya
and the 2nd century CE. He is not the inventor provides the theoretical foundation for the
of this science. Rather, he is the compiler of much more practice-oriented Yoga.
this experiential knowledge in the form of a Theoretically, Yoga and Vedanta (the
textbook (known as Patanjali Yogasutras or the topic of the Upanishads and the Brahmasutras)
Yoga Aphorisms of Patanjali). are treated as two entirely different systems
The second text is attributed to Bada- of philosophy. This is only a matter of
rayana Vyasa and its date of compilation is convenience from the point of view of study.
still a matter of speculation. It was written But in essence they have a common goal viz.,
down to summarize all extant knowledge Svanubhuti, realization of one’s own true
about Superconsciousness or Brahman. The nature. The paths may appear to be different,
scriptures that deal with this subject are the but in practice they tend to feed upon each
Upanishads, forming the knowledge portion other.
of the Vedas. It is said that there are about 220
When one goes through the Upanishadic Upanishads which have been identified. Most
texts in detail, especially the major Upanishads, of them are now considered to be either of
one is sometimes struck by dichotomous recent origin or spurious. The texts of 108 of
Prof. N.V.C. Swamy, a former Director of the Indian Institute of Technology, Chennai, is currently the Dean of
Academic Courses at the Swami Vivekananda Yoga Anusandhana Samsthana, a Deemed University in
Bangalore. …

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 67

them have been published by several Two more instances can be cited for the
publishing houses. Of these, at least 21 contemporaniety of the Vedic literature and
Upanishads deal with topics related to Yoga. Every Mantra of the Rigveda is
Patanjali’s Yoga. Even though they claim to associated with a Rishi, a Devata, a Chandas
belong to the Vedic literature, a cursory glance and a Viniyoga. The first is the composer, the
through them shows that they just paraphrase second is the deity addressed, the third is the
some of the important sutras of Patanjali. metre and the last one is the objective to be
Scholars dealing with the dating of the achieved. One of the most famous and popular
Upanishads have relegated them to a lower Vedic Mantras is the Gayatri or Savitru
order of importance. Hence, we focus our Mantra. The composer is Sage Vishwamitra,
attention here on only what are called major the deity is Savitru or Surya, the metre is
Upanishads. Gayatri and the objective is Pranayama. The
Rigveda is itself now dated to circa 3500 BCE.
Are Yoga and Upanishads Contemporaneous? This is a clear indication that Pranayama was
Before attempting a comparative study known and practised even at the time of
of the Upanishads with Patanjali’s Yoga, an Rigveda.
important question needs to be addressed. Are Swami Vivekananda was as active on the
these two branches of knowledge contempo- 4th of July 1902, the day of his Mahasamadhi,
rary in time? Till recently, there had been a as on any other day. During the course of the
feeling that the Vedic people had no know- day he instructed his disciple, Swami
ledge of Yoga at all and that the latter is a Shuddhananda, to fetch the Shukla Yajurveda.
later invention. Swamiji then asked him to read the fortieth
However, a closer examination of some verse of the eighteenth chapter of the
of the seals and tablets found in excavations Madhyandina recension of the Vajasaneyi
in the Saraswati Valley indicate that some of Samhita beginning with the words ‘Sushumnah
these tablets show postures like yogic asanas. suryarashmih’, along with the commentary of
The most famous of them shows a yogi, Mahidhara. Swamiji then remarked,
identified with Pashupati or Siva, sitting in ‘This interpretation of the passage does not
the posture of Mulabandhasana, which is an appeal to my mind. Whatever may be the
advanced asana recommended in textbooks of commentator’s interpretation of the word
Hathayoga as a means of closing Ida and Sushumna, the seed or the basis of what the
Pingala and opening the Sushumna for the Tantras, in the later ages, speak of as the
smooth movement of Kundalini. These seals Sushumna nerve-channel in the body, is
have been dated to circa 3000 BCE, thus giving contained here, in this Vedic Mantra. You, my
rise to a speculation that the Vedic sages did disciples, should try to discover the true import
know about this art of entering the super- of these Mantras and make original reflections
conscious stage and that most of their and commentaries of the Shastras.’1
revelations recorded in the Vedas and Mahidhara had interpreted the word as
Upanishads occurred to them in this state of another name of Chandra, the Moon God, but
Consciousness. This is, to a certain extent, Swamiji had felt that the word actually refers
substantiated by modern sages, commencing to the canal through which the Kundalini
with Sri Ramakrishna himself. moves.

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It is thus seen that there is ample as Katha Upanishad and Mundaka Upanishad.
evidence to show that Yogic practices are as According to the Kathopanishad, Om is that
old as the Vedic era. Hence, it is no wonder which is praised by all the Vedas, it is that
that we encounter the word Yoga explicitly in which is uttered by all spiritual aspirants and
some of the major Upanishads. it is that desiring to reach which people
practice Brahmacharya. Om stands for both
Upanishadic Texts and Yoga the Saguna Brahman and the Nirguna
Even though the Vedic and Yogic Brahman, serving as a bridge spanning the
knowledge systems are contemporaneous, it two. It is the best support one can have in life
is not true of the texts, viz., the Upanishads to reach one’s goal.
and the Yogasutras. The Upanishads have The Mundakopanishad describes Om-
come down to us through an oral tradition kara through an allegory. In the second
that strived to maintain its original and Mundaka, Section 2, the Upanishad says in
authentic form. The Yogasutras of Patanjali, Mantras 3 and 4,
on the other hand, were compiled only about ‘Taking hold of the bow, the great weapon
2000 years ago. The system itself might have familiar in the Upanishads, one should fix on it
undergone quite a few changes since the Vedic an arrow sharpened with meditation. Drawing
times, since it emphasizes practice over theory. the string, O Sowmya, hit that very target that is
Hence, it becomes difficult to make a guess as the Imperishable, with the mind absorbed in Its
to what kind of Yoga might have been thought. Om is the bow, the soul is the arrow
practised by the Vedic people. Thus, our and Brahman is called its target. It is to be hit by
comparison between these two systems has to an unerring man. One should become one with
depend heavily upon the brief references to It just like an arrow.’
Yoga in the Upanishadic literature. In his commentary, Adi Sankara says that
The theoretical basis for Yoga is Om is the bow that brings about the soul’s
considered to be Kapila’s Sankhya. The latter entry into the Imperishable. Thus, Omkara is
is supposed to be the oldest philosophical a means for self-realization.
system, but is silent on the question of The shortest Upanishad, the Mandukya,
Brahman, either Nirguna or Saguna. But, with only 12 Mantras, is all about Omkara.
Patanjali, in his yoga text, appears to make a The letter ‘A’ represents the waking state, the
concession by introducing the concept of letter ‘U’ stands for the dreaming state, the
Iswara as a Purusavisesha (a special type of letter ‘M’ represents the dreamless sleeping
purusha or person). The symbol or Pratika for state, and the combination of these three, Om,
this is Pranava or Omkara. Even though there is the Fourth or Turiya, the state of Samadhi.
is no elaboration of this point in the text, But, it is in a later Upanishad, the Shveta-
practising yogis consider Om as the most shvatara, that one comes across an explicit
important symbol to meditate upon. For Yoga description of Rajayoga. Perhaps nowhere else
practitioners, Om represents that which in the Upanishads can one find such a detailed
Vedantins call Brahman. description. This could be because it is a later
Upanishads also give equal importance Upanishad and by that time the oral tradition
to Pranava. There are many major Upanishads of yogic practices gradually came to be written
where this word is mentioned explicitly such down to become a part of literature.

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The Upanishad says in its second chapter: to disease, old age or death. His death is at his
In order to attain ecstasy, one who is practising will.6
yoga will raise high the three parts of his body – Lightness of the body, absence of any ailment,
the head, the neck and the chest. They should no craving for enjoyment, a bright complexion, a
also be in a straight line. With the help of his sweet voice, a pleasant body odour, and urine
mind, he should focus all his senses in his heart and faeces in small quantities – these are the first
and then use Brahman (i.e. Pranava, the symbol signs of a successful yogi.7
Om) as a raft to cross the frightful currents of the The rest of the Mantras in this chapter
river of life.2 deal with the final stage of Samadhi, which is
(Now some hints are being given on how to practice the constant refrain of all Upanishads.
Pranayama.) Anyone practising yoga has to be One can already see here the seeds of
meticulous about what he should and should not the thought process that later blossomed out
do. (That is, he should follow the rules laid down into their fullest form in the 6th Chapter of the
by the yoga scriptures regarding food and other
Gita and some chapters of texts on Hathayoga.
things,) He should also control his breath with
Apart from this Upanishad there are
great care. He may release his breath only when
several other Upanishads also which deal with
he feels exhausted. The mind is like restless horses
this subject. But they are more recent in origin
harnessed to a chariot. Like a charioteer, the wise
person has to control his mind and fix it (on some
and need not be taken too seriously because
deity)3. they essentially repeat whatever is found in
Sivasamhita and Gherandasamhita.
(But what sort of place is congenial for the practice of
yoga? Here is the answer to this question.) The place
should be even, holy, without pebbles, fire and
Summary
sand, without noise, such as coming from a The points that emerge from this study
crowd, and not too close to lakes and other can be summarized as follows. The Upani-
sources of water. It should be pleasing to the shads and Rajayoga are contemporary deve-
mind and not repulsive to the sight. It should be lopments. Both were originally propagated
a place such as a cave where there are no strong through an oral tradition, but the Upanishads
winds. Practise yoga in such a place.4 came to be gradually written down. Yoga, on
(Some signs of progress in yoga.) Shortly before a the other hand, still retained its oral tradition,
yogi has his experience of Brahman, he will begin because it is a highly practice-oriented science.
to see the following signs, all suggestive of that Only later, when oral traditions became
experience: snow, smoke, the sun, air, fire, difficult to maintain, was this knowledge put
fireflies, sparks, crystal and the moon.5 into writing, whose earliest expression is in
The gross elements—earth, water, fire, air and the Shvetashvatara Upanishad.
space—are no longer gross to the yogi. They are Even though it has become customary to
only their qualities (i.e. smell, taste, form, touch consider Rajayoga as a separate philosophy, it
and sound). His body is transformed in that it is always advisable to remember its close
loses its grossness, and he is no longer susceptible connection to the Upanishadic literature. †
References
1. Life of Swami Vivekananda by his Eastern and Western Disciples, Advaita Ashrama, Kolkata, Vol. 2. p.653
2. Shvetashvatara Upanishad translated by Swami Lokeshwarananda, RMIC, Kolkatta, Verse 8
3. ibid, verse 9 4. ibid, verse 10 5. ibid, verse 11 6. ibid, verse12 7. ibid, verse13

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 The Story of Prajapati and Its Meaning
SWAMI DAYATMANANDA

The Upanishads are called Vedanta. The instructions to Indra in Chandogya Upanishad
purpose of the Upanishads is to teach man are some the best known examples.
his real nature and the way to know it. A Here is a charming and highly inspiring
man is what his core is and the Upanishads story from the Chandogya Upanishad.3
say that man’s core is divine and knowledge Once Prajapati, a knower of Brahman,
of this core—Self—is the purpose of human declared:
life. Not only is man’s core divine, the whole ‘The Atman which is free from evil, free from
creation is, in essence, divine. Says Swami old age, free from death, free from sorrow, free
Vivekananda, the modern rishi, ‘We believe from hunger and thirst, whose desire is of the
that every being is divine, is God.’1 truth, whose resolve is of the truth, he should
Explaining this, Swamiji further said: be sought, him one should desire to understand.
He who has found out and who understands
‘The whole universe is one. There is only One
that Atman attains all the worlds and all the
Self in the universe, only One Existence, and
desires.’
that One Existence, when it passes through the
Both gods and demons heard this
forms of time, space, and causation, is called by
different names. proclamation. Indra among the gods and
Virochana among the Asuras, then approached
‘Everything in the universe is that One, Prajapati and said :
appearing in various forms. Therefore the whole ‘We have heard that the Atman has to be known,
universe is all one in the Self, which is called the Atman that is not touched by sin, or old age
Brahman. That Self when it appears behind the or death or sorrow or thirst or hunger, the Atman
universe is called God. The same Self when it whose desires are always true (satyakama), whose
appears behind this little universe, the body, is resolutions are always firm. Please instruct us
the soul.’2 about this Atman’.
Prajapati asked them to practise
The Use of Stories austerities and celibacy for thirty-two years,
In order to simplify this highest and then instructed them thus: ‘The Purusha
knowledge and make it available to a (the Self) visible in the eyes, reflected in the
commoner, the Upanishads often clothed it in water or in the mirror is the Atman. Look at
stories and similes. The stories of Nachiketa yourselves in water and let me know what
in Katha Upanishad, Uma Haimavati in Kena you see.’
Upanishad, Bhrigu’s quest for Brahman in the When they did this Prajapati asked them,
Taittiriya Upanishad, and Prajapati’s ‘What did you see ?’ ‘We saw the whole body’,

… Swami Dayatmananda is the Minister-in-charge of Ramakrishna Vedanta Centre, Buckinghamshire, UK.

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they said. Prajapati asked them to dress well Atman, immortal, fearless, he is Brahman’.
and again look at the image and they said that Indra again expressed doubt: ‘The Self is not
the images also looked well-dressed. Prajapati affected by dream, or damage to or destruction
said, ‘This is the Atman that you seek’, and of the body, but it seems not to know itself,
they went away satisfied. and is, as it were, dead in this state of deep
Virochana went back to the Asuras and sleep (sushupti). I do not see any real good in
proclaimed, ‘The body is the Atman, serve it this.’
well and you will obtain all your desires here He again went to Prajapati and was told
and hereafter’. To this day people generally to practise celibacy for five more years. Thus
say, ‘He is a demon’ when a person has no he lived a spiritual life for a total of one
charitable nature, no faith in the supernatural hundred and one years. This indicates one
realms, who never worships gods, who does should devote, if necessary, one’s whole life
not perform sacrifices, who is selfish, and for spiritual practice.
body-centred. Those who are identified with At last Prajapati found Indra fit to receive
the body and think that the body is very the true teaching and instructed him:
valuable, and cater to its whims, falsely ‘O Indra, mortal indeed is this body, held by
thinking that it is the true self of man—in other death. But it is the support of this deathless,
words, those who identify themselves with the bodiless Atman. Verily, the embodied self is held
body and worship it are called Asuras, the by pleasure and pain. Surely, there is no
children of Virochana. cessation of pleasure and pain for one who is
Now let us follow Indra. As a result of embodied. But pleasure and pain do not indeed
living a right type of austere life, Indra became touch one who is bodiless.
endowed with intelligence, the power of ‘Bodiless is air; and white cloud, lightning,
discernment. On his way back he reflected, ‘If thunder, these also are bodiless. Now as these
the Atman becomes lame if the body is lame, arise out of the yonder sky, reach the highest
and blind if the body is blind, and is well- light and appear each with its own form, even
dressed if the body is well-dressed, and is so this serene one rises out of this body, reaches
the highest light and appears in his own form.
destroyed if the body is destroyed—I see no
He is the Highest Person. There he moves about,
good in this teaching.’
laughing, playing, rejoicing with women,
So he went back to Prajapati who asked
vehicles or relations, not remembering this body
him to live a life of celibacy for another thirty-
in which he was born. As an animal is attached
two years. Then he said: ‘He who moves about to a chariot, even so is the life attached to this
as the Lord in the state of dream, is the Self, body.
the Atman.’ Indra, again reflected on the way
Now, where the sight merges in space (inside
back: the eye, i.e., the black pupil of the eye), there
‘Though this dream Purusha is not affected by exists that which is the person in the eye; and
any damage to the body, yet at times he is being the eye is only for seeing. And he who knows ‘I
chased or hurt or that Purusha feels pain or smell this’ is the Atman; the nose is for smelling.
weeps. This certainly cannot be the Self.’ And he who knows ‘I speak this’, is the Atman,
Again he went back to Prajapati. After the organ of speech is for speaking. And he who
thirty-two years more of celibacy, Indra was knows ‘I hear this’ is the Atman; the ear is for
told, ‘The Self in the state of deep sleep is the hearing.

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And he who knows ‘I think this’, is the Atman, sustain the ecstatic state granted to him by Sri
the mind is his divine eye. Through this divine Ramakrishna.
eye of the mind he verily sees these desired Likewise, the same teaching was given
objects which are in the Brahman-world, and to both Indra and Virochana. While Indra’s
rejoices. education continued, Virochana’s progress
Verily, this is the Atman whom the gods stopped because he did not reflect on the
worship. Therefore all the worlds and all the teaching properly but was satisfied with what
desired objects are held by them. He obtains all he (mis)understood. This shows us that much
the worlds all the desired objects, who having depends on our aspiration, sincerity and
known that Atman (from the teacher and the receptivity. Austerities purify the mind and
scriptures) understands it.’ that is the only way to develop our receptivity.
Both Indra and Virochana were asked by
The Moral of the Story Prajapati to live the life of celibacy (brahma-
The story above is instructive in many charya) for thirty-two years. Both of them did
ways. as they were instructed. Yet Virochana was
Some people criticise Prajapati saying unable to grasp the teaching clearly. Just as
that deliberately he misled his students by not we can infer the cause by observing the effect,
speaking of the Atman outright. This view is we can guess that though Virochana did
not correct. He was leading his students perform austerity, it did not serve the purpose
gradually from a lower to a higher state of for he could not grasp his teacher’s words
understanding. A good teacher always suits rightly.
his teaching to the receptivity of his student. In Hindu mythology we come across
Had he given the highest truth at the very many instances of demons like Ravana,
outset, they would not have understood it. Narakasura or Bana who performed rigorous
This becomes clear if we reflect on the austerities. Instead of making their minds pure,
life of Sri Ramakrishna. He used to say that their austerities only intensified their worldly
no one could achieve anything until the right desires like lust, greed, jealousy and anger.
time comes. A mother-bird will not break open As a result, they did immense harm to others
the shell until the chick is fully formed and in the end had to be vanquished. Swami
and is ready to come out. Here ‘right time’ Yatiswarananda (1889-1966), Vice President of
means acquisition of fitness to receive what is the Ramakrishna Order, used to say that the
given. development of concentration without some
We may recollect that Sri Ramakrishna amount of mental purity can only harm us
awakened the spiritual consciousness of many and others.
of his devotees on first January 1886 by his
divine touch. But on that day he did not bless What is True Tapasya?
two devotees saying they will have to wait We find in the Upanishads the idea of
but will receive his grace later on. We may tapas acquired a variety of meanings such as
also recollect that the great Swami Viveka- knowledge, meditation or concentration of the
nanda was also not able to withstand Sri mind and the control of the senses.
Ramakrishna’s touch on his first visit to Sri Ramakrishna used to say that ‘Truthfulness
Dakshineswar. So also Mathur could not is the greatest austerity for this age’,

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because Truthfulness leads to the realisation sometimes, we find them even more self-
of Truth. centred, uncaring, and blissfully unaware of
Once Swami Brahmananda was asked their behaviour.
about austerity. He replied:
‘It is to direct the mind towards God in order to Understanding the ‘Three States’
taste divine bliss. Sri Ramakrishna’s message in One of the favourite themes of the
this age is renunciation of lust and gold. Real Upanishads is the analysis of three states
austerity consists in the control of the passions. (avastha traya) of our normal life. Prajapati’s
It is very difficult to renounce lust and greed, to instructions also mention these three states of
give up the desire for name and fame. Real the self: the waking state (jagrata), the dream
austerity is based upon these three principles: state (svapna) and the state of deep-sleep
First, take refuge in the truth. Truth is the pillar (sushupti). By mentioning them, he gradually
to which you must always hold while leads his pupils to Turiya, the stateless state.
performing any action. Second, conquer lust. Every being experiences these three
Third, renounce all cravings. Observe these three states. The Atman as the lower self functions
principles. That is real austerity, and the greatest in these three different states : the waking state,
of these is to conquer lust.’4 which experiences gross objects; the dream
Clearly, the purpose of Tapasya or state, which experiences subtle objects; and the
austerity is to purify the mind and direct it state of deep sleep, in which it experiences
towards God. rest and relaxation. Brahman as chit or
If after performing austerity one becomes Absolute Consciousness illumines the activities
a slave to passions that cannot be called of the senses and mind during their states of
austerity. Apparently Virochana did live a life waking and dreaming, as well as their
of brahmacharya but obviously it did not bring inactivity in dreamless sleep.
about the right result. Had he lived a right Through proper analysis we can
type of life, his mind would have become pure conclude that deep sleep, dream and waking
and he would have been able to reflect on the are three distinct and independent states, each
instruction of his teacher correctly. He would with its peculiar characteristics and each
have come to the same conclusion as Indra implying the absence of the other two, though
that the body could not be the Atman, for the Pure Consciousness is present in all the three
body is subject to the six-fold changes like states all the time. We infer Pure Conscious-
growth, old age, disease, death and so on. Had ness because conscious beings can never
he understood the teaching properly, like conceive of unconsciousness. Some circum-
Indra, he too would not have stopped until he stances, which are present in one of the states,
realised Brahman. are absent in other states. Naturally, what is
Vedanta, however, assures that no one present in one state but is absent in another is
is lost forever. Everyone will, in due course, inessential and does not form part of the real
turn towards higher life. Many spiritual Self. Each state clearly contradicts the other
aspirants fall into the same trap as Virochana. two states.
While we find them doing so much japa, All the time we are changing from one
pilgrimage, study of scriptures and charities, state to another state. Whatever is changeable
we do not find them much changed. In fact, cannot be real. What then is real? The

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unchangeable alone is real. There must be an the fields, when a neighbour told him that his
entity which remains unchangeable which at son was dangerously ill—indeed, at the point of
the same time is the knower, the cogniser, the death. Returning home he found the boy dead.
witness of these states. It is to this unchanging His wife wept bitterly, but his own eyes remained
being which is the Self or Atman to which dry. Sadly the wife said to her neighbours, “Such
Prajapati leads Indra. a son has passed away, and he hasn’t even one
tear to shed!” After a long while the farmer said
This is how the process of self-analysis
to his wife: “Do you know why I am not crying?
takes an aspirant to the Knowledge of the Self.
Last night I dreamt I had become a king, and the
Sri Ramakrishna summarises the essence of
father of seven princes. These princes were
this story so succinctly through a beautiful
beautiful as well as virtuous. They grew in stature
parable:
and acquired wisdom and knowledge in the
‘Yes, all one’s confusion comes to an end if one various arts. Suddenly I woke up. Now I have
only realizes that it is God who manifests Himself been wondering whether I should weep for those
as the atheist and the believer, the good and the seven children or this one boy.” To the followers
bad, the real and the unreal; that it is He who is of Jnana Marga the waking state is no more real
present in waking and in sleep; and that He is than the dream state.’5
beyond all these. When one reaches the state of Turiya
‘There was a farmer to whom an only son was then one becomes free; only then does one
born when he was rather advanced in age. As truly understand Prajapati’s declaration. He
the child grew up, his parents became very fond then reaches a state of blessedness and remains
of him. One day the farmer was out working in immersed in Eternal Bliss. †
References
1. CW, 4: 357 2. CW, 2: 461 3. cf. Chandogya Upanishad, VIII. vii - xii
4.cf. The Eternal Companian, p. 205 5. The Gospel of Sri Ramakrishna, p. 236

Not Book Learning, but Sincere Seeking

‘As Yama Dharmaraja taught Nachiketas, the vision of the Supreme cannot be attained
by the mere study of Sastras; nor could knowledge of the Self come through subtlety of
intellect or much learning or argument. The grace of God is the one thing necessary and
for that the heart should melt in Bhakti. Bhakti is different from Sastric learning. One
may get by heart and recite without cessation the Sanskrit scriptures; one
may know and repeat upside down the commentaries of the Acharyas.
But righteous conduct and equanimity of mind are different and more
necessary gifts. When the heart has not mellowed, study and
exposition of Sastras are a mere monkey game. Without wisdom
in the heart, all learning is useless. When that which is within
and that which is without are one and the same, we have
wisdom. When they are not, our learning is no better than the
tricks of a trained monkey. The teaching of Sri Ramakrishna
gives us, not mere learning, but true wisdom. ’
—C. Rajagopalachari, in his introduction to Ramakrishna Upanishad

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 So Began the Story
PREMA NANDAKUMAR

Uniqueness of Indian Culture must be allowed to blossom from within the

There is something unique about Indian student, from the heart of the student—
culture which can be identified with a single everything lies only there, the external
word: Integration. Sanatana Dharma has never ingredients have to be provided as and when
seen life as a compartmentalized experience. needed as props and guides. For this, it is not
Here life, religion, society, the material, the enough to know the general nature of the
student, the general psychology of the child—
spiritual, youth, old age, the past, the present
this is a truth which some people have begun to
and even the future are seen as an integralised
realise only recently. But every student has to
whole. This was also true of the ancient Indian
be dealt with individually: the nature of the
educational system.
person, the force, the inspiration, the yearning
We are struck with amazement at the
that lies hidden in him, the specific quality with
achievements of ancient India. The highest which he has come into this world—all these
heights were scaled with ease whether it was have to be observed and thoroughly
arts or sciences. Surely the reason lay in the comprehended. He has to be awakened to his
manner in which the young mind was soul, and, this is termed as initiation. He who
educated and moulded helping the youth to has got initiation and has found his own
become achievers. But this was never done strength, his own individuality, the divine being
consciously. The inspiration was there and the within him, will be able to discover easily his
aim pointed out from a distance. High own wealth of knowledge.’1
importance was given to the building up of
character. The rest would follow, the elders The Upanishads give us a clue to how
thought. And they were not disappointed. this was managed by the teachers residing in
From all this it becomes clear that the their forest dwellings long, long ago. The
ancient Indians had certainly mastered the art Upanishads, coming after the ritualistic part
of education. What was their education like? of the Vedas, are among the most ancient texts
How did they build strong foundations in the that we possess. Known as Vedanta, they have
psyche of the young student? Surely not by been the starting point of all our Darsanas.
masses of books, instruments or computers! The highest reaches of Vedantic thought
Nolini Kanta Gupta, a great thinker and reaching out to the knowledge of the Brahman
educationist says: are to be found in these works. Often referred
to as ‘the Himalayas of the soul’, they teach
‘The basic point is that education begins with us all we need to know about our conscious
the student and not with the subjects. Education life and the layers of consciousness within, the
Prema Nandakumar is a devotee of from Srirangam. The author has several publications to her credit, and
regularly reviews books for The Vedanta Kesari. …

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various upasanas which help us master the knowledgeable, pious, charitable, one who
technique of meditation to gain personal prepared plenty of food to feed people. He
experience of the received knowledge. Since had also mastered the languages of birds and
there is always the teacher with his students beasts. It is in the nature of things that from
close by listening to him, one gains the ‘feel’ the obscure spaces of the soul rises the plant
of education all the time. But this is education of pride and soon overwhelms the person with
without tears. Nay, this is education with its evil fruits. Such a plant rose within Janasruti
positive joy. For the Upanishads are never dry and he told himself: ‘Ah, this is good.
argumentation and the meaningful stories Everywhere people are eating my food’. My
carefully imbedded in them light up our food! This is the very height of pride for who
pathways to self-discovery in a big way. is the ‘I’ that says ‘my’?
As we progress with the Upanishad, the One night he lay in the upper storey of
teacher and the taught appear to merge, the his palace, enjoying the beauty of the evening
story and philosophy become integrated while twilight. He found two swans flying fast, all
intellect is subsumed by poetry. Unrivalled the time conversing with each other. One of
images are scattered by the seers through these them said: ‘Are you so myopic that you do
teachings which flash brilliances: not see the brilliant light of Janasruti, the great
grandson of Janasruta spread across? Don’t
‘The face of Truth is covered with a golden lid.’
you dare touch it lest it scorch you. Skirt from
(Isa Upanishad)
it carefully!’
‘This earth is like honey for all beings, and all
Swift came a reaction from the other
beings are like honey for this earth.’
swan. ‘Goodness gracious! You speak as if this
(Brihadaranyakopanishad)
Janasruti was greater than Raikwa the cart-
‘In this Brahmapuri there is a lotus-house; and
puller!’
within it there is a little space.’
The first swan was taken aback and
(Chandogya Upanishad)
asked: ‘Who is this Raikwa who is just a cart-
And unforgettable are the stories. None puller yet is apparently greater than the great
of them forces knowledge down the throats of Janasruti?’
the disciples, but the message comes over The second swan replied: ‘As the lower
clearly, with silken gentleness. At a time when throws of dice all go to the highest throw, to
we are making confused noises over the winner, so whatever good things creatures
reservation comes the story of Raikwa the Cart- do, all goes to him. I say the same thing of
puller from the Chandogya Upanishad, and whoever knows what he knows.’2
never have I come across a tale so powerful The king Janasruti lay there musing on
that chases away pride in one’s attainments the conversation while the swans flew out of
by birth, by endowment and by education. sight and night closed in on the city. The
Here is the story. message had been delivered to him in no
uncertain terms. He was eager to gain fame
The Story of King Janasruti and had become proud of his generosity. Now
Once upon a time a king called Janasruti the swan had said that he may be a rich king
was ruling over the kingdom of Mahavrisha. performing lots of anna dana (food offerings),
The Upanishad says that he was but in effect, his achievement was insignificant

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compared to that of a mere cart-puller. hauled from one place to another. He made
Obviously this Raikwa is a poor fellow. And elaborate preparations and went to Raikwa
yet he has gained the respect of even swans. with six hundred cows, a chain of gold and a
Swans are said to be symbols of spiritual mule-driven carriage. He offered them all at
attainment and what they say must be true.3 the feet of Raikwa and said: ‘Sir, be pleased to
They would speak highly of a person only accept all this and teach me spiritual
when he was worthy, noble and above all at knowledge.’
peace with himself. Swans could separate Raikwa’s reaction was short and snappy.
water from milk; surely they would know the ‘Take back the chain and the carriage and the
nature of good and evil very well. cows! Knowledge of the Self is not for sale!’
The more he mused on it, the greater Janasruti went back and returned after a
became Janusruti’s desire to find out this while, this time with a thousand cows, a chain
Raikwa and learn from him the secret of his of gold, a mule-driven carriage and his
spiritual attainment which had drawn praise daughter. He offered all this and prayed that
from the swans. For, by nature Janasruti was he may be taught the higher truths of existence.
full of humility and was a very good man. Raikwa was not moved by the gifts. But he
His character is placed before us by the was moved by Janasruti’s persistence and
Upanishadic seer to let us know how easily complete sincerity. One who has these two
the best of us can go astray and become proud virtues is eminently suited to be a perfect
if we do not care to be conscious of our place disciple. Raikwa then gave the desired
in this wide creation. And how easily we can instruction to the king:
be flattered and come to think very highly of
ourselves. On the following day, Janasruti’s In this creation there are many elements which
first action was to stop his attendant from are worshipped as gods. There is the wind that
sweeps everything. The fire burns up whatever
praising him, saying there was one better than
comes in contact with it. There is also the vital
him, the cart-puller Raikwa. He then
breath which activates a living being. But all
dispatched the servant to find the great-souled
these are moved by the Spirit within. This Spirit
cart-puller.
is not created by anyone. It exists by itself. And
It was not an easy task for the servant. yet it creates and sustains the creation. Thus the
We tend to associate high thinking, knowledge, entire creation is a complex instrument that is
spirituality and other attainments of this kind carrying out the behests of the Spirit.
with persons in ashrams, who are in high
positions. After sometime, the servant did find When this is so, how can Janasruti think
Raikwa who sat scratching himself under a that it is he who has fed the people or he is
cart. The servant asked him whether he was the one who has brought gifts to his instructor?
Raikwa. ‘Yes, I am,’ was the quiet and When it is the Spirit which does all, how can
dignified reply. The servant went back to the an individual have the pride to say, I am
palace and reported to Janasruti. doing? When Janasruti feeds a person, he must
Janasruti was not fazed when he came realise that it is the Spirit within him and
to know that Raikwa was no more than an which pervades the entire creation that is
ordinary cart-puller whom everybody ignores giving food. By thinking in these terms and
except when they wish to have something meditating on the Indwelling Universal, he

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will not be stained with pride. One who has to be the Brahman and not this which men follow
this realization will not sorrow. He will remain after here.’
ever content, self-fulfilled, happy.
With this true knowledge of the Spirit, The teacher says that this Spirit that is
Janasruti shone with a deep joy. When he now inexpressible is in a place that cannot be
offered the thousand cows, the mule-drawn known to us for our sight or speech or mind
carriage, the golden chain and his own can never travel to it. All that we know about
daughter in a totally self-less manner, Raikwa it is what we have heard from our elders (iti
accepted. For all future time, the cluster of susrooma purveshaam). Did the teacher see his
villages in this blessed area came to be known disciples nod as if he had made it all clear?
as Raikwaparna. Swift comes a warning:
Speaking of this Brahman-knowledge, ‘If thou thinkest that thou knowest It well, little
the Upanishadic teacher thinks that not even indeed dost thou know the form of the Brahman.
human beings but the gods themselves are That of It which is thou, that of It which is in the
occasionally veiled by pride in their own gods, this thou hast to think out.’
power. This is how another charming story
underlines the conclusion arrived at by the Easily said! The fact is that not all lectures
Janasruti-Raikwa legend. and classroom teachings can give us Brahman
The Kena Upanishad as its name implies, knowledge. But shall we never know the Spirit
opens with a series of questions (Kena in and how it functions? The teacher suggests
Sanskrit means how or why). that the Brahman can be known by one’s own
experience. The Parajnana is an experiential
‘By whom missioned falls the mind shot to its
knowledge. One experiences the truth of it.
mark? By whom yoked moves the first life-breath
forward on its paths? By whom impelled is this
Towards explaining this idea, the teacher tells
word that men speak? What god set eyes and a graceful story.
ears to their workings?’4
The Story of Uma Haimavati
The young mind should ask such ques- The gods and demons had fought one of
tions. The desire to know is the foundation their many wars and the former had emerged
for a future of achievement. But questions victorious. The Brahman had battled and
should not be flung idly to frustrate a speaker conquered the day for the gods but the gods
or to score a point. When a student puts thought it was they who had achieved the
questions, it should be obvious that he desires victory. Brahman decided to humble their
to know sincerely about man, nature and pride and appeared before them but they could
Brahman. With equal anxiety the teacher not recognize the Spirit. Who is this Yaksha,
should try to give clear answers and not they wondered. The gods then called upon
befuddle the young mind with big words. The Agni to find out for he is the knower, the priest
teacher in the Kena Upanishad first tries to of the sacrifice, the prime witness. Agni
answer but then how can one define the immediately rushed towards the Brahman
indefinable? which asked him who he was that he should
‘That which breathes not with the breath, that rush so fast. ‘I am Agni’ was the answer: ‘I am
by which the ear’s hearing is heard, know That he that knows all things born.’ Asked about

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the force which was in him which seemed to concludes that this holding on to the
make him so very proud, Agni said that he experience of Brahman is possible through
had the power to burn everything that came tapasya and lists the limbs of such askesis:
into contact with him. Is that so? Everything?
The Spirit wondered and placed a blade of ‘Of this knowledge austerity and self-conquest
grass before him. ‘Burn this up!’ But Agni and works are the foundation, the Vedas are all
its limbs, truth is its dwelling place (satya-
could not. The fire in him was too cool to burn
maayatanam). He who knows this knowledge,
the blade of grass which had been placed there
smites evil away from him and in that vaster
by the Brahman. Agni turned away and simply
world and infinite heaven finds his foundation,
said he could not make out who this Spirit
yea, he finds his foundation.’
was that was able to help a mere blade of
grass withstand his heat. If truth is the dwelling place of Brahman,
Vayu was then asked to go, and he told what is truth? Again the Upanishads place
the Spirit that he can take everything by his before us an enduring tale in the Chandogya
force. The Spirit asked him to take the blade Upanishad. Considered the most ancient of the
of grass but he could not even move it. A mere available Upanishads, the Chandogya opens
blade of glass to defy him! So it was a superior with a description on the right way to chant
power that they had encountered, he thought the Pranava, OM, referred to as Udgita.
and came back and told the gods that he could
not make out who this Yaksha was. Finally The Story of Satyakama
Indra, the chief of gods was deputed to find There was a young boy called Satyakama
out the name and nature of the Spirit. Even as who wished to join the ashram of a teacher
Indra moved towards the Yaksha, the image and learn the sacred knowledge. Knowing well
vanished. Instead there was a beautiful that the teacher would ask him for his
woman, Uma Haimavati. Indra asked Uma antecedents, Satyakama asked his mother
about the Spirit that had now disappeared. about his gotra. The mother, an honest, hard-
She identified it as Brahman: working lady who had experienced the sorrow
‘It is the Eternal. Of the Eternal is this victory in
and struggle of earthly life, told him simply:
which ye shall grow to greatness.’ ‘This I know not, my son, of what gotra thou art;
resorting to many as a serving-woman in my
Mark the words of the golden goddess.
youth, I got thee, therefore I know not of what
She does not chide the gods for thinking they
gotra thou art. But Jabala is my name and
are the powerful ones who defeated the asuras.
Satyakama is thine, Satyakama Jabala therefore
She gently teaches them the humility needed
call thyself.’5
to free oneself of the delusion that this body is
all. By recognizing that it is the Brahman Satyakama chose Haridrumata Gautama
within which moves them all, the gods and as his teacher. He went to Gautama and
men are freed of all delusion. While the saluted. Then he expressed a desire to gain
experience of the Brahman is like a flash of Brahman-knowledge from him. The teacher
lightning or the winking of the eye, one who asked the expected question about Satya-
realizes the truth about the Eternal would be kama’s family. Satyakama spoke the simple
blessed with a settled Ananda. The teacher truth:

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‘This alas, I know not, of what gotra I am; I asked ‘Satyakama, as we gather from other passages
my mother and she answered me, “Resorting to was one of the great Vedantic teachers of the
many in my youth as a serving-woman, I got time immediately previous to the composition
thee, therefore I know not of what gotra thou of the Chhandogya Upanishad. But his birth is
art; but Jabala is my name and Satyakama is the meanest possible. . . It appears from this
thine”, Satyakama Jabala therefore am I’. story as from others that, although the system
of the four castes was firmly established, it
The teacher realised at once that this was counted as no obstacle in the pursuit of
no ordinary boy. One who could stand on his knowledge and spiritual advancement. The
own base of truth with such poise and self- Kshatriya could teach the Brahmin, the
confidence must needs have a noble illegitimate and fatherless son of the serving-
inheritance. He said: ‘None who is a not a girl could be guru to the purest and highest blood
Brahmin can be strong enough to say this; in the land. This is nothing new or improbable,
gather the firewood, my son, I will take thee for it has been so throughout the history of
under me, for thou didst not depart from the Hinduism and the shutting out of anyone from
truth.’ spiritual truth and culture on the ground of caste
Under Haridrumata Gautama’s tutelage, is an invention of later times.’6
Satyakama became one of the finest teachers Raikwa the cart-puller, Uma Haimavati
of his times. Sri Aurobindo has expertly drawn and Satyakama Jabala do not exhaust the rich
out the significance of this exceptional tale to treasure-chest of the Upanishads. Blessed is
prove that casteist touch-me-not-ism (Swami our motherland that has always gifted such
Vivekananda’s phrase) has no place in India’s brilliances for us to shape our lives and walk
Sanatana Dharma: the sunlit path. †


References

1. Translated by Amarnath Dutta, Education and 4. Translations from the Kena Upanishad are by Sri
Initiation (2003), p. 6. Aurobindo
2. Translated by H.O. Hume 5. All translations from the Chandogya Upanishad are
3. This is why spiritual luminaries are referred to by Sri Aurobindo
with the sobriquet, Paramahamsa. Sri Rama- 6. The Upanishads (2000), p. 365
krishna is known as Ramakrishna Paramahamsa.

‘Each soul is a star, and all stars are set

in that infinite azure, that eternal sky, the
Lord. There is the root, the reality, the real
individuality of each and all. Religion began
with the search after some of these stars
that had passed beyond our horizon, and
ended in finding them all in God, and
ourselves in the same place.’
—Swami Vivekananda, CW, 2: 69

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 Upanishadic Guidelines for
the Practice of Medicine
SWAMI BRAHMESHANANDA

Divinity of Man ‘service of God in man’ has, thus, become a

One of the fundamental teachings of the watchword for interpersonal relationships in
Upanishads is that all beings are divine. general and for practicing the idea of service
Upanishads advice everyone to look upon to others in particular. Let us discuss this idea
oneself and others as divine. This integral of ‘service of God in man’ in the context of
vision of oneness of whole creation is practice of medicine, with particular reference
beautifully expressed in the mantra from the to doctor-patient interactions.
Shvetashvatara Upanishad.1
‘Thou art woman, thou art man. Thou art the Conditions for ‘Worshiping’ the Sick
young man as well as young woman. Thou again The practice of medicine can become one
art the old man tottering on the staff. Indeed, of the best forms of practical religion. But this
thou hast taken innumerable forms.’ requires certain changes in our outlook
If, therefore, every form before us is God towards the whole issue or else it would
(Divine), a patient, too, is God. While the become the case of one of the many ways of
Upanishad speaks only this much, Sri Rama- earning money—as it has, unfortunately,
krishna further tells us how this idea can be become today. What are the conditions for
applied in practice. Let us recall here the well- practising this ideal of looking at others as
known incident which took place when Sri spiritual entities and ‘worshiping’ them?
Ramakrishna was living at Dakshineshwar. Swami Vivekananda, drawing his
While explaining the Vaishnava concept of ‘Jive inspiration from the Upanishads as also from
daya’ (compassion on creatures), he got merged his own spiritual realizations, said that a
into Samadhi. Then a little later, coming to human being is like a living residence of God,
normal consciousness, he exclaimed that the highest ‘temple’ of God. The first condition
famous dictum: Shiv Jnane, Jiva Seva—service for serving the sick and suffering as veritable
of beings (jiva) considering them God (Shiva). embodiments of God as God, therefore, is to
Sri Ramakrishna was the embodiment of have this faith. Only when we hold others as
the truths enshrined in the Upanishads. divine beings can we transform our medical
Through his extra-ordinary spiritual practice into a spiritual practice.
experiences, he realized the essence of the If we look at the commonest form of
Upanishads. His utterances, having their origin worship prevalent among many religions we
in that state of oneness with the supreme spirit, find it consists of a ritualistic adoration of God.
are thus living Upanishads. This utterance of This is done through worshiping a symbol of
A former editor of THE VEDANTA KESARI, the author is the Secretary, Ramakrishna Mission Ashrama, Chandigarh.

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God such as an image, a picture, or a pitcher, preparations, the perfect solemnity and careful
or any other form. Before starting the worship, method and procedure–all are comparable to
the image or symbol is ritualistically invoked; those of making preparations and conducting
‘life’ is infused into the otherwise lifeless the Durga Puja.
symbol. This is followed by purification of the
articles of worship. After such preliminaries, Guidelines from the Upanishads
the worshipper offers five, ten or sixteen items Service to a suffering human being as
to the deity with the help of ritual acts and God as indicated by the Upanishads is even
the chanting of verbal formulae or mantras. superior to a ritualistic worship. While one
In the same way, while treating a patient, has to imagine or ritualistically infuse life into
one can worship him by looking upon him as a stone image, nothing of the sort is required
an embodiment of divinity. Then, instead of in serving a man as God, for he is already
flowers and incense, tablets and syrups are ‘alive’—a living symbol of divinity. Besides,
administered to him; instead of water for serving God in man helps both the server and
bathing an image, a patient is sponged or the served, while the traditional worship helps
bathed with medicated lotion, as per the need. only the worshipper. Finally, serving a human
Application of ointments or dressing a wound being as God requires greater intellectual,
may be compared to offering sandal paste to moral and spiritual training than is required
the Deity. Treating him in an amicable manner, for ritualistic worship.
and speaking to him reassuring words of hope, But seeing or feeling the presence of God
are like mantras in the worship of God. in a miserable, poor, ignorant, suffering patient
When we look at the details of the is not easy. A physician is apt to see in his
ritualistic worship, we find that while the patient only man or woman, rich or poor, saint
general outline of the process of worship is or sinner, or a fellow being of high or low
the same in all modes of worship, the items caste. The human God may grunt or complain,
offered and the mantras chanted vary from and unlike the mute ever-smiling stone image,
deity to deity. The mantras and items may weep, shout or at times become irritable
employed in the worship of Kali, for instance, or violent. On such occasions one is apt to
are not the same as in those used in the wonder whether one is serving God or devil.
worship of Shiva. Drawing a parallel to this The service of a living God, therefore,
variety in mantras and items used in worship, demands greater patience, forbearance, and
there are differences in the form of medical perseverance. It requires preparation. The
service given to patients suffering from physician will have to remind himself or
typhoid, meningitis or intestinal obstruction. herself that the being before him is not a man
Further, a surgery can be compared to an or a woman but God Himself. The physician
elaborate Durga Puja, one of the most elaborate will have to constantly chant and meditate on
ritualistic worships prevalent today. One the Upanishadic Mantra referred to above,
might look at the operation theatre as the Puja ‘Thou art woman, Thou art man . .’ (tvam stree
mandapam, the worship hall; with chief surgeon tvam puman asi). He will have to overcome his
as chief priest conducting the solemn own reactions such as lack of motivation,
‘ceremony’ of the operation with the help of irritation, annoyance and repulsion. This lack
his team of assistants. The elaborate of motivation may come because treating the

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patient may not present any fascinating clinical confrontations with them. If need be, he may
problem; one might feel irritated by the join them in treating a case and should not
patient’s verbal reactions or inability to hesitate to consult them in deciding the diagnosis
provide a clear account of the history of his and treatment of a case. He must pardon the
condition; he may become annoyed because unethical conduct of his colleague, or politely
the patient does not follow his instructions or try to set him right. But if the envious opponent
continues to criticize his procedure, he must
because the disease does not respond to
defeat him by his knowledge and experience.
treatment as expected, and feel repulsed at the
Even while defending himself the physician must
patient’s lack of cleanliness, self-control, or
avoid harsh words and use ethical language. He
absence of a sense of cooperation.
must always be suggestive and never direct.’2
Seeing God in man as preached by the
Upanishads and to serve him thus, therefore, Another way of having healthy inter-
requires training. It demands an intelligent personal relationship in the practice of
combination of technical skill, understanding medicine can be learnt from the teacher-
and a spiritual outlook towards life itself. disciple relationship mentioned in the five
One can derive many lessons from the samhitis (meditation on five juxtapositions)
Upanishads for enriching the doctor-patient mentioned in the Taittiriyopanishad.3 In one of
relationship. Let us look at the well known these samhitis, the teacher (acharya) is consi-
and oft-repeated shanti mantra: sahanavavatu, dered the first part, the disciple the second
sahanau bhunaktu, sahaviryam karavavahai . . .’ part, and knowledge as the meeting place with
The English meaning of the mantra is, instruction as the link. One may consider the
doctor-patient relationship too from this angle.
‘May the supreme Being protect us both. May
He nourish both of us. May we be vigorous
In that case, the sentence (samhiti) may be
together. May what we study become fruitful rephrased for meditation thus:
and may we do not hate each other.’ ‘This is the meditation with regard to healing.
Usually this mantra is held to be a prayer The physician is the first letter. The patient is
for healthy teacher-disciple (guru-shishya) the last letter. Treatment is the meeting point.
relationship. As it is chanted before and after Medicine is the link. This is the meditation with
the study of the Upanishads, it indicates the regard to healing.’ (athaahdivaidyam. chikitsakah
type of attitude the student and the teacher purvarupam, rogih uttararupam, chikitsa sandhih,
aushadhi sandhanam, ityadhivaidyam)
must have while studying. It is also a prayer
for healthy relationship. Thus, it can, in most The purpose of this attempt is only to
part, serve as excellent guiding principle for transform our outlook. If one truly sees God,
doctor-patient relationship. The expression or one’s own Atman in every being, it is bound
‘May what we study become fruitful’ (tejasvina to transform one’s life and action. Says the
adhitam astu) would then mean: ‘May the Ishavasyopanishad:4
treatment which is being given be successful ‘A person who sees all beings in the self itself
with our mutual co-operation.’ and the Self in all beings, feels no hatred by
The mantra also points to inter-doctor virtue of that (realization). When to a man of
relationship. realization all beings become the very self, then
‘The physician should never harbour ill-will how can there be sorrow or delusion for that
towards fellow physicians or get into seer of oneness?’

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Indeed no ulterior motives or ill-feelings a way that character could be moulded from
can affect a doctor or patient who experiences the very childhood and the individual could
such a unity. grow into a responsible citizen. The ethical
While this is a state of highest realization, training that began at home, with the parents,
it is an indication as to how one should act. was continued at the schools through the
As Acharya Shankara, in his commentary on teachers, and continued in one’s professional
the Bhagavad Gita points out that the marks life later with the help of the wise and leaders
of a man of realization are the practices of an of society.
unenlightened person, so, a doctor and a The Kathopanishad, for instance, states:
patient, according to this axiom, must try to ‘One who has not abstained from bad conduct,
act without hate, fear, envy, delusion and ill- whose senses are not under control, whose mind
will. A doctor can repeat these mantras as daily is not concentrated, whose mind is not free from
reminders while meditating on their meaning. anxiety, cannot attain the Self through
Upanishads are a storehouse of the lofty knowledge.’9
knowledge of oneness of existence. In order These are watchwords, not only for the
to put this idea of oneness into practice, one physicians but also for the patients. Self-control
needs a rigorous moral and ethical discipline. and noble character are sine-quo-non for
Declares Upanishad: ‘Speak the Truth, practice success, health and prosperity.
righteousness…There should not be inadver- Upanishads also warn all, including the
tence about truth, there should be no deviation physicians, that none can be satisfied with
from righteous activity…’ 5 Every medical money: ‘No man can be fully satisfied by
practitioner must remember this and avoid money alone’ (na vittena tarpaniyo manushya-
every form of dubious or dishonest practice. ha)10 —a statement which has great relevance
for the present times. Although as a profession
The Practice of Right Conduct the medical practice provides a livelihood for
In ancient Indian literature the word used the physician, the wise have condemned this
for ethics was sadvritta6 which etymologically attitude. Restating the Upanishadic declara-
means, ‘the right physical, mental and vocal tion, the Charaka Samhita says that those who
conduct expected of the pious.’ Charaka, the would sell their skill to make a business out
father of Indian medicine, advises everyone of the practice of medicine are like persons
desiring peace and happiness in life to observe who would pursue a heap of dust, as it were,
the rules of right conduct diligently. He who letting go a mass of gold.11 Hence medicine
follows the ethical code gains mastery over must be practised neither for wealth nor for
the senses and obtains a healthy body.7 He fulfilment of worldly desires, but only out of
authoritatively advocates ethics as a part of compassion for creatures.12 When it is done as
personal hygiene. Vagbhatta, too, claims that a spiritual discipline, it becomes a source of
man can attain long and healthy life, wealth inner and outer well-being. There is no
and fame in this existence, and glory and austerity higher than treating the sick.
higher spheres after death by following the The physician must not undertake
ethical code.8 treatment of a patient motivated by attachment
The ancient sages framed these rules of or lust or greed. Nor even friendship, enmity
ethics and built up early Indian society in such or affection for a kinsman should be a reason

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for giving his treatment. The expectation of Discrimination includes reasoning,

earning a reward, or the acquisition of fame observation, critical assessment of an event or
should not tempt the physician. Only one urge object, and an analytical study of any specific
and aim—that is, kindness and mercy, should thing. Upanishad specifically recommends
prompt the physician to practice the art of discrimination between shreya and preya i.e.,
healing. 13 This is how the Upanishadic between the beneficial and the pleasurable.16
teachings of sameness become a part of the Though the Upanishads advocate the practice
practice of medicine. of philosophical discrimination between the
real and the unreal, practice of discrimination
Cultivating the Right Attitude in daily life means learning to follow the
What should be our attitude towards the beneficial. If we carefully and critically analyse
body? The Upanishads are very clear about our own real nature and that of the world
this question. They clearly state that the soul around, we may obtain direct insight into the
is separate from the physical body and even true nature of our own Self (atman) and can
from the prana or vital force, and is not get fully established in the Self. We will then
affected by the birth, growth, decay and death be svastha, which is the real meaning of the
of the physical body. But this does not mean term ‘health’. Even short of this highest state,
one should neglect one’s physical well-being. we can make good use of our discriminating
The body must be kept healthy and strong. faculty and get to the depth of the events of
The Upanishidic rishi prays: life, and this is a great gain so far as mental
health and stability are concerned.
‘May my limbs, speech, vital force, eyes, ears, as
Next comes detachment. Upanishads state
also strength and all the organs become well
that we must aspire to live for a hundred
developed…’14
years.17 This involves absence of anxiety and
In Ananda Valli of Taittiriyopanishad also meaningless stress. This can be done only
we get an indication of the need to have a when we offer our actions to God.18 One of
healthy body and mind. While describing one the major causes of mental instability and
unit of perfect human happiness, it has been suffering is attachment to persons, places,
stated that ‘a young man, in the prime of life, things and specific type of activity. We seek
good, most expeditious, most strongly built, fruits of actions, and when our expectations
and most energetic,’ 15 i.e., physically and are frustrated, we get upset and lose our
mentally strong and disciplined person alone mental poise. This means we need to practice
can be the enjoyer of true happiness. detachment. If we are more objective in our
Not only should one be physically strong approach, not only towards the events of the
but also mentally strong. Ideal mental health external world, but also towards events
could be obtained by practice of discrimi- occurring in our mental world, we will be
nation, detachment, devotion and discipline. more peaceful and mentally strong.
We might call them as 4-Ds. When one Devotion integrates, strengthens and
practises them one becomes strong and develops our emotions. We have hundreds of
integrated. Then one’s thinking, willing, emotions which drive us in different
emotions, and senses work in unison. Let us directions. Devotion to God, to one’s guru, or
take them up one by one. to a scripture, even to an ideal, is a great

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stabilizing force. One of the causes of failing five sheaths. The Upanishadic psychology says
mental health among people is the gradual that the Pranamaya-kosha (energy sheath) is
decline and weakening of faith. Faith is a situated between the annamaya-kosha (food
tremendous sustaining force against various sheath) and the manomaya-kosha (mind sheath)
types of challenges. Although there is greater and is therefore affected by, and in turn
emphasis on knowledge and discrimination in influences, both the koshas. In other words,
Upanishads, they repeatedly emphasize the breathing is influenced by mental and physical
need for faith.19 The Upanishads also abound states, and it influences both mind and body.
in prayers to God and stress the need for God’s Hence its regulation by practice of rhythmic
grace in no uncertain terms.20 breathing, Pranayama, conduces to physical
and mental health.23
Conclusion The Upanishads have also at many places
Finally, there must be discipline in all discussed the problem of death and how to
aspects. The body must be disciplined; the face it. The Upanishadic rishi advises us to
senses must be controlled, and must obey the pray to the Sun God, as one approaches death
commands of the mind. The mind too must that he may withdraw his blinding rays and
be disciplined. Just as a chariot with disci- allow one to see the truth. He should also
plined and controlled horses, with tight reins remember his noble deeds and pray to the
in the hands of an expert driver reaches the divine fire to carry him through bright path to
destination safely, without any accidents, so glorious spheres.24
also a disciplined body with disciplined senses, When one follows the Upanishads in the
mind and intellect conduces to the overall practice of medicine, one is sure to develop
well-being of the individual.21 The eight-fold right attitude towards oneself, towards others
path of yoga with meditation as the central and towards the work one is doing. What
theme is an essential part of a scheme of all- should be the motto of a man wanting to
round discipline. The Shvetashvatara Upanishad practice the Upanishads in daily life? The
gives ample hints for the practice of following prayer aptly summarizes this:
meditation.22 ‘Om. O gods, may we hear auspicious words
Regular practice of rhythmic breathing with our ears; while engaged in sacrifices may
too helps in achieving physical and mental we see auspicious things with the eyes. While
health. According to the Upanishads, the real praising the gods with steady limbs may we
core of our being, the atman, is encased in enjoy a life that is beneficial to gods.’

References
1. Shvetashvatara Upanishad, 4-3 2. Kasyapa Samhita vimana sthanam, 1.9 3. Taittiriyopanishad, II.iii.1
4. Ishavasyopanishad, 6-7 5. Taittiriyopanishad, 1, xi, 1 6. Commentary of Chakrapani on
Charaka Samhita, Sutra Sthana, 8:17. Choukhamba Sanskrit Samsthana, Varanasi, U. P. 1984
7. Charaka Samhita, 8:17 - 18 8. Vagbhatta, Astanga Hridaya, Sutra 2:48. New Delhi: Motilal Banarasidass
9. Katha Upanishad, 1, ii, 24 10. ibid, 1, I, 27 11. Charaka, op. cit., 1.56
12. Ibid., 1.58 13. ibid, 7:33-34 14. Shanti Mantra, Kena Upanishad
15. Taittiriyopanishad, II, viii, 1 16. Katha Upanishad, 1, ii, 1,2 17. Ishavasya Upanishad, 2
18. Shvetashvatara Upanishad, 6, 4 19. cf. Katha Upanishad, 1, i, 2 20. cf. Shvetashvatara , 4-1, 10, 12
21. Katha Upanishad, 1, iii, 3-9 22. The Shvetashvatara 2, 8-15 23. ibid, 2, 9 24. Isha, 16, 17, 18

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 Swami Vivekananda was a great storyteller. His talks and writings are interspersed with numer-
ous anecdotes, examples, similes, and illustrations mirroring his vast knowledge of human nature—its
potential and its relative limitations. Some of these stories are well known, many others are little
known. We present here some more of these insightful stories, selected from his Complete Works.

XXIX
The Story of Nachiketa

This [issue of Self] the Katha Upanishad was the first man who died. He went to heaven
speaks in very figurative language. There was, and became the governor of all the Pitris; all
in ancient times, a very rich man, who made a the good people who die, go, and live with
certain sacrifice which required that he should him for a long time. He is very holy person,
give away everything that he had. Now, this chaste and good, as his name (Yama) implies.
man was not sincere. He wanted to get the So the boy went to Yama’s world. But
fame and glory of having made the sacrifice, even gods are sometimes not at home, and
but he was only giving things which were of three days this boy had to wait there. After
no further use to him—old cows, barren, blind, the third day Yama returned. ‘O learned one,’
and lame. He had a boy called Nachiketas. said Yama, ‘you have been waiting here for
This boy saw that his father was not doing three days without food, and you are a guest
what was right, that he was breaking his vow; worthy of respect. Salutation to thee, O
but he did not know what to say to him. In Brahmin, and welfare to me! I am very sorry I
India, father and mother are living gods to was not at home. But for that I will make
their children. amends. Ask three boons, one for each day.’
And so the boy approached the father And the boy asked, ‘My first boon is that my
with the greatest respect and humbly inquired father’s anger against me may pass away; that
of him, ‘Father, to whom are you going to he will be kind to me and recognise me when
give me? For your sacrifice requires that you allow me to depart.’ Yama granted this
everything shall be given away.’ The father fully. The next boon was that he wanted to
was very much vexed at this question and know about a certain sacrifice which took
replied, ‘What do you mean, boy? A father people to heaven.
giving away his own son?’ The boy asked the Now we have seen that the oldest idea
question a second and a third time, and then which we got in the Samhita portion of the
the angry father answered, ‘Thee I give unto Vedas was only about heaven where they had
Death (Yama).’ bright bodies and lived with the fathers. . .
And the story goes on to say that the Living in heaven would not be very different
boy went to Yama, the god of death. Yama from life in this world. At best, it would only

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be a very healthy rich man’s life, with plenty desires. Ask for all those desires which are
of sense-enjoyments and a sound body which difficult to obtain in the world. These heavenly
knows no disease. It would be this material maidens with chariots and music, which are
world, only a little more refined; and we have not to be obtained by man, are yours. Let them
seen the difficulty that the external material serve you, O Nachiketas, but do not question
world can never solve the problem. So no me as to what comes after death.’
heaven can solve the problem. . . Yet Nachi- Nachiketas said, ‘These are merely things
ketas asks, as the second boon, about some of a day, O Death, they wear away the energy
sacrifice through which people might attain of all the sense-organs. Even the longest life is
to this heaven. There was an idea in the Vedas very short. These horses and chariots, dances
that these sacrifices pleased the gods and took and songs, may remain with Thee. Man cannot
human beings to heaven. . . So Nachiketas asks be satisfied by wealth. Can we retain wealth
by what form of sacrifice a man can go to when we behold Thee? We shall live only so
heaven. The second boon was also readily long as Thou desirest. Only the boon which I
granted by Yama who promised that this have asked is chosen by me.’
sacrifice should henceforth be named after Yama was pleased with this answer and
Nachiketas. said, ‘Perfection is one thing and enjoyment
Then the third boon comes, and with that another; these two having different ends,
the Upanishad proper begins. The boy said, engage men differently. He who chooses
‘There is this difficulty: when a man dies some perfection becomes pure. He who chooses
say he is, others that he is not. Instructed by enjoyment misses his true end. Both perfection
you I desire to understand this.’ But Yama and enjoyment present themselves to man; the
was frightened. He had been very glad to grant wise man having examined both distinguishes
the other two boons. Now he said, ‘The gods one from the other. He chooses perfection as
in ancient times were puzzled on this point. being superior to enjoyment, but the foolish
This subtle law is not easy to understand. man chooses enjoyment for the pleasure of his
Choose some other boon, O Nachiketas, do body. O Nachiketas, having thought upon the
not press me on this point, release me.’ things which are only apparently desirable,
The boy was determined, and said, ‘What thou hast wisely abandoned them.’ Death then
you have said is true, O Death, that even the proceeded to teach Nachiketas. . . .
gods had doubts on this point, and it is no Yama said, ‘That which is beyond never
easy matter to understand. But I cannot obtain rises before the mind of a thoughtless child
another exponent like you and there is no other deluded by the folly of riches. “This world
boon equal to this.’ exists, the other does not,” thinking thus they
Death said, ‘Ask for sons and grandsons come again and again under my power. To
who will live one hundred years, many cattle, understand this truth is very difficult. Many,
elephants, gold, and horses. Ask for empire even hearing it continually, do not understand
on this earth and live as many years as you it, for the speaker must be wonderful, so must
like. Or choose any other boon which you the hearer. The teacher must be wonderful, so
think equal to these—wealth and long life. Or must be the taught. Neither is the mind to be
be thou a king, O Nachiketas, on the wide disturbed by vain arguments, for it is no more
earth. I will make thee the enjoyer of all a question of argument, it is a question of fact.’

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This is the watchword of Vedanta— . . .Here is a beautiful figure. Picture the

realise religion, no talking will do. But it is Self to be the rider and this body the chariot,
done with great difficulty. He has hidden the intellect to be the charioteer, mind the reins,
Himself inside the atom, this Ancient One who and the senses the horses. He whose horses
resides in the inmost recess of every human are well broken, and whose reins are strong
heart. The sages realised Him through the and kept well in the hands of the charioteer
power of introspection, and got beyond both (the intellect) reaches the goal which is the
joy and misery, beyond what we call virtue state of Him, the Omnipresent. But the man
and vice, beyond good and bad deeds, beyond whose horses (the senses) are not controlled,
being and non-being; he who has seen Him nor the reins (the mind) well managed, goes
has seen the Reality. to destruction. This Atman in all beings does
Now Yama answers the question: ‘What not manifest Himself to the eyes or the senses,
becomes of a man when the body dies?’ ‘This but those whose minds have become purified
Wise One never dies, is never born, It arises and refined realise Him. Beyond all sound, all
from nothing, and nothing arises from It. sight, beyond form, absolute, beyond all taste
Unborn, Eternal, Everlasting, this Ancient One and touch, infinite, without beginning and
can never be destroyed with the destruction without end, even beyond nature, the
of the body. If the slayer thinks he can slay, or Unchangeable; he who realises Him, frees
if the slain thinks he is slain, they both do not himself from the jaws of death. But it is very
know the truth, for the Self neither slays nor difficult. It is, as it were, walking on the edge
is slain.’ A most tremendous position. I should of a razor; the way is long and perilous, but
like to draw your attention to the adjective in struggle on, do not despair. Awake, arise, and
the first line, which is ‘wise’. stop not till the goal is reached. (2: 157-174)

Upanishads in Daily Life

‘These conceptions of the Vedanta must come out, must
remain not only in the forest, not only in the cave, but they
must come out to work at the bar and the bench, in the pulpit,
and in the cottage of the poor man, with the fishermen that are
catching fish, and with the students that are studying. They
call to every man, woman, and child whatever be their
occupation, wherever they may be. And what is there to
fear! How can the fishermen and all these carry out the
ideals of the Upanishads? The way has been shown. . .
Even the least thing well done brings marvellous results;
therefore let everyone do what little he can. If the
fisherman thinks that he is the Spirit, he will be a
better fisherman; if the student thinks he is the Spirit,
he will be a better student. If the lawyer thinks that he
is the Spirit, he will be a better lawyer, and so on . . .’

—Swami Vivekananda. CW, 3: 245

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 Upanishads and the Ideal of Service
M. LAKSHMI KUMARI

The Upanishadic Ideal of service is based For us, in India, this discovery ushered
on the concepts of Truth, Dharma and Yajna. in the dawn of life of enlightenment and
Without comprehending these three concepts introduced us to the splendid idea of Life
we cannot understand what we have come Eternal. Since then, this Ganga of integral
to recognise as service today—the most vision of the rishis has been cascading down
appealing and popular component of modern the centuries, enriching every field of human
religions. Let us, therefore, first understand activity and giving birth to a unique and
them. spiritually oriented civilisation and culture.
That this Satyam, the Eternal Truth, is the basis
Discovering the Satyam of Indian culture and civilisation is reflected
Thousands of years ago, when humanity in India’s national emblem, Satyameva Jayate
was still in a state of slumber, the super- (‘Truth Alone Triumphs’)—a phrase taken
scientists of India, the Vedic rishis, were from the Mundaka Upanishad.
engaged in the knotty task of uncovering the
Ultimate Reality of life. This Reality of all The Way of Dharma
realties, they soon found out, was beyond the What is the ideal the Upanishads hold
world of pluralities, beyond whatever the before us? To realise that Eternal Truth within
senses could perceive. Through a step-by-step oneself, and feel its presence in the entire
approach, breaking through the world of universe and adjust all our activities in such a
plurality, they looked into the very core of way as to reflect that principle of Oneness in
their inner being and discovered the Ultimate life. This is the dharma kept before every
Truth as the Self (atman) within. This they human being. The final aim of dharma is Self
called as Satyam, the Truth. realisation. This is what constitutes the essence
When they woke up from this super- of Upanishadic knowledge. This was the
conscious experience of Oneness, they also ancient truth that the rishis presented before
found that Truth is One but its expressions us. To know the Self, again, the dharma is the
are diverse. It is this truth in which every- way. This vision has been summarised in the
thing in the universe remains interconnected, eloquent words from the Taittiriya Upanishad,
interrelated and interdependent. This is the satyam vada, dharmam chara (‘speak the truth,
greatest discovery ever made by man, and this follow the dharma’).
Truth of Self-realization is the greatest To the rishis, the Nature outside was an
blessings that the rishis have conferred on the external expression of the Truth within. This
world. was truly a quantum leap in knowledge—from

… M. Lakshmi Kumari is the Director, Vivekananda Kendra Vedic Vision Foundation, Kodungallur, Kerala..

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unity to universality. This vision of the Whole The following discussion focuses on various
and the awareness of man’s interrelatedness aspects of the Vedic idea of a holistic life and
with and interdependence on all that exists is tries to point out how the Upanishads are a
what has made the Indian culture so singularly repository of this wisdom.
spiritual and, at once, in modern terms, highly
scientific and holistic. 1. Idam na mama (‘It is not mine’)
A profound respect for nature and the These words are spoken when offerings
wisdom inherent in it is the hallmark of are poured into the fire during Yajnas. They
Upanishadic vision. To the Upanishadic mind, emphasises the fact that the benefits that accrue
tolerance is a byword. When one gets truly from it are not for the doer but are meant for
established in it, genuine hospitality and warm the welfare of all. Such an attitude made the
friendship replace feelings of resentment and individual dedicate his life for the welfare of
strangeness. Ecological balance and social all and thus free oneself of the temptations of
justice are the natural outcome of such a jealousy, avarice, arrogance, violence, selfish
wholesome living centred round the vision of motivation, and so on. This ideal of yajna later
a Universal Reality—where the individual feels took a more practical form when Sri Krishna
himself bound to the cosmos as a whole. This introduced it in Gita as nishkama karma (work
became the Dharma of the individual. without selfish motive)—an indispensable
principle for anyone interested in achieving
Yajna, the Perennial Sacrifice excellence in life and for one’s inward
The Vedic ideal of Yajna is far more evolution. Swami Vivekananda called this idea
comprehensive, enriching and universal than as the core of his ideal of Karma yoga and
what is conveyed by the word service. Rishis advocated it as the best means for ‘man-
recognised man as an indivisible part of the making and nation building’ programmes for
Whole. Within him is a spark of the divinity, India’s regeneration.
which is only quantitatively, (not qualitatively,
as Swami Vivekananda used to stress) different 2. Swahah (the Sanskrit word used as excla-
from the Totality. Therefore, all human efforts mation while doing a yajna)
should be directed towards the realisation of Here again the idea is the surrender of
this Truth. This extraordinary unity of the ego. Truth, patience, non-stealing, forgiveness,
individual, the world he lives in and the discipline, and so on are all implied in this
Reality or God is what Sanatana Dharma, the utterance with which the deities are worshiped
Religion Eternal, emphasised from time through offerings. In the above two practices,
immemorial. Yajna, hence, is a symbol of the renunciation (tyaga) of ‘I’ and ‘mine’ is
practical relationship between human beings, emphasised. Though tyaga is a difficult idea
world and God or the Ultimate Reality (jiva, to a purely materialistic mind to grasp, it is
jagat and ishwara). That Yajna is an act of the best way to make oneself free from the
unification and expansion of the human spirit bondage of work. When tyaga is backed by a
and is made clear by its basic tenets. spirit of unselfishness (nishkama bhava), it then
Let us try to understand various aspects leads to skilfulness in action which is the
of the spirit of yajna and its dynamics in source of all prosperity and social security.
promoting individual and social well-being. This skilfulness is tyaga in another form. The

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Upanishads thus bridged the gap between the offering some flowers, incense and fruit. To
sacred and the secular and looked upon life supply others’ needs, in a spirit of service and
as single whole. detachment is also a form of worship. As Sri
Ramakrishna once remarked, ‘Does God
3. Sham dvipade chatushpade (‘peace be to two- manifest only through a stone or wood image?’
legged as well as four-legged beings’) He can manifest in human forms also. So the
As said earlier, the Upanishads are all- idea of worship of God in man through
inclusive in their approach to life. They had attending to their needs is also a compelling
deep concern for all life which was born of form of yajna.
perception of the One Truth present every- 2. Sanghatikaranam (Forging a group-
where. In their prayers, they sought well-being unity): As stated earlier, Yajna means
of all beings—human beings or birds (‘two- establishing a relationship between man, world
legged’) as well as animals or insects. They and God. The practical implication of
invoked benedictions for peace and good for establishing this sense of connectivity lies in
everyone. This is how they upheld the unity maintaining unity and integrity within a home
of life and emphasised the interrelatedness and or organisation. This is done by being in tune
interdependence of existence. They understood with the ideals and thoughts of the place or
that as man evolves, he begins to recognize group. The following hymn expresses this
his own higher self present in everything and ideal of harmony succinctly:
starts treating them as his own. He feels ‘Common be your prayer;
compelled to contribute to the well-being and Common be your end;
prosperity of all. Such a wholesome idea of Common be your purpose;
inter-dependence is dawning in the modern Common be your deliberation.
scientific community now. Though late, it is Common be your desire;
better late than never. Unified be your hearts;
Yajna is not just confined to a fire ritual United be your intentions;
but has wider implications as well. These Perfect be the union amongst you.’
implications are a key to understanding the (Rig Veda, X, 1919-3,4.)
ideal of service mentioned in the Upanishads. When one keeps this idea of yajna in
This is how the benefits of yajna be understood mind and does his work, he fosters unity of
in a broader perspective as service. Doing a minds which is essential to create healthy and
Yajna has the following connotations: powerful organisations and promote a fellow
1. Deva Puja: Yajna was a tangible, feeling and righteousness.
concrete action in the early part of the Vedic 3. Dana or donation: Dana or ‘giving’
tradition. Later the Vedic rishis discovered its can be in any form—giving monetary help or
deeper meaning of worship of God by respect or knowledge or service and so on.
respecting parents, teachers, seniors, guests, The underlying idea is that it is by giving that
as also the mighty powers of the five elements. a man receives back and that is what leads to
One may recall here the famous Upanishadic real happiness. In this magnificent, all-
teachings: ‘Worship your mother as Divine. comprehensive Upanishadic vision, in which
Worship you father as Divine.’ (matri devo every individual life is a part of a cosmic yajna,
bhava, pitri devo bhava). Worship is not just where does the idea of modern life style fit

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in? We must understand that living a gross There are numerous incidents in their lives
physical and materialistic life, spending all our from which we learn how to practise this
energies on our food, clothes and shelter, profound teaching of the Upanishads in daily
cannot make us happy and strong. We need life. Let us consider one incident here.
to rise above this littleness of vision to learn Once Sri Ramakrishna was conversing with
the secrets of life. Elaborating what is meant devotees in his room in Dakshineshwar Temple
by help, Swami Vivekananda says: Complex. He was quoting the well-known words
‘Helping others physically, by removing their from a Vaishanava scripture where it is said that
physical needs is indeed great; but the help is in order to be a true devotee, one should develop
greater according as the need is greater and love for repeating God’s name, serve the holy
according as the help is far reaching. If a man’s men and have mercy on others. While he uttered
wants can removed for an hour, it is helping the last of the three pre-requisites, he suddenly
him indeed; if his wants can be removed for a stopped and burst into a monologue, ‘Mercy!
year it will be more help to him; but if his wants Who are you to show mercy on others?! You
can be removed for ever, it is surely the greatest can only serve others in a spirit of worship.’
help that can be given him. Spiritual knowledge Swami Vivekananda, then known as Narendra-
is the only thing that can destroy our miseries nath, witnessed the whole episode and after he
forever; any other knowledge satisfies wants came out of the room, remarked that if God wills,
only for a time. It is only with the knowledge of he will broadcast this revolutionary idea
the spirit that the faculty of want is annihilated everywhere. And indeed he did broadcast this
forever; so helping man spiritually is the highest idea in the form of giving a new motto for
help that can be given him.’ (CW, 1: 52) service. He called it shivajnane jiva seva or service
of man as God.
Let us restate the last sentence of Swamiji.
Life, Upanishads believe, becomes complete This is the practical message of the
only when one realises the truth of atman. Upanishads. If we have to bring change in the
Hence, the most valuable service that can be cruel and brutal world scene, it can be done
rendered is to kindle a desire to realise that only by serving others in a spirit of worship.
truth. Swamiji called this process of Self- It is only service based on this Upanishadic
experience as an act of de-hypnotisation. When ideals that can bring needed change in our
one thinks he is just body and mind, he is individual and collective lives. Swamiji further
hypnotised. When one realises one’s limitless reiterated these teachings in his immortal
dimension within, the atman, he gets phrase: ‘atmano mokshartham jagaddhitaya cha’—
dehypnotised. ‘for one’s own spiritual liberation and for the
good of others.’ When we keep this as the
The Ideal of Service and Social Regeneration ideal of our life, we are then in tune with the
How to practise this idea of yajna in life? Upanishads. In other words, divinisation of
For this, let us look at the lives of great men life is the ideal way to serve others. Let us
like Swami Vivekananda and Sri Ramakrishna. keep this modern mahavakya of Swamiji in
In them we find how these ideals of Satya, mind ‘Serve Man, Serve God’. To serve is to
Dharma and Yajna can be lived. We can draw develop a sense of oneness with others and
many lessons from their lives and teachings. that is the message of the Upanishads. †

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 Upanishads—The Basis of All
World Religions
SWAMI ABHIRAMANANDA

Swami Vivekananda’s talk on ‘The three phases—as external, immanent, and

Vedanta’ delivered at Lahore on 12 November united with Jiva.
1897 created an electric atmosphere. Swamiji When we carefully study the Upanishads
himself expressed satisfaction over the talk from this perspective, they throw a new light.
while his scribe Goodwin remarked that it was The following are some illustrations:
a masterly exposition on the subject. The
lecture lasted nearly two and half hours and Example 1: Taittiriya Upanishad, Part-I
transformed the minds of many people, the In the first stage, the Upanishad re-
most notable among them being Tirtha Ram commends meditation on the various deities
Goswami who later on became famous as of the Bhuh, Bhuvah and Suvah lokas as
Swami Rama Tirtha.1 symbols of Brahman, just as a Salagrama is
During the course of this talk, which was worshipped externally as a stone symbol of
studded with several original and brilliant Lord Vishnu.3
ideas, Swamiji stated: ‘Nearly every chapter In the second stage, God is described as
(of every Upanishad) begins with dualistic being present in the cavity of the heart of the
teaching, Upasana. God is first taught as Jiva denoting the immanent aspect of God.4
someone who is the creator of the universe, In the third and final stage, the Jiva is
its preserver and unto whom everything goes fully identified with Brahman in such
at last. He is one to be worshipped, the Ruler, statements as
the Guide of nature, external and internal, yet ‘My source is the Pure Brahman. I am the pure
appearing as if He were outside of nature and Self which is in the Sun. I am the immortal and
external. One step further, and we find the undecaying.’5
same teacher teaching that this God is not
outside of nature, but immanent in nature.
Example 2: Taittiriya Upanishad, Part-II, III
And at last both ideas are discarded, and
In the first stage, Brahman is considered
whatever real is He; there is no difference...
external to nature in passages as,
that immanent One is at last declared to be
the same that is in the human soul.’2 ‘From Brahman indeed was produced space, air,
According to the above statement of fire, water, earth, herbs, food, man, etc.’6
Swamiji, not only every Upanishad but each In the second stage, the immanent aspect
chapter of every Upanishad describes God in of Brahman is described in passages such as

Swami Abhiramananda is the Manager of Sri Ramakrishna Math, Chennai. His thoughtfully written articles
appear in The Vedanta Kesari occasionally. …

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‘That Brahman having created all that exists, represents the Jiva while the upper one, the
entered into that very thing. And having entered Brahman. In the first stages, the Jiva experi-
there, It became the form and the formless, ences worldly joys and miseries by turns. In
defined and undefined, the sustained and non- the second stage, the Jiva understands that he
sustaining, the sentient and the insentient and is only a reflection or shadow of Brahman.
the true and the untrue.’7 The final stage indicates the merging of the
In the final stage, the identity of Jiva with Jivatman with the Paramatman.9
Brahman is stated in the exclamatory passage,
‘Oho! Oho! Oho, I am the food, I am the eater, I Example 4: The Brihadaranyaka Upanishad
am the unifier, I am the first born of this world, In the first stage, the following famous
etc.’8 dualistic prayer to God is mentioned,
‘O, Lord, Lead me from the evil to good. Lead
Example 3: Mundaka Upanishad, Chapter III me from darkness to light. Lead me from death
This Upanishad brings out the identity to immortality.’10
of Jiva-Brahman through the beautiful imagery
In the second stage, God is described as
of two birds upon the self same tree, one on
pervading the entire universe:
the top branch and other on a lower branch.
‘Causal universe developed of itself into name
The bird on the top is calm, silent and majestic,
and form. . . That Supreme Self has entered into
immersed in its own glory. The bird on the
all these bodies from Hiranyagarbha down to a
lower branch eats sweet and bitter fruits by
crump of grass, up to the very end of the nails.’11
turns, hops from branch to branch, and
becomes alternately happy and miserable. In the third and final stage, the Jiva is
After a time he eats an exceptionally bitter fully identified with Brahman as stated in the
fruit, gets disgusted and looks up. There he following declaration: The sage Vamadeva
sees the other bird eating neither sweet fruits understood the real nature of his Self as ‘I am
nor bitter ones. Being devoid of desires, he is Brahman.’12
always calm and sees nothing beyond his Self.
The lower bird longs for that condition Example 5: The Chandogya Upanishad
and hops a little towards him. But soon he In the first stage, the Upanishad teaches
forgets all about it. Filled with desires, he dualistic meditation:
begins to eat the fruits once again. After a ‘All these creatures, dear boy, have Being as their
little while he eats another exceptionally bitter root, have Being as their abode, and have Being
fruit which makes him miserable. He looks as their support’.13
up again and tries to get nearer to the upper In the second stage, the immanent aspect
bird. This journey continues until he gets very of God is described:
near the upper bird. At this stage, the lower ‘That Being which is this subtle essence, even
bird realizes that he is only a shadow, a that has this world for its Self.’14
reflection of the upper bird. When he goes In the third and final stage, the Jiva is
still nearer to the upper bird, he merges in fully identified with Brahman in such
him. statements as
This imagery is symbolic of a man’s ‘That is the Truth. That is the Atman. That
struggle to attain God. The lower bird Thou Art, O Svetaketu’15

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The five examples mentioned above are ‘Because I was born for this, and it was left for
only illustrative of this recurring theme of all me to do!’ 16
the Upanishads. In his lectures on the Jnana Yoga, Swamiji
The first stage marks the externalisation summarizes this thought in his inimitable style:
of Jiva from Brahman and is expounded in ‘The idea that the goal is far off, far beyond
the Dvaita philosophy of Madhvacharya. nature, attracting us all towards it, has to be
The second stage of the immanence of brought nearer and nearer, without degrading
Brahman pervading the universe in and or degenerating it. The God of heaven becomes
through is detailed in the Vishishtadvaita the God in nature, and the God in nature
philosophy of Ramanujacharya according to becomes the God who is nature, and the God
which the Jiva and Brahman are inseparably who is nature becomes the God within the
related to each other like a body to its limbs temple of this body, at last becomes the temple
or a tree to its branches. itself, becomes the soul and man—and there it
The final stage of identity of the jivatman reaches the last words it can teach.’17
with paramatman is elaborated in the Advaitic
philosophy whose chief exponent is Shankara- World-Religions and the Three Schools of
charya. Indian Philosophy:
Swamiji makes another equally startling
Swami Vivekananda’s Great Discovery revelation that all the major world religions
Swami Vivekananda discovered that the are contained in the above three schools of
above three schools are mutually comple- Vedanta. He points out that when Vedanta is
mentary and together, systematically enable applied to the various ethnic customs and
the aspirant to rise to higher levels of spiritual creeds of India, the outcome is the birth of
consciousness. It was on his return to India in Hindu religion. And the application of this
1897 that Swamiji made this important philosophy to specific Indian cults and forms
contribution to the thought-world. Before gives rise to different branches of Hinduism
Swamiji, the followers of the different schools such as Shaktism, Vaishnavism, Shaivism,
argued that only their own school of inter- Ganapatya, Kaumara and Saura sects. The
pretation was the correct one and even went philosophy of Dvaita when applied to the
to the extent of twisting the original texts to ideas of the ethnic groups of Europe results in
suit their line of thinking. They regarded the birth of Christianity with its various ramifi-
three philosophical systems as three distinct cations; when the same Dvaita philo-
and different ideals for the liberation of the sophy is applied to Semitic groups the result
soul. No attempt was made to reconcile them. is the birth of Islam. Further he also points
Swamiji boldly declared that even the highest out that the application of the philosophy of
realizations of Dvaita and Vishishtadvaita Advaita in its yoga-perception form is the
were only stages on the way to the ultimate cause of origin of Buddhism.
Advaitic experience. When some one asked Through this two-step formula provided
Swamiji that if this were the truth, why was it by Swamiji, we can reinstate:
that none of the Masters who preceded him Step 1: All the Upanishads show us the
had mentioned it, Swamiji replied with his way to Brahman by leading us through the
characteristic nonchalance, stages of Dvaita, Vishishtadvaita and Advaita.

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Step 2: All the major world religions can progress of a future India. There must be one
be traced to their origin, viz., to the three religion throughout the length and breadth of
schools of Dvaita, Vishishtadvaita and Advaita the land, he said.18 Evidently, the Upani-
Hence comes the conclusion: The Upanishads shadic religion alone can satisfy such criteria.
are the basis of all the major world-religions. Unfortunately some bigoted elements
The same can be deduced even by simple have lost sight of this fact and have laid
logical reasoning. The watchword of Upani- emphasis on the diversity. They have usurped
shads is unity—unity behind the entire wealth and power by dividing the people of
universe. All the world religions advocate India along the lines of caste, region, language,
unity, although in a limited sense, at least culture, etc. The corrective antidote for this
among their own followers. The Upanishads dangerous trend pervading the present society
thus naturally encompass all the major world is recognizing the religion of the Upanishads
religions and hence form their basis. as the mother of all the religious sects, and
It was Swamiji’s firm conviction that if putting their precepts into practice by living
at all there is going to be a universal religion in unison with each other.
for the entire world, it would be the religion
of the Upanishads and Upanishads alone. Application of This Thought in the Global
Whereas all other religions are founded upon Context
a Book, a Prophet and a Personal God, the Although the nations of the world have
religion of the Upanishads stands on its own combined together and put up organizations
glory, independent of these three. At the same like the United Nations Organization (UNO)
time, it allows for any number of Books, to prevent wars on a full-fledged scale, they
Prophets and Personal Gods. Vast as the sky have not been able to stop wars. At any given
and deep as the ocean, the philosophy of the time, war is going on in some part of the world
Upanishads, though the oldest in the world, or the other. It is also taking indirect and subtle
has always remained young and would forms like the cold wars and guerrilla tactics.
continue to do so by virtue of its unifying and Terrorism is raising its head like never before.
inclusive features. The general reasons for all these are analysed
to be economic, political, social and similar
Application of This Thought in the National causes. But in every case, we find invariably
Context religion plays a major part—the parties in-
India is an ancient nation known for its volved belong to either two different religions
rich cultural, linguistic and regional diversities. or sects of the same religion. Instead of
She has survived a thousand years of unifying, these religions are dividing human-
onslaught of foreign invasions by virtue of her kind. The only solution to these serious and
deep spiritual resilience. The secret of her apparently interminable global problems is to
survival has been the intuitive perception of accept and follow the message of the Upani-
unity in diversity nurtured through ages of shads which has discovered unity not only
sustained spiritual realizations. between different races and religions, but the
Swamiji was firm in his conviction that unifying force behind the whole universe.
religion alone can unite India. He placed it as Hence the message of the Upanishads is the only
the first condition for the development and viable solution to enduring world peace. †

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References
1. Vivekananda, His Gospel of Man Making Ed., and 10. The Brihadaranyaka Upanishad, I-3- xxviii
pub. by Swami Jyotirmayananda, Madras, p.572 11. ibid., I-4-vii
2. CW, 3: 398 12. ibid., I-4-x
3. Taittiriya Upanishad, 1-v 13. Chandogya Upanishad, VI-8-vi
4. ibid., 1.vi 14. ibid., VI-8-vii
5. ibid., 1.x 15. ibid., VI-8-vii. This statement is repeated nine
6. ibid, II-i-1 times in the text.
7. ibid., II-vi-1 16. The Master as I saw Him by Sister Nivedita, pub. by
8. ibid., III-x-5-6 Udbodhan Off., Kolkata, p-200-01
9. Based on Swami Vivekananda’s commentary on 17. CW, 2: 128
Mundaka Upanishad, 3.1.2 18. ibid., 3: 287

The Golden Face of Truth

The Isa Upanishad is one of the very ancient books, very short. Towards the end, the
teacher, says: Hiranmayena patrena satyasyapihitam mukham
Tat tvam pusann apavrinu satyadharmaya dristaye
‘The face of Truth is covered by a golden disk.’ A golden disk has hidden the face of the
Truth. Then he prays, Tat tvam pusann apavrinu—‘O Pushan, you who cherish and protect
us, do remove this covering from your face.’ Why? ‘So that I, whose religion is Truth, may
see the Truth.’
Isn’t it true that this world is covered with a golden disk? Everybody wants the golden
disk. Who doesn’t want gold? It was only the other day that there was so much hurry and
bustle about gold. All the idiots of this idiotic world have run after gold. But this wasn’t the
meaning really; the word golden wasn’t meant here to symbolize wealth. Why, then, is the
disk that hides the face of Truth called golden? I think you know the answer. If the moon
were to see the earth, it would find it golden—certainly alluring—just as we find the moon
golden and alluring when we look at it from our side. Everything looks golden and alluring
from a distance. So this sage prayed, ‘Your face is covered with a golden disk. Do you
remove it so that I may see the Truth.’ That is the fact: everything is alluring here;
everybody is eager for the things of this world; but that is not seeing the Truth. You have
to ask Him who is protecting you and the world to remove the golden disk which covers His
face. And, you know, that is what we have been praying for; we may not recognize it, but
that is always our prayer. . . What do you have to do? You have to remove those things
within you that make you see the golden disk over the face of everything. Why do we find
this world so alluring and so charming? Because we are fools, and we want those things.
The world looks so beautiful. As you outgrow childhood everything seems to tempt you,
everything looks beautiful. That is what is called youth. Your body has matured, your
senses have become stronger; the inner senses, look upon through the outer senses, and
everything looks tempting. So if you can remove this inner sense of glamour and do not
pursue these temptations, the world will not look alluring. You might say, ‘Better to see
something than not to see anything at all.’ Well, you will see something. You will catch a
glimpse of the real golden colour of the face of Truth.
—Swami Ashokananda, When the Many Become One, Advaita Ashrama, Pp. 87-90
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 Modern Science and Upanishads
JAY LAKHANI

Science and Religion Ramayan is a clear proof that we had

In the sixties and seventies I studied developed aircraft technology in ancient times.
Physics at Imperial College London, and did I tell them, ‘Find me one piece of demons-
some postgraduate work in Quantum trable evidence and I will stand corrected.’
Mechanics with Roger Penrose, a famous Science has been one of the most durable,
English Physicist. Physics was, and is still, endearing and successful enterprises mankind
considered to be the most pretentious of all embarked on. To infringe on its integrity or
sciences. In the final instance every undermine its discipline in the name of religion
other scientific discipline like Chemistry or cannot be allowed. Science continues to
Biology or Cosmology has to fall back evolve and offer us deeper and better insight
on Physics to gain a deeper insight in their into the nature of reality. Not only does it give
own field. us a good grasp of what nature is all about, it
The links between science and religion also empowers us to harness nature for our
have never been fully explored. Some over- benefit.
enthusiastic religions insist that all scientific One of the unique features of science has
knowledge is contained in their scriptures. been its ability to offer us the most
When we examine these claims in detail, we economical explanation relating to the
discover that almost all such claims are world. In order for science to continue to
mostly text-torturing. It is understandable that progress, it must continue to converge
the science lobby is not amused by such (discovering a central principle or source). A
intrusive comments about their field. I few years back Stephen Hawking, the well
continue to come across educated Hindu known physicist, made a bold claim that
youth who cannot tell the difference between Physics is converging so fast that in his
allegorical and literal truths. One claimed lifetime it will come up with the Theory of
that the story of Ganesh acquiring an Everything (TOE for short). Alas, Physics
elephant head is a clear proof that in ancient has not reached anywhere near omniscience
times we were able to carry out head- and Stephen Hawking has turned into a more
transplants! I continue to come across Hindu humble scientist who has stopped making
students at British Universities who claim that exaggerated claims about the scope of
the depiction of the Pushpak Viman in the Physics.

Jay Dilip Lakhani, MSc., is the chairman of Vivekananda Centre, London, a non-profit organisation working
towards improving the quality of religious education in UK and other places. Their activities include reaching out
to various youth groups, holding lectures/presentations about Hinduism and ideals of Ramakrishna
Vivekananda. For more information visit their website at http://www.vivekananda.co.uk. …

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Materialism Supported by Logical offers the formalism that gives the best
Positivism answers on the workings of everything from
In the middle of the last century we saw the DNA to the computer chip. Despite its
the emergence of the Vienna Circle, a group success the quantum poses a serious
of European thinkers who wanted to protect conceptual quandary. We ask the physicists,
hard science from being swamped by subjective ‘What is quantum?’ The only response they
or metaphysical involvement. They called offer is to say that it is a mathematical
themselves logical positivists. They defined hard construct. The truly unique feature about the
sciences as those sciences that were based on quantum is that it is guaranteed not to be
empirical evidence (meaning evidence that can material.
be reduced to sense data), supported by a To make this idea accessible to the lay
logical (or self-consistent) explanation. On the person, the father of quantum mechanics,
plus side this stringent requirement kept the Werner Heisenberg, said,
interpretational and subjective elements from
‘If we think we can explain the universe in terms
interfering in the progress of science. On the
of sticks and stones or smaller versions of sticks
downside the imposition of empirical evidence
and stones (meaning little lumps of matter called
meant that only a strictly materialistic world-
atoms) then we are certain to be disappointed.
view was acceptable. This self-imposed barrier
The only thing we can say with certainty is that
set up by the logical positivists to protect
the building block of the universe is non-
science from unwanted interference has, of material.’
late, become its greatest stumbling block
because it imposes a materialistic world-view, This simple statement spelt the death-
which is becoming untenable. This state of knell for materialism. Matter has to be viewed
affairs came to a head with the discovery of as a secondary phenomenon and, so trying to
something very dramatic at the heart of explain the universe in terms of matter and its
modern Physics. attributes is certain to lead to a limited or
downright faulty insight into reality. With the
Entry of the Magical Quantum discovery of the quantum in physics,
The problem with a materialistic materialism has received a fatal blow.
interpretation of the universe became visible
in the mid 1920s with the invocation of The Reductionist Approach Under Fire
quantum theory. At the heart of physics we Reducing every phenomenon to the
come across a most marvellous discovery that primary building blocks of matter (the
outshone all other discoveries of physics put elementary particles) with their attributes
together. This single discovery is far more (mass, charge and spin) has been a very
potent than everything science had discovered successful methodology adopted by science.
over the past few thousand years. This is the The discovery of quantum as the primary
discovery of the magical quantum. Quantum phenomenon underpinning the universe
is the substratum of the universe. As such it means that this reductionist approach is no
can be classed as the primary building block longer adequate. A paradigm shift is in the
of the universe. Quantum is the most making; a paradigm shift that will eventually
successful discovery of modern science; it push science into the realm of spirituality.

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Divergence or Infinite Possibilities? immediate surroundings to help us become

The reluctance of modern physicists to better survivors. We should be happy with
acknowledge or accept the non-material that and live with it rather than get worked
foundation to the universe, and its impli- up about looking for an ultimate economic
cations, has meant that physics of late has lost explanation.’ Let us turn to the teachings of
its drive and direction. It has turned into a the Upanishads to see if we can find a way
utilitarian enterprise. Modern physicists are out of this pretty pessimistic scenario.
trained to use very elaborate mathematical
tools that produce the right answers with Upanishadic Teachings
amazing accuracy but offer them no The Upanishadic teachings have always
conceptual insights. The conceptual leap supported the idea of unity in diversity. We
necessary for physics to move forward has come across the ancient enquiry: ‘What is that,
been stifled in favour of a mathematical jumble by knowing which we know everything?’ And
that gives the right answers. The work of in the Upanishadic literature we come across
modern physics in the last three decades has a very bold response, ‘We have found the
been dominated by super-string theories. The answer, we know that by knowing which
only thing these superstring theories have everything else is known.’
achieved is to confound and frustrate the What is this unity the Upanishads are
physicists and leave them struggling in a 10 excited about? It is Brahman, something that is
or 11 dimensional universe! The variations or both transcendent and immanent (forming the
possibilities within the theory are more than substratum of everything). We search the
all the elementary particles in the universe! Upanishadic literature to see if we can get a
This is hardly an economical model of the better grasp of Brahman. The Upanishads talk
universe. Though modern physics in pursuit of it as of the nature of existence-conscious-
of convergence has arrived at a divergence, ness-bliss (asti-bhati-priyam). The term ‘it is of
one cannot deny that science is a continuing the nature of’ in this definition is a cop-out
pursuit after knowledge, making newer because it does not define Brahman. These three
discoveries, revising the old ones and, in due terms are mere signposts used for getting our
course, even replacing the ‘new’ with the minds round this subtle principle. Strangely
‘newest’! enough, the findings at the heart of modern
physics resonate strongly with what we find
The End of Progress? encapsulated in this simple term existence-
Physics lost in a maze of highly divergent consciousness-bliss (asti-bhati-priyam).
suppositions is losing its impetus. This is an When examined with the fabric of reality,
alarming state of affairs because this most modern physics has been forced to abandon a
durable enterprise is getting seriously bogged materialistic stance but it does not know what
down. Some pragmatists have shrugged off to replace it with. If we press the physics lobby
this state of affairs and adopted an hard to give us more information about the
attitude of, ’Why should science always quantum phenomenon, they tell us two things:
converge? Maybe it is not meant to converge. ❖ The only physical interpretation we
Science just gives us a handle on the world can offer to the mathematical formalism of the
allowing us some degree of control over our quantum phenomenon is that it describes the

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probability of existence. Or putting it more Brahman as the Foundation of the Universe

dramatically—Everything we experience is just ❖ Isa vasyam idam sarvam, declares Isa
wiggles in existence. It is interesting to Upanishad. ‘View the universe as appearance
compare this statement with what Swami of Brahman.’ Brahman is defined as that which
Vivekananda said in his talk on Rajayoga. He underpins everything and yet is no-thing.
said that this world is made out of just two Compare this with the definition of quantum:
things. Akash, all penetrating existence and, Quantum is the underpinning to the material
Prana, that which is able to disturb existence. universe though it is guaranteed not to be
Separately both Akash and Prana remain out material.
of the realm of our experience but their ❖ Prajnanam Brahman declares the
interaction produces everything we experience Aitarieya Upanishad. What appears as
(cf. CW , 1.147). consciousness in living things is Brahman or
❖ The second unique feature of the spirit showing itself in the material universe.
quantum phenomenon is that it undermines Consciousness is essential for the universe to
the materialistic stance that there is an objective come into existence. Existence and conscious-
reality out there. It insists that the universe ness are intricately intertwined.
we experience is a participatory process where
consciousness plays a crucial role for the Paradigm Shift in Science
universe to come into existence. Such dramatic Science can get back on track and pursue
ideas continue to be resisted by a strong its agenda of convergence if it overcomes its
materialistic lobby. Very reputable neuro infatuation of reducing everything to matter
scientists continue to affirm that it is not and its attributes. There are very clear findings
possible to pinpoint the source of conscious- at the heart of physics and neuroscience which
ness to any slice of the brain. Consciousness both point to a spiritual foundation to
remains an enigma for modern neuroscience. everything we experience including ourselves.
The question remains, ‘What is this powerful Only when science appreciates this non-
tool we possess that gives us access to reality material or spiritual basis to everything can
and yet cannot be traced to a material origin?’ we hope to have a major conceptual
Quantum theory is suggesting that without breakthrough that will land science firmly in
consciousness the material world cannot come the lap of spirituality.
into being. Modern physics shudders at the Often, I tell university students, ‘Though
implications of such suggestions. This is what we owe much to the prophets of the past, it is
the theory suggests: Matter does not produce the science of today that holds the key to
consciousness; the contrary consciousness is reviving and refreshing the message of
necessary for matter to come into being. Upanishads.’ †

‘Vedanta teaches that consciousness is singular, all happenings are played out in one
universal consciousness and there is no multiplicity of selves.’
—Erwin Schrodinger, What is life? p. 87

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 The Bhagavad Gita—Quintessence of
the Upanishads
SWAMI SANDARSHANANANDA

A Manual of Upanishads in Practice numerous stories and anecdotes. Since

The Bhagavad Gita is a unique scripture. Bhagavad Gita deals with the principles taught
Its uniqueness lies in the fact that it is universal in the Upanishads in all their details and
and all-encompassing in its appeal. The Gita simplicity, it is a complete manual of spiritual
is actually a practical manual of how to practices mentioned in the Upanishads.
practice Upanishadic ideals in life. It is a record Sri Krishna, the teacher of the Gita is a
of the dialogue between Sri Krishna, the teacher par excellence. Arjuna, the disciple, is
Godhead personified, and Arjuna, a great most competent, since he absorbs shiksha as
warrior and an intimate friend of Sri Krishna. well as diksha with due respect and skill, and
In the process, the Gita unfolds the truth that then qualifies himself in pariksha, as it were,
to be able to realize its message, which is grappling with adversities of delusion, sadness
essentially the message of the Upanishads, and disappointment that come his way. The
Shiksha, Diksha and Pariksha must go together. teacher-student relationship between the two
These three complete the course of Sadhana is simply exemplary.
(spiritual struggle) to attain the highest Adi Shankaracharya says in his com-
spiritual knowledge that bestows on a person mentary on the Bhagavad Gita that this lofty
the highest good or Nishreyasa in the end. relationship between the teacher and the
Shiksha deals with the technical aspect of taught is necessary for grasping the abstract
education. Diksha means spiritual initiation, ideas of the perennial philosophy (‘Vedic
comprising Shraddha or an attitude of humility dharma’) in a practical way. When a perfect
and respectfulness, as is depicted in Nachiketa’s teacher-student combination such as this, takes
character in Katha Upanishad. Shiksha up the difficult issue of understanding the
becomes effective when it is done with due essence of the Vedas, it gives rise to great
diksha for education is not a mere process of clarity of thoughts and reaches a large number
sitting near the teacher and listening to him. of people. Sri Krishna-Arjuna relationship is
True education involves active participation an apt illustration of this condition. The Katha
in the process of evolution of ideas. Pariksha, Upanishad too stresses this blending of a
on the other hand, is the test of spiritual insight competent teacher and student (ascharya vakta
one earns through the other two. Its means kushalasya labdha) for effective communication
testing our theories in practice. Pariksha is well of the highest spiritual knowledge. Many
described in the Upanishads through Upanishads are in a dialogue form.

The author is a monk of the Ramakrishna Order. He is presently at Ramakrishna Mission Vidyapith, Deoghar,
Jharkhand. …

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We must remember that Upanishads and purpose of the Upanishads, which would have
Gita do not deal with different themes. been otherwise difficult, considering the
Explaining their intimate relationships, Swami intellectual as well as spiritual preparedness
Vivekananda says: required for entering into the teachings of
‘To understand the Gita requires its historical Upanishads which are often clothed in
background. The Gita is a commentary on the complex language.
Upanishads. The Upanishads are the Bible of
India. They occupy the same place as the New A Melting Pot of Upanishadic Ideals
Testament does. There are [more than] a As noted earlier, the Bhagavad Gita is
hundred books comprising the Upanishads, very comprehensive in its teachings. Its
some very small and some big, each a separate comprehensiveness can be seen by use of the
treatise. The Upanishads do not reveal the life colophon at the end of its each chapter (om
of any teacher, but simply teach principles. They tatsat iti shrimad bhagavad gitasu upanishadsu).
are [as it were] shorthand notes taken down of Drawing on abundant similarities, this
discussion in [learned assemblies], generally in colophon gives it the status of an Upanishad.
the courts of kings. The word Upanishad may
The Gita is also called a Yoga scripture (yoga
mean “sittings” [or “sitting near a teacher”].
shastre. . .) also since each of its chapters is
Those of you who may have studied some of
termed as Yoga. The term Yoga means union
the Upanishads can understand how they are
of the individual soul with the cosmic Self.
condensed shorthand sketches. After long
discussions had been held, they were taken
Every chapter of the Gita speaks about a way
down, possibly from memory. The difficulty is for its achievement. And all these are clearly
that you get very little of the background. Only concerned with how to reach spiritual
the luminous points are mentioned there. The liberation or obtain the knowledge of the
origin of ancient Sanskrit is 5000 B.C.; the Absolute Reality (brahmavidya).
Upanishads [are at least] two thousand years The Bhagavad Gita and the Upanishads
before that. Nobody knows [exactly] how old both have attached due importance to
they are. The Gita takes the ideas of the sagunabrahma (God with attributes) and
Upanishads and in [some] cases the very words. nirgunabrahma (God without attributes). The
They are strung together with the idea of Bhagavad Gita, however, goes ahead and
bringing out, in a compact, condensed, and harmonizes worship of the two. Gita also
systematic form, the whole subject the introduces the idea of the Incarnation of God
Upanishads deal with.’1 (avataratattwa). It is thus is a melting pot of
Swamiji further says: ideals, ideas and concepts, so to say, in which
‘He who wrote that wonderful poem was one of metaphysics as well as spiritual practices of
those rare souls whose lives sent a wave of all types and their synthesis find a place. It is
regeneration through the world.’2 a handy encyclopedia of the subtlest
Indeed, Gita has been bringing solace to Upanishadic thoughts in simple language.
countless men and women down the ages. Bhagavad Gita is a part of the traditional
Ever since it was first translated from Sanskrit three texts of path to the highest
to English by Charles Wilkins of Asiatic Society (prasthanatraya), the other being the Upanishads
in 1785, it readership is ever on increase. The and the Brahmasutras. There are numerous
Bhagavad Gita, undoubtedly, fulfils the commentaries on the Gita, written by great

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minds over the millennia. In fact any one the teacher occupies the driver’s seat and the
wanting to establish a school of spiritual taught ‘sits near’ him ready to fight but on
tradition (sampradaya) in Hinduism begins by seeing his near and dear ones, breaks down in
giving his interpretation of the Gita. Without an inconsolable grief.
this, his school of thought is considered Arjuna then becomes downcast (santapta
unauthentic and casual. manasa). It happens because of fear and
There is a verse in the Gita-dhyanam weakness of mind—hridaya-daurbalyam—and
(mediation on the Gita) which compares the he becomes overwhelmed by a sense of dif-
Upanishads with a milch cow and her nectar- fidence, fear and confusion. He then requests
like-milk with the Gita. This ‘milk’ is milked Krishna to help him out of this confusion.
by Sri Krishna, with Arjuna as Upanishads’ Krishna rightly gauges his state of being and
calf placed before her (as is the practice to begins by dealing out a shock. He calls Arjuna
milk a cow). The ‘milk’ is for the enjoyment of an imbecile. What could be a greater shock to
the wise people. The Gita is pervaded by the a great warrior such as Arjuna known for his
Upanishads. This is reinforced by the similarity exceptional valour and heroism? Sri Krishna
of their verses.3 When one goes through them, calls upon him to give up his unmanliness—
one feels as if one is reading the Upanishads klaibyam—and face life. He does not ask him
themselves or, even, for that matter, the best to renounce and retreat to a forest. He rather
commentary on them. tells him to fight.
Some thinkers believe that the Gita is the Krishna thus begins the process of
culmination of a prolonged struggle between psychological and spiritual rescue. In order to
the jnanakanda and the karmakanda of the save Arjuna from the dense cloud of self-
Vedas, led by the sannyasins on the one hand, deception Krishna tells him to understand the
and the priestly class on the other respectively. eternity of atman and the utter fleeting nature
When the idea of renunciation gathered more of life. He thus teaches detachment—anasakti.
popularity, the sannyasins gained much This message of detachment can be found
respect and acceptance in the society. This everywhere in the Gita. Sri Krishna, however,
came as a blessing to the sincere spiritual makes it very clear that without perfect
aspirants who were eager to learn from the renunciation there is no detachment and vice
sannayasins the transcendental science of versa. They are practically non-different and
brahmavidya. They thus began to ‘sit near’— vital for spiritual freedom which is the way to
as in the case of the Upanishad—proficient everlasting peace.
teachers who led a life of self-control and Hence, one finds the whole of the Gita
spiritual practices. This is how a spiritual saturated and vibrant with the idea of
regeneration took place and Gita became all renunciation. Sri Ramakrishna remarked that
the more popular. the fundamental teaching of the Gita can be
had by repeating the word Gita a couple of
Gita’s Practical Appeal times. As one repeats the word Gita several
The Gita is set in a typical circumstance times, one gets its reverse word tagi, which is
of a fratricidal war, arising out of family feuds. a derivative of the root taj, meaning tyaga—to
It was delivered on the eve of this battle, on a renounce. So renunciation is the central theme
chariot, in the midst of the battle field, where of the Gita. Renunciation makes one fearless.

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In Upanishads, too, points out Swami to Nachiketa in the Katha Upanishad: ‘When
Vivekananda, fearlessness is the central theme. a person has all his heart’s desires destroyed,
It is fear that binds microcosm and macrocosm he attains immortality and becomes one with
alike. When the king becomes established in Brahman in this very life.’6
Self-knowledge, the Upanishads describe, he World is always on the move. This
becomes fearless. Fearlessness and Self- constant activity of the phenomenal world is
knowledge are synonyms. Likewise Sri compared in the Gita with a perennial
Krishna reveals the glory of Self-knowledge sacrifice—yajna. It is yajna which sustains life.
and removes all fear from Arjuna’s mind for But how does yajna go on? On account of
good. Brahman, the Unchangeable. The Mundaka
Upanishad proclaims:
More Parallels Between the Gita and the
‘From Brahman comes all the mountains and
Upanishads vast oceans. From Brahman issues all the rivers,
Arjuna is honest and sincere. He under- big or small, and again from Brahman arises all
stand his weakness. He thus expresses himself the vegetables and the essences, sweet or
and surrenders to Krishna. He says he is otherwise. By virtue of its existence all these
overwhelmed by the guilt of a kripanah—a things exist. It holds all things together. The
term which also appears in the Brihadaranyaka essences sustain the inner self in the form of a
Upanishad. Kripanah literally means miser. But subtle sheath.’7
the Upanishad extends its meaning:
Gita too explains the whole process of
‘O Gargi, who departs from this world without yajna thus:
knowing this immutable, is miserable (kripana).’4
‘From food come forth beings: from rain food is
Having been born as human being, the produced: from Yajna arises rain; and Yajna is
greatest advantage is that one can experience born of Karma. Know Karma to have risen from
the Self. And if one does not do this, he is the Veda, and the Veda from the Imperishable.
Therefore the all-pervading Veda is ever centred
indeed a miser, not having used his resources
in Yajna.’8
though he had many.
Sri Krishna upholds to Arjuna the glory Sri Krishna further makes clear that as it
of the Self and its ever existent, blissful and is happening in the external world so also in
conscious state. Atman is Brahman; they are the internal world—all the organs and senses-
not different. Man is not different from God. are, as if, relentlessly performing a yajna, in
To be established in our real nature is to be order to propitiate the deity, the Self within.
established in God (Brahmisthiti). This is the Sri Krishna, however, never forgets to
remedy for fear and weakness. A man remind Arjuna that yajna is within the realm
established in God, as opposed to senses and of karma. Unless it is done without motive,
ego, becomes a man of steady wisdom— there can be hardly any spiritual progress, for
sthitaprajna. Explaining what is steady wisdom, karma alone is the cause of bondage as well
he says that one is a person of steady wisdom as release. And it is absurd to remain aloof
when one casts off all desires and finds from karma, even for a single moment. Hence
satisfaction in the Self alone (atmani-eva-atmana there is a need to be especially knowledgeable
tustah).5 In a similar tone, we find Yama saying regarding its nature and make use of its good

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contributions. Anasakta karma—work without that perceives God, and at that time this ordinary
attachment—he says, paves a way to Self- mind does not function. A mind that has the
realization, purging the mind of its dross slightest trace of attachment to the world cannot
—chittashuddhi—accumulated from the past in be called pure. When all the impurities of the
the form of subtle impressions (samskaras). mind are removed, you can call that mind Pure
Working, not running from it, is the way to Mind or Pure Atman.’9
go beyond work and its bondage. This reminds one of what the Chan-
Now Sri Krishna proceeds to describe the dogya Upanishads says:
art of doing work skillfully. He tells Arjuna to
perform all his duties dispassionately. (Action, ‘Through purity of food comes purity of mind.
according to the Hindu tradition, can be From purity of mind comes a steady memory of
categorized into three: nitya karma—obligatory Truth, and when one gets this memory one
actions, nishiddha karma—actions forbidden by becomes free from all knots of the heart.’10
the scriptures and, kamya karma—actions with
Same idea is conveyed in the Mundaka
desires.) Sri Krishna counsels Arjuna, to do
Upanishad:
the nitya karma—actions according to the
instructions of the scriptures and avoid by all ‘If a person can realize Brahman the cause and
means kamya karma—actions with desires and Brahman the effect as his own Self, all the
nishiddha karma—the forbidden actions. If one peculiarities of his character disappear and all
works with attachment or expectation of his doubts are dispelled. The fruits of his work
material gains, it makes one attached to them. also get destroyed.’11
This attachment gives rise to the pair of
opposites—raga and dvesha, possessiveness and
Conclusion
hatred. This makes a slave of a man. It creates
Gita is a restatement of the truths of the
confusion in him as to what is morally correct
Upanishads. The Gita marks an important
and thus makes his mind full of doubts and
event in the spiritual history of mankind. Since
indecisions (samsaya-atma). To work skilfully
it is a part of the Mahabharata where a fierce
means to keep one’s mind clear and rightly
battle between forces of materialism and
focused.
spirituality is symbolically depicted, the Gita
The only purpose of Sri Krishna’s advice
becomes all the more appealing and friendly
is to make Arjuna free from these pairs of
in its influence. The profound spiritual culture
opposites. This alone could resolve all
of the Vedas finds its expression in the sublime
contradictions in life and make one rise above
poetry the Upanishads.
all conflicts. This is possible only when one
The last chapter of the Gita is named
becomes established in one’s real nature, the
Mokshayoga—Yoga of Liberation. Here Sri
atman. Even before one becomes established
Krishna concludes by asking Arjuna,
in it, when one keeps this as the ideal of life,
one begins to experience purity of mind and ‘Has your delusion, born of ignorance, been
that is the goal of all work. One may recall destroyed?’ Arjuna replies with due assurance,
what Sri Ramakrishna says in this context: ‘ ‘My delusion (moha) is gone. I have regained
‘Yes, God is directly perceived by the mind, but my memory (smriti) through Your grace
not by this ordinary mind. It is the pure mind (tatprasadat), O Krishna. I am firm (sthitah); I am

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free from doubt (gata-sandeha). I will act lity that India stands for. And as Swamiji
according to Your word.’ says,
‘If we study the Upanishads we notice, in
This is what the Gita promises us—
wandering through the mazes of many irrelevant
learning to surrender to God and having
subjects, the sudden introduction of the
spiritual growth as the purpose of all actions.
discussion of a great truth, just as in the midst
He tells Arjuna to look upon victory and defeat of a huge wilderness a traveller unexpectedly
in the fight with equanimity. All is play. Only comes across here and there an exquisitely
spiritual growth matters; nothing else. beautiful rose, with its leaves, thorns, roots, all
In fine, the Bhagavad Gita is a ready- entangled. Compared with that, the Gita is like
reckoner of the Upanishads. If one understands these truths beautifully arranged together in their
the Gita, one understands the Upanishads, and proper places—like a fine garland or a bouquet
if one understands the Upanishads, one of the choicest flowers.12. . . The Bhagavad Gita
understands the timeless wisdom of spiritua- is the best authority on Vedanta.’13 †

DD
References
1. CW, 1: 446 5. Bhagavad Gita, 2.55
2. CW, 1: 22 6. Katha Upanishad, 2.3.14
3. To cite a few of them, the 5th verse of Isha 7. Mundaka Upanishad, 2.1.9
Upanishad is close to the verses 16th and 29th of 8. Bhagavad Gita, 3.14-15
chapters 13 and 6 of the Gita respectively. Four 9. Gospel of Sri Ramakrishna, p. 687
verses of chapter two, namely 7th, 15th, 18th and 10. Chhandogya Upanishads, 7.26.2
19th, are same as the verses 11th, 20th and 19th of 11. Mundaka Upanishad, 2.2.8
chapters 18, 2 and 2 respectively. 12. CW, 4:106
4. Brihadaranyaka Upanishad, 3.8.10 13. CW, 7: 57

The Best Attitude for Work

Everything goes to show that this philosophy must be very practical; and later on,
when we come to the Bhagavad Gita—it is the best commentary we have on the
Vedanta philosophy—curiously enough the scene is laid on the battlefield,
where Krishna teaches this philosophy to Arjuna; and the doctrine
which stands out luminously in every page of the Gita is intense
activity, but in the midst of it, eternal calmness. This is the secret
of work, to attain which is the goal of the Vedanta. . . Real
activity, which is the goal of Vedanta, is combined with eternal
calmness, the calmness which cannot be ruffled, the balance
of mind which is never disturbed, whatever happens. And
we all know from our experience in life that that is the
best attitude for work.’

—Swami Vivekananda, CW, 2: 293

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 Youth and the Upanishads
SWAMI BODHAMAYANANDA

The Present Scenario elders, who respond to the ideal of self-

Youth is a period of change. A child improvement enthusiastically. This is quite
becomes an adult. This is the time when a understandable. Elders have maturity of years
person’s thoughts play a major role in shaping but they lack the flexibility or adaptability
his or her personality and life. As youth which is natural to youth.
emerges from his dream world, he has to face No doubt, the present situation is grim.
many unpleasant facts about life. He has to On one side is the need to guide the youth, to
encounter the hard facts of selfishness and provide them proper care and encouragement,
cruelty, violence and hypocrisy, negative and and on the other, there is lack of proper
narrow ideologies. He has to face all this and communication. Like all people, the youth
above all, he has to face himself. want their problems addressed in their
In this context of personal growth, the language, in their idiom, in the way they can
youth requires much encouragement and right understand it. The present day media flouri-
guidance in order to become a responsible shes on the weaknesses of youthfulness. They
member of society. paint a sensual image of life. Youth too are
If one looks at today’s youth, one finds often taken for a ride. They begin to ridicule
that they have more access to facilities and their own heritage and their own ‘river of
exposure than what their counterparts had a perennial wisdom.’ It is high time we under-
few decades back, nay a few years ago. Thanks stand the youth and then make them under-
to Internet, they are now widely (at times stand the eternal message of the Upanishads.
wildly) connected and are well informed about Youth are hungry for guidance and inspiration.
the events and changes in different fields of They are interested in the timeless wisdom of
life. They have more money, more opportu- Upanishad if presented in their language.
nities and more problems too. In spite of large
income, due to the present economic boom, What the Youth Want
cases of depression, suicides and violence are In no other period of life does a man
on the rise. There is unrest in their heart. At have more choices to make than in youth.
times they approach the elders in search of Youth, as a stage of life, demands it. For many
solution to life’s problems or turn to popular youths the issue is not whether to choose to
literature to find instant solutions. Despite live in accordance with the eternal truth
many uncharitable remarks made about them, expressed in the Upanishads but when will he
experience shows that it is the youth, not the or she live according to them.

The author is a monk of the Ramakrishna Order, at Ramakrishna Mission Ashrama, T. Nagar, Chennai. He has
been actively engaged in conducting workshops, lectures and seminars on Personality Development for the
youth. …

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Here is a small story from the Reader’s Seen in this context, if one looks at the
Digest to illustrate what we mean. One foggy Upanishads, one finds a profound truth for
night at sea, the captain of a ship saw what the youth: the truth of the immortality and
looked like the lights of another ship heading eternity of the Self. Every youth wants personal
toward him. He had his signalman contact the effectiveness. He wants to leave a mark behind.
other ship by light. The message was: ‘Change Swami Vivekananda believed that this is the
your course ten degrees to the south.’ The one message of the Upanishads that can
reply came back: ‘Change your course ten revolutionize a youth’s life. Let us try to
degrees to the north.’ Then the captain understand it.
answered: ‘I am the captain, so you change Behind personal effectiveness or success
your course ten degrees to the south.’ The lies a right self-image. A successful man or
reply came: ‘I am a seaman first class—change woman must have, somewhere in his mind
your course ten degrees to the north.’ an ‘I can-succeed’ image. The Upanishads
This last exchange annoyed the captain. exhort that one should try to base one’s self-
So he signalled back: ‘We are a battleship— image on one’s deepest core of the personality,
change your course ten degrees to the south.’ the Divine Self. The Upanishads go into
The reply: ‘And I am a lighthouse. Change raptures while describing the glory of this
your course ten degrees to the north!’ inner truth of man. Echoing this message of
The moral of the story is clear: follow the Upanishads, Swami Vivekananda said,
the Upanishads or perish. The lighthouse ‘Teach yourselves, teach every one, his real
represents the eternal principles and universal nature. Call upon the sleeping soul and see how
values of the Upanishads. The Upanishads are it awakes. Power will come, glory will come,
a mine of knowledge—universal, timeless and goodness will come, purity will come and
always relevant. They are not the property of everything that is excellent will come, when this
any particular sect or creed. Nor is there any sleeping-soul is roused to self-conscious activity.’1
gender or status bar in knowing and following This is the powerful message of the
them. Upanishads: have faith in yourself, in the
A good number of the seers (rishis) of Divine present in every human being. Let us
the Upanishads were women. These rishis not think of ourselves as low and useless
were both householders and monks. Some of beings. We are not sinners. We are not bad,
the rishis were actually kings or statesmen of essentially. We make mistakes, no doubt, but
great power and responsibilities. we should not hold our mistakes as the
ultimate fact about us. The ultimate fact about
Faith in Oneself and Fearlessness us is this Divinity within us. The Upanishads
What do the Upanishads have to say to say that this Divinity is an eternal truth,
the youth of today? Today’s youth, like the unchanging reality about us. If a youth has
youth of yester years, want success and power. faith in himself, he can face any situation and
They want to be confident and successful in can overcome any difficulty in life.
life. They are in search of right meaning of Fearlessness is the other great value the
life. They are looking for the right solution. Upanishads teach. They always advocate
They want strength and they want concen- fearlessness and a spirit of inquiry. This is the
tration of mind. basis of positive thinking. We often develop

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fear because we have not properly inquired makes one man great and another low is this
into a matter. We imagine many things about Shraddha.’2
us, about others and about life. Upanishads Cultivating faith in oneself is the best
advice us to stop doing that, and develop a way to overcome emotional problems that
spirit of inquiry instead. Let us expose our many youth face.
mind to healthy ideas. If we make proper Whether in school or in college or in
inquiry, without any bias, we will find that professional life, we seem to lose this faith in
our fear is imaginary and baseless. To think ourselves. One should not run away from life
positive is what the Upanishads advocate. rather learn to face it with courage and
Swami Vivekananda said that fearless- heroism. The Katha Upanishad rouses this
ness is the one message of the Upanishads. inner potential by its well-known statement,
‘Abhihi ! Be fearless,’ is a constant refrain of ‘Uttishtata jagarata praapya varaan nibodhata.’
the Upanishads. The Isha Upanishad says, ‘All Swami Vivekananda freely translated it as
this is filled by divinity.’ If one keeps this in ‘Arise! Awake! And stop not till the goal is
mind, how can fear remain in the mind? Fear reached.’
comes from matter, not from the divine. And Swami Vivekananda used to recommend
that divine is our deepest core. When one reading of Upanishads. He believed that if one
thinks thus, one’s mind expands. He begins to could read these great scriptures, one would
expand his concept of himself or herself. He gain all the basic values and virtues in life.
begins to see that the same God is present During his wandering days in 1892 Swamiji
everywhere. And this is what refreshes and spent nine days with Sri Sundararama Iyer in
strengthens the mind. Trivandrum. Sri Iyer’s 14-year-old son Rama-
swami Sastri was deeply impressed by
The Ideal of Shraddha Swamiji’s personality. Swamiji told him,
Swamiji used to often quote the story of ‘You are still a young boy, I hope and wish that
Nachiketa from the Katha Upanishad. Nachi- you will reverentially study the Upanishads, the
keta was a young boy. He was told by his Brahma Sutras, and the Bhagavadgita. . . as also
father in a fit of rage to ‘go to Yama’, the god the Itihasas, the Puranas and the Agamas. You
of death. And he does go. How did he become will not find the like of these anywhere in the
so fearless? To face death? The Upanishad says world. Man alone, of all living creatures, has a
that it was because of Shraddha or faith. hunger in his heart to know the whence and
‘Shraddha or Faith entered into him,’ it says. whither, the whys and wherefores of things.
Shraddha is the aggregate of all positive There are four key words you must remember:
attitudes. Shankaracharya termed it as astikya abhaya (fearlessness), ahimsa (non-injury), asanga
buddhi. Indeed when one gets this positive (non-attachment) and ananda (bliss). These words
really sum up the essence of all our sacred books.
frame of mind, he discovers the great potential
Remember them. Their implication will become
of strength and enormous possibilities in him.
clear to you later on.’3
Swami Vivekananda remarked,
‘Unfortunately it (Shraddha) has nearly vanished
from India and this is why we are in our present The Need for Tapas
state. What makes the difference between man There is one more great teaching of the
and man is this Shraddha and nothing else. What Upanishads which could be of great help to

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youth: self-discipline. Anyone interested in before him the great goal of self-transformation
discovering his inner potential must learn to can be a rishi. Be it the field of science and
discipline his energies and time. The Sanskrit technology, or music or arts or sports or any
term for self-discipline is tapas. Tapas is often other fields, the secret lies in faith and self-
taken in its negative sense. But tapas or tapasya discipline.
is not just denial. It means undergoing some However hopeless may be the situation,
hardship and difficulty voluntarily. It is tapas one can surely overcome all challenges
which taps our inner potential. An athlete through tapas and Shraddha. Echoing this
undergoing intense training in increasing his idea, asked Swami Vivekananda,
stamina is an example of tapas. A student ‘Do you know how much energy, how many
spending long hours in concentrated reading powers, how many forces, are still lurking
and writing is another example of tapas. behind that frame of yours? What scientist has
Anything that is done voluntarily, with a great known all that is in man? Millions of years have
end in mind, is a form of tapas. passed since man first came here, and yet but
Self-discipline or tapas helps a youth one infinitesimal part of his powers has been
manifested. Therefore, you must not say that you
1. to organize his energies and focus his ideas.
are weak. How do you know what possibilities
2. to help him have greater self-knowledge and
lie behind that degradation on the surface? You
self-control.
know but little of that which is within you. For
3. to develop a higher level of thinking.
behind you is the ocean of infinite power and
As someone has rightly said, ‘We cannot
blessedness.’7
prepare the future for the youth, but we can
certainly prepare the youth for the future.’ Conclusion
What could be a better way to prepare a youth One of the Upanishads, Prashna Upani-
for the future than help him or her build his shad, has a story. Six young earnest seekers of
or her personality on the solid principle of truth approach the venerable and enlightened
tapas? A person of tapas is a strong person by sage Pippalada. They request him to answer
any standard. Tapas revitalize and rejuvenate their unanswered questions on cosmology,
the personality. Let us have a look at some of vital energy and consciousness. The sage
the Upanishadic teachings about tapas. obliges. Indeed, if the youth could approach
1. Tapasa brahma vijijnasasva; tapo brahmeti in the same spirit of inquiry and respect, the
—‘Seek to know Brahman through tapas; Tapas Upanishads will reveal the secrets they
is Brahman (the ultimate reality).’4 contain. Let them recall the well known prayer
2. Tasya Jnanamayam tapah—‘Whose from the Brihadaranyaka Upanishad, ‘asato ma
tapas consists of knowledge of thought.’5 sadgamaya’ and earnestly seek the Truth of the
3. Tapamsi sarvani cha yat vadanti—‘Tapas Self. The Upanishads call upon the youth to
itself proclaims the glory of That which is the seek their Eternal Core, and not just hide in
value of all values, the supreme end value, fear behind the false self. Man is not matter;
namely Atman or Brahman.’6 he is not subject to death. He is not a finite
One curious fact about Upanishads is that being but the infinite Consciousness Itself.
many of their teachers or rishis were youth. After imparting instructions to Janaka
This means that anyone who has faith in about Brahman in the Brihadaranyaka
oneself, practices right type of tapas and keeps Upanishad, Yajnavalkya assured him, ‘You

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have attained That which is free from fear.’ real core, surely leads to boundless courage
This is what the Upanishads reassures every and confidence and this is what the youth can
youth. The knowledge of the Self, that of our get in the Upanishads in abundance. †

References
1. CW, 3: 193 4. Taittariya Upanishad, III.2
2. CW, 3: 319 5. Mundaka Upanishad, I.1.9
3. Reminiscences of Swami Vivekananda Calcutta, 6. Katha Upanishad, 2.15
Advaita Ashrama, 1994, p.101 7. CW, 2: 302

How Vedanta Strengthens the Personality

I do not believe at all that monistic ideas preached to the world would produce immorality
and weakness. On the contrary, I have reason to believe that it is the only remedy there
is. If this be the truth, why let people drink ditch water when the stream of life is flowing
by? If this be the truth, that they are all pure, why not at
this moment teach it to the whole world? Why not teach it
with the voice of thunder to every man that is born, to saints
and sinners, men, women, and children, to the man on the
throne and to the man sweeping the streets?
By eating all sorts of bad and indigestible food, or by
starving ourselves, we are incompetent to eat a good meal.
We have listened to words of weakness from our childhood.
You hear people say that they do not believe in ghosts, but
at the same time, there are very few who do not get a little
creepy sensation in the dark. It is simply superstition. So
with all religious superstitions. There are people in this country
who, if I told them there was no such being as the devil, will
think all religion is gone. Many people have said to me, how
can there be religion without a devil? How can there be religion without someone to direct
us? How can we live without being ruled by somebody? We like to be so treated, because
we have become used to it. We are not happy until we feel we have been reprimanded by
somebody every day. The same superstition! But however terrible it may seem now, the
time will come when we shall look back, each one of us, and smile at every one of those
superstitions which covered the pure and eternal soul, and repeat with gladness, with
truth, and with strength, I am free, and was free, and always will be free. . . Whether this
idea first flashed in the brains of Hebrews or of people living in the Arctic regions, nobody
cares. For this is the truth and truth is eternal; and truth itself teaches that it is not the
special property of any individual or nation. Men, animals, and gods are all common
recipients of this one truth. Let them all receive it. Why make life miserable? Why let
people fall into all sorts of superstitions? I will give ten thousand lives, if twenty of them
will give up their superstition. —Swami Vivekananda, CW, 2: 199-200

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 The Power of the Upanishads
Can you find peace if you are separate disease. I am just wearing out. I am all the
from everything? There is a beautiful passage time in bed and cannot get up. Would you
in one of the old Upanishads—the Brihada- kindly come and see me? Not because I want
ranyaka Upanishad (2.4.6): any cure, but because I have known you, and
[ ~« ÷ V§ namXmÚmo @ Ý`ÌmË_Zmo ~« ÷ do X , j̧ V§ I have heard you have returned from the West
namXmÚmo@Ý`ÌmË_Z… j̧ doX, bmoH$mñV§ namXw`m}@Ý`ÌmË_Zmo and I should be very glad to see you.’ So
bmoH$mÝdoX, XodmñV§ namXw`m}@Ý`ÌmË_Zmo XodmÝdoX, ^yVm{Z V§ ...] Swami Vivekananda at once sent a message,
[Swami] Madhavananda has given this yes, he would go. The moment he entered the
translation: ‘The Brahmin ousts one who man’s room he began to recite that passage
knows him as different from the Self. The Kshatriya from the Upanishad. He did not explain it,
[the warrior] ousts one who knows him as but such was the effect of this recitation that
different from the Self. The worlds oust one the man began to feel a new energy coming
who knows them as different from the Self.’ into his body and his mind, and he sat up and
It goes through a whole list: ‘The gods said, ‘Swamiji, I feel stronger than ever.’ And,
oust one who knows them as different from as it happened, he was cured. He became like
the Self. The beings oust one. . .’ and so on. a new person.
That is a tremendous statement. What is the Of course, Swami Vivekananda had great
meaning—if you think the Brahmin is different power; the real meaning of the verse went into
from the Self, that Brahmin will oust you. It is the heart of the man, and he lost the idea that
a fact that if you think yourself separate from he was separate from this one and from that
any person, that person will make you small. one; he become all alive. That is what
Whatever you think is outside of you has the happened to him.
effect of making you small and limited. Isn’t it Sometimes similar things happen to
true? If I meet some people and I fear them people. If you are afraid of the world, if the
and I think that they are outside me and so world has limited you, circumscribed you, if
on, what will be the effect of that thought on you feel bound by the world or anything in
me? I certainly would be affected by this this world, then consciously try to think that
limitation that I impose upon myself. everything is Brahman, everything is divine,
There is a wonderful story in connection that nothing is outside you and nothing can
with this. Shortly after Swami Vivekananda affect you; you also are Brahman, you also are
had returned from the West in 1897 and had divine. Keep that consciousness, and you will
gone to Calcutta, he received a message from find you have become a changed person. That
a friend of his, saying, ‘I have a peculiar is what you have to practice. †
Courtesy: When the Many Become One, Swami Ashokananda, Advaita Ashrama, Kolkata, Pp. 99 - 101.

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 Sages of the Upanishads
SWAMI SATYAMAYANANDA

Who is a Sage is that it destroys, splits up, the seeds of

In Indian religious context a sage (rishi), worldly existence such as ignorance.’2 It also
is not merely a wise person with a lot of connotes the humility with which the student
experience but one who has directly seen should approach the teacher. The Upanishads
Reality. This sage or ‘seer’ (also called muni form the basis of almost all latter philosophical
and vipra), is a spiritually inspired poet (kavi), schools and religions in India, and has in its
a sanctified person. Says Swami Vivekananda, various forms, been influencing world
‘The Rishi as he is called in the Upanishads is philosophical thought. 3
not an ordinary man, but a mantra-drastha [see-
er of mantras]. He is a man who sees religion, to Getting Connected with Them
whom religion is not merely book-learning, not Generally one views history as something
argumentation, nor speculation, nor much unrelated to oneself, though one habitually
talking, but actual realization, a coming face to hears of history repeating itself. In India, with
face with truths which transcend the senses. This its living traditions, culture, and religion
is Rishihood.’1 originating from the Vedas, a multi-layered
bonding with the past is inevitable. The layers
Upanishads mean Self-Knowledge are intellectual, emotional and moral. A genetic
The Upanishads form the jnana kanda lineage consolidates these bonds. This apart,
(knowledge section) of the Vedas. This pre- every being is connected psychically and
Buddhist mass of thoughts called Brahma-vidya, spiritually to the sages and the Upanishads,
knowledge of Brahman, was realized and for within everything is the reality called
taught by a succession of sages as early as Atman-Brahman seen by the sages, and which
1000 BCE. The Upanishads are free from can be ‘seen’ even today and to do this is the
cumbersome ritualism and speak of the reality real, ever-lasting goal of human life.
in a highly symbolical and mystical language. Every one, it is believed, is born with
They are also called: Aranyaka, forest five debts: to the gods, rishis, manes, humans,
philosophy, and Rahasya, secret. The Kena and beings. Studying the scriptures repays the
Upanishad (IV.2) speaks of ‘Upanishad’ as: debt to the rishis. There are also rituals
secret knowledge; the Brihadaranyaka Upanishad connected with their worship and remem-
as: ‘Truth of truths’ (II.I.20). The word brance. Thus this connectedness has produced
Upanishad implies: ‘The knowledge of the rishis uninterruptedly and in abundance over
knowable entity (Brahman) presented in the the centuries and this is the real history of
scriptures. The significance of this knowledge India.

Swami Satyamayananda of Advaita Ashrama, Kolkata, contributes thoughtful articles to The Vedanta Kesari.

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 132

Upanishads Today The Rishi Model for Today

Scientists, psychologists, neurologists and A major social, intellectual, moral, and
philosophers believe that they are storming spiritual upheaval occurred during the
the last citadel of mystery, viz., consciousness, Upanishadic age making it broad and freeing
but what they refer is just a shoreline of a vast it from the old emphasis on ritualism. Many
ocean of Consciousness (Chit in Sanskrit). This of the warrior class, kshatriyas, were at the
vast ocean was charted and plumbed minutely forefront and exerted a powerful influence on
by the brave rishis. They were, ‘Bold thinkers the teachings and teachers of the Upanishads.5
in all their ideas; so bold that one spark of Swamiji says, many of the Upanishads, ‘have
their thought frightens the so-called bold been the outcome, not of retirement into
thinkers of the West.’4 forests, but have emanated from persons
Knowing that human nature is the result whom we expect to lead the busiest lives—
of many metaphysical forces, the Upanishadic from ruling monarchs.’6 That paradigm shift
society was geared to inexorably raise even made India really great for all time to come.
its lowest member of society to spiritual India, today, with its new dynamism is
freedom. Today, people acknowledge that the also going through another mighty transition.
neglect and blindness about the spiritual Swamiji had told Sister Nivedita to visit
dimension of the personality has well nigh Gopaler Maa (one of Sri Ramakrishna’s
destroyed humanity. Thoughtful people are devotees), and witness, ‘the old India…the
thus veering towards the Upanishads. Thus India of prayers and tears, of vigils and fasts,
the sages and the Upanishads stand that is passing away, never to return!’7 Swamiji
vindicated. had also predicted that the present transition
would take India to even more glorious heights
Rishis in Ancient India than she had ever attained. Swamiji, born in a
Most people picture the rishis as ascetics kshatriya family, was a rishi, and he preached
who lived in forest hermitages, wore loincloth Practical Vedanta. His genius and vision
of skins or coarse cloth, lived on what forests combined the dynamism of the Upanishads
provided, tied a topknot and wore rudraksha with the dynamism of the present age as a
beads and beards. Some of them were married panacea for all-round development. This
while others were celibate recluses. This naturally calls for a model that is in consonance
invariable mental picture is partial. Most of with the past, present, and the future and we
the rishis lived in communities, large and find the spirit of enquiry of those old warrior/
small. Then there were women sages some king-sages yet standing as a glorious example
were sadyovahas, who studied till marriage, and to emulate.
the brahmavadinis, who deliberated on
Brahman and stayed unmarried. One also Sage-kings in the Upanishad Literature
comes across lots of pure and spirited youth
in the Vedic literature. Moreover, not a few 1. Janaka Emperor or ‘Videha’
kings abdicated and became ascetics but many This towering personality was a master
of them continued living in royal ambience, of the Vedas, endowed with keen intelligence
ruled kingdoms yet lived and taught and, familiar with the esoteric teachings of the
Upanishads. Upanishads. He once ‘performed a yajna, Vedic

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sacrifice, in which gifts were freely distributed two rishis Silaka Salavatya and Chaikitayana
to Vedic scholars from the countries of Kuru Dalbhya, who were adepts on the secret of
and Panchalas.’ Janaka wanted to know which the Udgitha as taught in the Sama Veda. So
was the, ‘most erudite of the Vedic scholars’ confidant was Pravahana Jaivali that he said
and he had a thousand cows confined to a to them, ‘You two please discuss first, I shall
pen and on the horns of each cow were fixed hear you two brahmins talk (meaningless
10 padas of gold. Janaka said, ‘Let him who is sentences).’ As their discussion was without
the best Vedic scholar drive the cows home.’ any conclusion, Pravahana Jaivali showed
None dared, except the sage Yajnavalkya. The them that their knowledge of the Udgitha was
chief priest and other great rishis proceeded limited and inferior. The king then taught the
to test his knowledge. A learned debate ensued two rishis the subtle and supreme aspects of
which is considered the greatest and the the Udgitha.
highest metaphysics ever produced by the In an important section (chapter V. 3) in
human mind. Janaka presided over this debate the same Upanishad, Shvetaketu, grandson of
proving his own stature among the scholars.8 Aruna, goes to the assembly of the Panchalas
Janaka also appears as a disciple of and Pravahana Jaivali asked him, ‘My boy,
Yajnavalkya, whose powerful discourse on the did your father instruct you?’ When
identity of the jiva, soul, and Brahman through Shvetaketu answered in the affirmative, the
the three states of waking, dream and deep king proceeded to question him: ‘Do you know
sleep and the processes of death and rebirth is where the creatures go upto from here? Do
grand. At one point Yajnavalkya became you know how they return? Do you know
apprehensive that the intelligent emperor was where the path of the gods and the path of the
driving him by his pointed questions to manes part? Do you know how that world
disclose all the secret teachings. The does not become filled? Do you know how
culmination comes when Yajnavalkya tells the water comes to be known by the word ‘Person’
Emperor that he, Janaka, had attained ‘the after the fifth oblation?’ Shvetaketu couldn’t
world of Brahman which is sinless, taintless, answer even one question. Pravaha Jaivali
free from doubts.’9 reprimanded him by saying that if he knew
At the end of the fifth section of the nothing, then why did he say he was
Brihadaranyaka Upanishad (V.11.8), Janaka instructed?
instructs Budila, son of Asvatarasva, Shvetaketu returned home humiliated
concerning the mystic Gayatri mantra, on and related what had happened to his father
knowing which one becomes pure, clean, free Gautama. His father confessed that he too was
from decay and death. Swami Vivekananda ignorant of this knowledge. Gautama hurried
says that though a ruler, he was entirely bereft to Pravahana Jaivali and asked the king for
of the body idea. Even the great sage Vyasa the instruction, settling for nothing less. The
sent his perfect son Suka to be tested by Janaka king requested the sage to stay for a long time
in Brahma-vidya. and told him that, ‘this knowledge did not go
to the Brahmanas. Therefore, in the past, in all
2. Pravahana Jaivali of the Panchalas the worlds teacher-ship was of the Kshatriyas.’
In the Chandogya Upanishad (I.9.1), Pravahana Jaivali then taught Gautama the
Pravahana Jaivali is shown discussing with knowledge of the Pancha-agni vidya, knowledge

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 134

of five fires, which deals with the soul’s rebirth 4. Ashvapati, son of Kekaya
following death, the soul’s connection with the Five great married rishis, ‘adepts in the
cosmos and two paths of the gods and the Vedas conducted a discussion: Which is our
manes and the lower third that gives repeated Atman, Who is Brahman?’ Failing to reach a
births as low creatures. consensus they decided to visit Uddhalaka,
This same teaching is repeated in the son of Aruna, for clarification. Uddhalaka
Brihadaranyaka Upanishad (VI-ii-1), where unsure of his own knowledge, requested the
Pravahana is shown teaching the sage Aruni. five sages that they all should proceed to
Similarly in the Kausitaki Upanishad (Chp I), a Ashvapati, son of Kekaya. On reaching the
king named Chitra of the Garga line imparted king’s palace they were individually honoured.
this same knowledge to Gautama. The king informed them that a sacrifice was
going to be performed and promised each one
3. Janasrutih Pautrayana (the grandson of wealth equivalent to that of the officiating
Janasruta’s son) priest’s remuneration. The king then declared
King Janasrutih Pautrayana offered gifts that in his kingdom there were no thieves,
with due respect, gave plentifully, and cooked misers, drunks, none who did not perform
for many. He had rest houses constructed in sacrifices, none illiterate, no lewd persons, or
all places with the idea, ‘They (his subjects) adulteress (the king was establishing his good
will indeed eat my food everywhere.’ His conduct for, persons of high standing—like
belief of being the most meritorious person these rishis—do not accept gifts from bad
was shattered when he heard two swans say people).
that the lustre of the king was insignificant to The six rishis rejected the king’s offer for
that of Raikva with a cart, because all virtuous wealth saying that they had come for
deeds performed by people everywhere get knowledge of the Vaisvanara that he possessed.
included in the person of the Raikva because Ashvapati agreed to teach them and on the
of his knowledge.’ next day the rishis approached the king as
The king despatched his attendants to pupils. He instructed them in the secret and
search for the sage Raikva and they finally complete knowledge of the Vaisvanara Atman.
located him sitting under a cart, scratching his This is the reality that connects the individual
itches, Janasrutih Pautrayana approached him with the universal through sacrifice and
humbly with gifts consisting of six hundred meditation.11
cattle, a priceless necklace and a chariot drawn
by she-mules. Raikva was not impressed with 5. Ajatashatru, King of Benaras
the king’s gifts. Janasrutih Pautrayana returned A vainglorious brahmin of the Garga clan
with thousand cattle, the necklace, a chariot called Balaki approached Ajatashatru, the king
drawn by she-mules and his own daughter to of Benaras with the intention: ‘I will teach you
be offered as wife. Raikva now accepted the about Brahman.’ Ajatashatru offered him a
gift and commenced instructing the king on thousand cows for this and likened himself to
the Samvarga Vidya. This is the knowledge of Janaka (known for his magnanimity). Proud
the ten ‘places of merger’ in the human and Balaki began describing the attributes of
divine planes that constitute the krita, which Brahman as reflected in objects like the sun,
exist as Virat Purusha, Cosmic Person.10 moon, lightning, space, mirror, the sound of

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walking and shade. The king interrupted him warrior class who were deep thinkers and
every time and showed that he already sincere seekers of truth. A story is told of a
possessed a higher aspect of that knowledge. prince Hiranyanabha who approached Sukesa,
Twelve times did Balaki try to teach the Saguna son of Bharadvaja, and asked him, ‘Bharadvaja,
(Conditioned) Brahman, and twelve times did do you know the Purusha (Supreme Person)
Ajatashatru show that Balaki’s knowledge was of sixteen parts?’ Sukesha didn’t and the prince
immature. stood disbelieving. Sukesha insisted that he
After this humiliation the king enquired, really was ignorant about this reality but knew
‘Is this all?’ Balaki now thoroughly chastened the price of speaking falsehood, he would dry
begged to be the king’s pupil. Ajatashatru then up like a tree. Hiranyanabha silently climbed
took him by his hand and taught him through his chariot and left. This question rankled
insight and example the three states of Sukesa who later received the answer from
consciousness and then led Balaki’s the sage Pippalada.13
understanding gradually to the secret Truth of We need to be daring and dynamic
truths, from where emanate all organs, worlds, seekers of truth like those old warrior sages,
gods and beings.12 for as Swamiji says,
‘You, and I, and everyone of us will be called
Conclusion upon to become Rishis. . . and then standing up
The Upanishadic sages mentioned above in that glorious light of Rishihood each one of
were representative of a larger number of us will be a giant.’ 14

Notes
1. Complete Works of Swami Vivekananda, 9 vols 6. CW, 2: 291
(Kolkata: Advaita Ashrama, 1-8 1989; 9 1997) 3: 7. ibid, 2: 415-8
175 (hereafter CW) 8. Brihadaranyaka Upanishad, Chapter-III
2. Shankaracharya introduction to the Katha 9. ibid, Chapter-IV
Upanishad. 10. Chandogya Upanishad, IV. 3
3. Swami Tathagathananda, The Journey of the 11. ibid, V. 11
Upanishads to the West (Kolkata, Advaita 12. Brihadaranyaka Upanishad, II; Kaushitaki
Ashrama, 2004) Upanishad, VI
4. CW, 1: 356 13. Prashna Upanishad, 4th chapter
5. ‘Modern India’, in CW, Vol 4 14. CW, 3: 175

Once a young woman came to Shanti Ashrama [in USA]. She had heard that in the
forest retreats in India, the students serve the teacher: ‘Let the student, fuel in hand,
approach a guru who is well versed in the Vedas and always devoted to Brahman’
(Mundaka Upanishad, 1.2.112). She therefore went into the forest, gathered a few
sticks of dry wood, and went to Swami Turiyananda’s tent. The swami heard her
approach, and said, ‘Yes, come in.’ She entered, laid the wood before him, and sat
down. Swami Turiyananda understood the meaning at once, and was touched at the
simplicity and humility of this highly cultured young woman.
—God Lived With Them, p. 375

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 Sages of the Upanishads
SWAMI SATYAMAYANANDA

Who is a Sage is that it destroys, splits up, the seeds of

In Indian religious context a sage (rishi), worldly existence such as ignorance.’2 It also
is not merely a wise person with a lot of connotes the humility with which the student
experience but one who has directly seen should approach the teacher. The Upanishads
Reality. This sage or ‘seer’ (also called muni form the basis of almost all latter philosophical
and vipra), is a spiritually inspired poet (kavi), schools and religions in India, and has in its
a sanctified person. Says Swami Vivekananda, various forms, been influencing world
‘The Rishi as he is called in the Upanishads is philosophical thought. 3
not an ordinary man, but a mantra-drastha [see-
er of mantras]. He is a man who sees religion, to Getting Connected with Them
whom religion is not merely book-learning, not Generally one views history as something
argumentation, nor speculation, nor much unrelated to oneself, though one habitually
talking, but actual realization, a coming face to hears of history repeating itself. In India, with
face with truths which transcend the senses. This its living traditions, culture, and religion
is Rishihood.’1 originating from the Vedas, a multi-layered
bonding with the past is inevitable. The layers
Upanishads mean Self-Knowledge are intellectual, emotional and moral. A genetic
The Upanishads form the jnana kanda lineage consolidates these bonds. This apart,
(knowledge section) of the Vedas. This pre- every being is connected psychically and
Buddhist mass of thoughts called Brahma-vidya, spiritually to the sages and the Upanishads,
knowledge of Brahman, was realized and for within everything is the reality called
taught by a succession of sages as early as Atman-Brahman seen by the sages, and which
1000 BCE. The Upanishads are free from can be ‘seen’ even today and to do this is the
cumbersome ritualism and speak of the reality real, ever-lasting goal of human life.
in a highly symbolical and mystical language. Every one, it is believed, is born with
They are also called: Aranyaka, forest five debts: to the gods, rishis, manes, humans,
philosophy, and Rahasya, secret. The Kena and beings. Studying the scriptures repays the
Upanishad (IV.2) speaks of ‘Upanishad’ as: debt to the rishis. There are also rituals
secret knowledge; the Brihadaranyaka Upanishad connected with their worship and remem-
as: ‘Truth of truths’ (II.I.20). The word brance. Thus this connectedness has produced
Upanishad implies: ‘The knowledge of the rishis uninterruptedly and in abundance over
knowable entity (Brahman) presented in the the centuries and this is the real history of
scriptures. The significance of this knowledge India.

Swami Satyamayananda of Advaita Ashrama, Kolkata, contributes thoughtful articles to The Vedanta Kesari.

V e d a n t a K e s a r i ~ 571 ~ D E C E M B E R 2 0 0 7
 132

Upanishads Today The Rishi Model for Today

Scientists, psychologists, neurologists and A major social, intellectual, moral, and
philosophers believe that they are storming spiritual upheaval occurred during the
the last citadel of mystery, viz., consciousness, Upanishadic age making it broad and freeing
but what they refer is just a shoreline of a vast it from the old emphasis on ritualism. Many
ocean of Consciousness (Chit in Sanskrit). This of the warrior class, kshatriyas, were at the
vast ocean was charted and plumbed minutely forefront and exerted a powerful influence on
by the brave rishis. They were, ‘Bold thinkers the teachings and teachers of the Upanishads.5
in all their ideas; so bold that one spark of Swamiji says, many of the Upanishads, ‘have
their thought frightens the so-called bold been the outcome, not of retirement into
thinkers of the West.’4 forests, but have emanated from persons
Knowing that human nature is the result whom we expect to lead the busiest lives—
of many metaphysical forces, the Upanishadic from ruling monarchs.’6 That paradigm shift
society was geared to inexorably raise even made India really great for all time to come.
its lowest member of society to spiritual India, today, with its new dynamism is
freedom. Today, people acknowledge that the also going through another mighty transition.
neglect and blindness about the spiritual Swamiji had told Sister Nivedita to visit
dimension of the personality has well nigh Gopaler Maa (one of Sri Ramakrishna’s
destroyed humanity. Thoughtful people are devotees), and witness, ‘the old India…the
thus veering towards the Upanishads. Thus India of prayers and tears, of vigils and fasts,
the sages and the Upanishads stand that is passing away, never to return!’7 Swamiji
vindicated. had also predicted that the present transition
would take India to even more glorious heights
Rishis in Ancient India than she had ever attained. Swamiji, born in a
Most people picture the rishis as ascetics kshatriya family, was a rishi, and he preached
who lived in forest hermitages, wore loincloth Practical Vedanta. His genius and vision
of skins or coarse cloth, lived on what forests combined the dynamism of the Upanishads
provided, tied a topknot and wore rudraksha with the dynamism of the present age as a
beads and beards. Some of them were married panacea for all-round development. This
while others were celibate recluses. This naturally calls for a model that is in consonance
invariable mental picture is partial. Most of with the past, present, and the future and we
the rishis lived in communities, large and find the spirit of enquiry of those old warrior/
small. Then there were women sages some king-sages yet standing as a glorious example
were sadyovahas, who studied till marriage, and to emulate.
the brahmavadinis, who deliberated on
Brahman and stayed unmarried. One also Sage-kings in the Upanishad Literature
comes across lots of pure and spirited youth
in the Vedic literature. Moreover, not a few 1. Janaka Emperor or ‘Videha’
kings abdicated and became ascetics but many This towering personality was a master
of them continued living in royal ambience, of the Vedas, endowed with keen intelligence
ruled kingdoms yet lived and taught and, familiar with the esoteric teachings of the
Upanishads. Upanishads. He once ‘performed a yajna, Vedic

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sacrifice, in which gifts were freely distributed two rishis Silaka Salavatya and Chaikitayana
to Vedic scholars from the countries of Kuru Dalbhya, who were adepts on the secret of
and Panchalas.’ Janaka wanted to know which the Udgitha as taught in the Sama Veda. So
was the, ‘most erudite of the Vedic scholars’ confidant was Pravahana Jaivali that he said
and he had a thousand cows confined to a to them, ‘You two please discuss first, I shall
pen and on the horns of each cow were fixed hear you two brahmins talk (meaningless
10 padas of gold. Janaka said, ‘Let him who is sentences).’ As their discussion was without
the best Vedic scholar drive the cows home.’ any conclusion, Pravahana Jaivali showed
None dared, except the sage Yajnavalkya. The them that their knowledge of the Udgitha was
chief priest and other great rishis proceeded limited and inferior. The king then taught the
to test his knowledge. A learned debate ensued two rishis the subtle and supreme aspects of
which is considered the greatest and the the Udgitha.
highest metaphysics ever produced by the In an important section (chapter V. 3) in
human mind. Janaka presided over this debate the same Upanishad, Shvetaketu, grandson of
proving his own stature among the scholars.8 Aruna, goes to the assembly of the Panchalas
Janaka also appears as a disciple of and Pravahana Jaivali asked him, ‘My boy,
Yajnavalkya, whose powerful discourse on the did your father instruct you?’ When
identity of the jiva, soul, and Brahman through Shvetaketu answered in the affirmative, the
the three states of waking, dream and deep king proceeded to question him: ‘Do you know
sleep and the processes of death and rebirth is where the creatures go upto from here? Do
grand. At one point Yajnavalkya became you know how they return? Do you know
apprehensive that the intelligent emperor was where the path of the gods and the path of the
driving him by his pointed questions to manes part? Do you know how that world
disclose all the secret teachings. The does not become filled? Do you know how
culmination comes when Yajnavalkya tells the water comes to be known by the word ‘Person’
Emperor that he, Janaka, had attained ‘the after the fifth oblation?’ Shvetaketu couldn’t
world of Brahman which is sinless, taintless, answer even one question. Pravaha Jaivali
free from doubts.’9 reprimanded him by saying that if he knew
At the end of the fifth section of the nothing, then why did he say he was
Brihadaranyaka Upanishad (V.11.8), Janaka instructed?
instructs Budila, son of Asvatarasva, Shvetaketu returned home humiliated
concerning the mystic Gayatri mantra, on and related what had happened to his father
knowing which one becomes pure, clean, free Gautama. His father confessed that he too was
from decay and death. Swami Vivekananda ignorant of this knowledge. Gautama hurried
says that though a ruler, he was entirely bereft to Pravahana Jaivali and asked the king for
of the body idea. Even the great sage Vyasa the instruction, settling for nothing less. The
sent his perfect son Suka to be tested by Janaka king requested the sage to stay for a long time
in Brahma-vidya. and told him that, ‘this knowledge did not go
to the Brahmanas. Therefore, in the past, in all
2. Pravahana Jaivali of the Panchalas the worlds teacher-ship was of the Kshatriyas.’
In the Chandogya Upanishad (I.9.1), Pravahana Jaivali then taught Gautama the
Pravahana Jaivali is shown discussing with knowledge of the Pancha-agni vidya, knowledge

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of five fires, which deals with the soul’s rebirth 4. Ashvapati, son of Kekaya
following death, the soul’s connection with the Five great married rishis, ‘adepts in the
cosmos and two paths of the gods and the Vedas conducted a discussion: Which is our
manes and the lower third that gives repeated Atman, Who is Brahman?’ Failing to reach a
births as low creatures. consensus they decided to visit Uddhalaka,
This same teaching is repeated in the son of Aruna, for clarification. Uddhalaka
Brihadaranyaka Upanishad (VI-ii-1), where unsure of his own knowledge, requested the
Pravahana is shown teaching the sage Aruni. five sages that they all should proceed to
Similarly in the Kausitaki Upanishad (Chp I), a Ashvapati, son of Kekaya. On reaching the
king named Chitra of the Garga line imparted king’s palace they were individually honoured.
this same knowledge to Gautama. The king informed them that a sacrifice was
going to be performed and promised each one
3. Janasrutih Pautrayana (the grandson of wealth equivalent to that of the officiating
Janasruta’s son) priest’s remuneration. The king then declared
King Janasrutih Pautrayana offered gifts that in his kingdom there were no thieves,
with due respect, gave plentifully, and cooked misers, drunks, none who did not perform
for many. He had rest houses constructed in sacrifices, none illiterate, no lewd persons, or
all places with the idea, ‘They (his subjects) adulteress (the king was establishing his good
will indeed eat my food everywhere.’ His conduct for, persons of high standing—like
belief of being the most meritorious person these rishis—do not accept gifts from bad
was shattered when he heard two swans say people).
that the lustre of the king was insignificant to The six rishis rejected the king’s offer for
that of Raikva with a cart, because all virtuous wealth saying that they had come for
deeds performed by people everywhere get knowledge of the Vaisvanara that he possessed.
included in the person of the Raikva because Ashvapati agreed to teach them and on the
of his knowledge.’ next day the rishis approached the king as
The king despatched his attendants to pupils. He instructed them in the secret and
search for the sage Raikva and they finally complete knowledge of the Vaisvanara Atman.
located him sitting under a cart, scratching his This is the reality that connects the individual
itches, Janasrutih Pautrayana approached him with the universal through sacrifice and
humbly with gifts consisting of six hundred meditation.11
cattle, a priceless necklace and a chariot drawn
by she-mules. Raikva was not impressed with 5. Ajatashatru, King of Benaras
the king’s gifts. Janasrutih Pautrayana returned A vainglorious brahmin of the Garga clan
with thousand cattle, the necklace, a chariot called Balaki approached Ajatashatru, the king
drawn by she-mules and his own daughter to of Benaras with the intention: ‘I will teach you
be offered as wife. Raikva now accepted the about Brahman.’ Ajatashatru offered him a
gift and commenced instructing the king on thousand cows for this and likened himself to
the Samvarga Vidya. This is the knowledge of Janaka (known for his magnanimity). Proud
the ten ‘places of merger’ in the human and Balaki began describing the attributes of
divine planes that constitute the krita, which Brahman as reflected in objects like the sun,
exist as Virat Purusha, Cosmic Person.10 moon, lightning, space, mirror, the sound of

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walking and shade. The king interrupted him warrior class who were deep thinkers and
every time and showed that he already sincere seekers of truth. A story is told of a
possessed a higher aspect of that knowledge. prince Hiranyanabha who approached Sukesa,
Twelve times did Balaki try to teach the Saguna son of Bharadvaja, and asked him, ‘Bharadvaja,
(Conditioned) Brahman, and twelve times did do you know the Purusha (Supreme Person)
Ajatashatru show that Balaki’s knowledge was of sixteen parts?’ Sukesha didn’t and the prince
immature. stood disbelieving. Sukesha insisted that he
After this humiliation the king enquired, really was ignorant about this reality but knew
‘Is this all?’ Balaki now thoroughly chastened the price of speaking falsehood, he would dry
begged to be the king’s pupil. Ajatashatru then up like a tree. Hiranyanabha silently climbed
took him by his hand and taught him through his chariot and left. This question rankled
insight and example the three states of Sukesa who later received the answer from
consciousness and then led Balaki’s the sage Pippalada.13
understanding gradually to the secret Truth of We need to be daring and dynamic
truths, from where emanate all organs, worlds, seekers of truth like those old warrior sages,
gods and beings.12 for as Swamiji says,
‘You, and I, and everyone of us will be called
Conclusion upon to become Rishis. . . and then standing up
The Upanishadic sages mentioned above in that glorious light of Rishihood each one of
were representative of a larger number of us will be a giant.’ 14

Notes
1. Complete Works of Swami Vivekananda, 9 vols 6. CW, 2: 291
(Kolkata: Advaita Ashrama, 1-8 1989; 9 1997) 3: 7. ibid, 2: 415-8
175 (hereafter CW) 8. Brihadaranyaka Upanishad, Chapter-III
2. Shankaracharya introduction to the Katha 9. ibid, Chapter-IV
Upanishad. 10. Chandogya Upanishad, IV. 3
3. Swami Tathagathananda, The Journey of the 11. ibid, V. 11
Upanishads to the West (Kolkata, Advaita 12. Brihadaranyaka Upanishad, II; Kaushitaki
Ashrama, 2004) Upanishad, VI
4. CW, 1: 356 13. Prashna Upanishad, 4th chapter
5. ‘Modern India’, in CW, Vol 4 14. CW, 3: 175

Once a young woman came to Shanti Ashrama [in USA]. She had heard that in the
forest retreats in India, the students serve the teacher: ‘Let the student, fuel in hand,
approach a guru who is well versed in the Vedas and always devoted to Brahman’
(Mundaka Upanishad, 1.2.112). She therefore went into the forest, gathered a few
sticks of dry wood, and went to Swami Turiyananda’s tent. The swami heard her
approach, and said, ‘Yes, come in.’ She entered, laid the wood before him, and sat
down. Swami Turiyananda understood the meaning at once, and was touched at the
simplicity and humility of this highly cultured young woman.
—God Lived With Them, p. 375

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 Upanishadic Ideas in Popular Culture
Upanishads are a treasure house of wisdom. They provide an insight into what human beings
seek and can attain ultimately. Many of the well-known verses, prayers and statements found in
Upanishads are used in India as popular slogans. Numerous educational and professional institutions
in India have drawn from Upanishads their emblems and mottos. Following is a random collection
of some of these mottos. Besides enlisting Upanishadic phrases, we have also included a few others
which are from the Bhagavad Gita, for Swami Vivekananda always called the Gita as ‘a banquet of
finest flowers from the Upanishads’.

1. Satyameva Jayate (Mundaka Upanishad, III.i.6): India’s National Emblem

2. Sham No Varunaha (Shanti Mantra, Taittiriya Upanishad): Motto of the Indian Navy
3. Asato Ma Sad Gamaya (Brihadaranyaka Upanishad, I.iii.28): Motto of Central Board
of Secondary Education, New Delhi
4. Vidyaya Amritamashnute (Isha Upanishad 11): Motto of National Council for
Research and Training in Education (NCRTE)
5. Tejasavi Navadhitamastu (Shanti Mantra, Katha Uanishad): Motto of University
of Andhra, and IIM, Bangalore
6. Uttishthata Jagrata Prapya Varanni Bodhata (Katha Uanishad, I.iii.14): Motto of Bengal
Engineering and Science University, Shibpur, near Kolkata.
7. Tatvam Pushan Apavrunu (Isha Upanishad, 15): Motto of Kendriya Vidyalayas
8. Satyam Vada Dharmam Chara (Taittiriya Upanishad, I.xi.1): Motto of Sri Satya Sai
University
9. Tamaso Ma Jyotir Gamaya (Brihadaranyaka Upanishad, I.iii.28): Motto of IIT, Kanpur
10. Yoga Karmasu Kaushalam (Bhagavad Gita, 2. 50): Motto of IIT, Kharagpur
11. Siddhir Bhavati Karmaja (Bhagavad Gita, 4. 12): Motto of IIT, Madras
12. Yoga Keshman Vahamyaham (Bhagavad Gita, 9. 22): Motto of Life Insurance Company

Four maha-vakyas (great sentences about the Ultimate Reality)

1. Tatavamasi (‘You are That’) - Chandogya Upanishad VI.viii.7

2. Aham Brahma asmi (‘I am That’) - Brihadaranyaka Upanishad I.iv.10
3. Prajnanam Brahma (Consciousness is the Ultimate Reality) - Aitareya Upanishad III.i.3
4. Ayamatma Brahma (This Atman is Brahman) - Mandukya Upanishad, I. 2

I
I

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 The Upanishads and the Corporate World:
Can the Twain Shake Hands?
S K CHAKRABORTY

The Present Scenario however, this may also be a true need of the
This short critical essay proceeds on the hour.
supposition that the corporate or business This is the present corporate scenario—
world is willing to question its present profane downright materialistic. But considering the
leanings, and to emotionally incline towards growing unhappiness and lack of meaning
the Sacred. For, Bharat’s Veda-Vedanta have (expressed through rising instances of violence,
always upheld the Sacred as the hub of all— depression and even suicides), there is a need
secular as well as transcendental1. It may not to examine the issue of what remedies can be
be an exaggeration to say that the corporate considered to solve the paradox.
world is today mostly obsessed with:
❖ Rank order status in the corporate league Then and Now
In the opening section of the Katha
❖ Share market valuation
Upanishad (I.i.23-25), Yama, the god of Death,
❖ Competitive supremacy
presents to the young Nachiketa a veritable
❖ Treating human beings as ‘resources’
secular Heaven (?!) of artha (money) and kama
❖ Humans as compulsive money-makers and (desires). 2 Almost nothing we increasingly
consumers hanker after today had been left out in the list
❖ Nature as impersonal and non-conscious, and of gifts announced by Death. Only a few
hence subject to reckless exploitation. ancient words may be replaced by modern
A genuine interaction with the Upani- ones, for example, women in chariots by
shads cannot even commence with the above models in cars, vast expanse of earth by global
goals receiving top priority, all else being market, sons and grandsons by human
treated as inferior to it. Except occasional or resources and so on. The corporate business
casual lip-service, there are no signs that the sector today seems to follow, essentially, the
globalization-modernization-developmental same mode of temptation that Death had
agenda is willing to take a pause and adopted. A telling symbolism indeed!
introspect. It is mostly full of guileful How did the young boy, Nachiketa,
deception, animated by greed. Such a respond to the seductive tactics of Death? This
backdrop is hardly inspiring for connecting young spiritual genius’ replies are (I.i.26-9) are
business-as-it-is with Vedanta. Paradoxically, the most powerful defense of the sacred,
Prof. S. K. Chakraborty is the former convenor of the Management Centre for Human Values Group, Indian
Institute of Management, Kolkata. He is well-known for his writings and talks on inculcating Indian ethos in
management studies and practices. His books include Management by Values, Ethics in Management, and
Values and Ethics for Organizations, among others. …

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saving the wisdom of Vedanta forever. He understood or admitted is that unless the
says: emotions or feelings are noble and pure and
‘Na vittena tarpaniyo manushyo’ (wealth the senses well-disciplined (chitta-shuddhi),
does not yield satisfaction), sharp intellect drives man and society to the
‘Sarveindriyanam jarayanti tejah’ (vigour of brink of destruction.
all the senses is dissipated), Nachiketa’s earlier responses show that
‘Abhidhyayan varnaratipramoda’ (deliberat- only because his heart was pure of ignoble,
ing on the real nature of music, disport and sensual cravings and emotions, his intellect
delight?). could keep him steady on his quest for the
Indeed, these are some of the eternal Self. In the present verse too the mind is
principles of true psychology which pour out likened to ‘reins’, and senses to ‘horses’. These
from the lips of youthful Nachiketa. ‘reins’ could often be unruly emotions. The
It is evident to us that if this variety of ‘horses’ too might be the wild senses of our
Nachiketa-psychology3 were to be publicised prana or the vital energy. Their alliance then
and propagated, with the same vigour and on naturally turns corrupt and vicious. The
the same scale as the vulgar artha-kama of charioteer-role of the intellect is thereby
today, the present type of Corporate or jeopardized. In fact, the intellect or reason then
business heaven (!) would just collapse. But submits to and executes the dictates of this
this will save today’s potential Nachiketas impure nexus, producing the massive
from destruction—as is happening now. corporate scams and scandals. The leader
Mother Earth could also be saved from becomes the led.
desecration of her resources and molestation Here are two instances of how corporate
of her ecological purity. But with sex relations emphasis of the Yayati-psychology (the
and stock market operations becoming subjects mindset of the king Yayati, who was a
of study at school, kama-kanchana (lust and slave to sensual pleasures and wanted to
greed) are now being enthroned as the ‘master continue his youth to fulfill this) of the
urge’ in education. So, future Nachiketas are Mahabharata (or Vishnu Purana) is out to
being nipped in the bud. obliterate the Nachiketa-psychology of the
Can amritasya putrah (‘the children of Upanishad.
immortal bliss’) and ‘human resources’ co- ❖ Earlier this year the editor of a widely
exist? How long can we strike at our own roots circulated English daily had written a special
of happiness and true well-being? article on the edit page of his newspaper. It
Another verse (I.iii.3) from the Katha contained an open espousal of the car-buying
Upanishad is sometimes mentioned with spree in India. What is wrong, the article
reference to the ‘charioteer’ role of intellect asked, if a person were to want to go for a
(buddhim tu sarathi). (The Upanishad compares specific foreign brand (which was named)
the human personality with a chariot; the from the present cheaper make (again the
senses with horses, mind with reins, intellect brand was named). Automobile manufac-
with the driver, and the human soul with its turers, banks, insurance companies—all
rider). This metaphor is often cited to support powerful players in the corporate world—are
the position that reason or intellect is the working together in this game of temptation.
highest human faculty. But what is not The GNP is rising. Statistics matter, not social

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health. Forget about pollution, congestion, The rich-poor gap is widening. There are
etc.—all silly sentiments! ‘haves’ and ‘have nots’ and they do not see
❖ A survey report in August 2007 eye to eye with each other. For the ‘haves’,
disclosed that divorce rates in Bangalore have ‘protection through renunciation’ means
increased manifold during the last few years. increasing the opportunity for looking at and
The chief culprit is the IT industry. It offers, of contacting the Self within. Renunciation
course, a lot of money and cars and bank without has to precede, by degrees, for the
deposits, and so on. But it extracts much more protection and discovery of Self within which
and makes one pay heavily in other ways. is unconditioned Bliss. This signifies a change,
Family life hits the rocks. Financial security a spiritual awakening.
and stress move hand in hand!4 So glory unto Besides, ‘not coveting wealth’ is the
Yayati-psychology, and down with Nachiketa antidote, in principle, to both the personally
psychology! foolish Yayati-syndrome and the globally
dangerous phenomenon of chaos and
The Remedy direction-less life. Booming material greed all
So far so good. Though one can say glory over the world, sparked by the ‘I need your
to Yayati, one must remember that even Yayati greed for my greed’ attitude, is the cause of
had to learn his lessons. After having enjoyed this state of affairs. The most apparent result
the senses, even the ‘borrowed youth’ of his of this trend is the irreversible depletion of
son, he exclaimed that as pouring ghee into the non-renewable material basis of the earth.
fire only makes it burn faster, so also indulging In other words, the Upanishadic message is:
in sense-pleasures only adds to our suffering. even for our future and long-term material
Now, therefore, let us consider what the interest itself, the current fury of instant
Upanishads counsel in this matter. The first materialism must be tamed. The corporate
verse of Isha Upanishad strikes two key-notes5: world must become conscious that the world
❖ Protect yourself through renunciation does not fold up with the few overlapping
(tyaktena bhunjitah); present generations only. The corporate
❖ Do not covet any wealth—either your interests are not the only interests in the world.
own or of others (ma gridhah kasyasviddhanam).
How contradictory, the corporate world The Upanishadic Vision of Life
might react, ‘to say renunciation protects!’ The seer of the Shvetashvatara Upanishad
India is materially a poor country. So the has had the vision of two kindred birds atop a
consumption race has to be run. Otherwise tree. One of them is restlessly tasting diverse
we shall fall behind. This whole idea of fruits on the tree—one sweet, next bitter, yet
renunciation is shameful! another sour, and so on. But the other bird
But the message of this prescription is keeps gazing steadily without eating (verse
not meant for the nearly thirty per cent of our 4.6).6
people who still live below the poverty line. It The verse transfers this analogy to the
is squarely directed to the uppermost ten per human person, the tree here being the body.
cent of our citizens who are skimming off an The restless bird is now the individual soul
indecently greater proportion of incremental (jivatma) which is mad with endless desires,
national wealth than is morally due to them. actions, results and stays drowned in them.

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Conceptually, therefore, the corporate world Upanishad offers us the pancha-kosha or five-
today is cashing in upon this ‘lower or restless sheath model of human personality. One
bird-self’ in the human. It believes in wonders again if this model gets its pride of
nourishing the lower self. Fuelling its Yayati- place in the prevailing personality develop-
appetites, the corporate world achieves its ment programmes launched by many outfits.
measurable results. But the non-measurable, The three outer layers or sheaths are material,
yet real, Self, remains still-born in the womb vital and mental (annamaya, pranamaya and
of human consciousness. Man just lives on the manomaya respectively). They envelop and
surface. Complex living then excites low shroud the two innermost layers, those of
thinking (for high thinking has perennially realization* and bliss (vijnanamaya and ananda-
been associated with simple living). maya) respectively (verses II. i-v). In Swami
The Kathopanishad speaks of two types Gambhirananda’s English translation of the
of human tendencies: preyas (the pleasurable) Shankara bhasya of this Upanished the
and shreyas (the beneficial). The lower bird of following sentences occur7:
the Shvetashvatra Upanishad and the preyas ❖ ‘All sins are verily caused by the
of Kathopanishad are twin-in-arms. The Isha identification of oneself with the body’.
seer warns this pair by the counsels of ‘Protect ❖ ‘In reality, bliss becomes higher in
yourself through renunciation’ and ‘Do not proportion as the heart becomes purer, calmer,
covet any wealth’. The ‘lower self’ or the and more freed from objects, whereby it
down-to earth-approach to life (vyavaharik becomes abler to reflect the bliss that is
vyaktitva) is deficit-driven, ever-hungry, Brahman’.
restless. The corporate world’s stock-in-trade In other words, growing moral dis-
is this deficit-driven (Buddhist tanha), lower soluteness and psychological stress are both
self. If business is for man, and not man for strongly correlated, nay confined, to the three
business, then the Upanishadic ‘higher Self’ outermost sheaths. A vital curative and
or man’s Divine Self (paramarthik vyaktitva) preventive remedy lies in learning to dis-
must be the ultimate polestar to guide its identify with these outer layers.
course. Man’s higher or Divine Self is purna Preventive remedy lies in learning to dis-
(self-fulfilled). Should not the corporate world identify with these outer layers and re-identify
reduce, if not immediately stop, its designs oneself with the two innermost ones. Once
for dragging man out and away evermore more we confront the obstacles to this process
from his real ‘human right’? Upanishads posed by the corporate world which is now in
declared long, long ago that seeking the inner the driver’s seat for managing society. The
self is the real goal of life. It is the nourishment business world, through aggressive and
of this shreya, this ‘higher bird’, this purna Self baneful advertising, preys relentlessly upon
which has to be the goal of every human these extrovert (bahirmukhi) outer sheaths,
endeavour, including that of secular science-
technology-commerce.
* The author is grateful to Mahamahopadhyay
Dr. Gobinda Gopal Mukhopadhyaya for
The Five-sheath Model of Human Personality suggesting this rendering of vijnana. ‘Realization’
Let us now turn to the Upanishadic seems to convey better the essence of vijnana than
concept of human personality. The Taittiriya intellect, knowledge etc. do.

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giving little chance or incentive to us to revert revolution. The corporate world, in league
to the antarmukhi inner sheaths. Without this with science-technology-politics, is in fact
capability, we cannot incubate the self-existent swiftly dis-empowering the self-sustaining
Bliss sheath deep within. local economic systems. The rural population
is being enslaved anew in subtle ways (e.g.
Swami Vivekananda’s Counsel recent events in Singur and Nandigram in
Swami Vivekananda hit the bull’s eye Bengal). Globalization too is really a mask for
more than a century ago, when not even a promoting the national interests of rich
faint glimmer of the voracious corporate world countries. The corporate lords are the rulers
of today had peered over the horizon. To a in this new brand of expansionism.9
question put to him on the Vedantic idea of The Chhandogya Upanishad (7.23.1)
civilization at Harvard, he had replied:8 beckons human beings towards the bhuma, the
‘You are philosophers, and you do not think that Infinite, the Whole10. The corporate world fails
a bag of gold makes the difference between man miserably to measure up to this saving
and man. What is the value of all these machines principle. The bhuma cannot even be
and sciences? They have only one result: they approached if our lives are crushingly
spread knowledge. You have not solved the burdened with finites (alpa). Can we, after
problem of want, but made it only keener. Swamiji, therefore hope that the corporate
Machines do not solve the poverty question; they world will re-invent itself, even lose itself, to
simply make men struggle the more. restore the usurped human right—to seek the
Competition gets keener.’ bhuma and its ananda? Vedanta as a transmitter
One might compress Swamiji’s analysis is peerless. But will the corporate world receive
into this aphorism: ‘less is more versus more the signals and respond?
is less’. A sustainable culture like Bharatvarsha Sri Aurobindo had given us the strength
is being forcefully uprooted from its sattvic to do so exactly a century ago:11
‘less is more’ ethos, and flung on to the
‘We should be absolutely unsparing in our attack
unsustainable rajasic ‘more is less’ mode. But
on whatever obstructs the growth of the nation,
this is covered by the sweet rhetoric of poverty
and never be afraid to call a spade a spade. . .
alleviation, development, etc. The corporate We have strong things to say; let us say them
world, its emperors and lords, are engaged in strongly; we have stern things to do; let us do
a competitive race to annex rural India too in them sternly’ (April 13, 1907).
the name of ‘rural marketing’. Sure, the poor
need basics like housing, health, clothing and The only difference between then and
some education. The satisfaction of these now is the change in the political configuration
humane needs stabilizes and strengthens of the world and that of India in it. But the
society. But when dissipative, disruptive and essential spirit of Sri Aurobindo’s call remains
even destructive wants (e.g. cell phones) are fully valid across the century. Shall we see the
craftily projected as needs, the cause of the infinite, the purna, or remain satisfied with
poor is undermined. This is inhumane. For the illusive finite, the alpa? The choice lies in
instance, we fail to perceive any true benefit our hands, in our capacity to practise what
to rural India from the much-touted IT the Upanishad prod us to follow. †

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References
1. Chakraborty, SK; Management By Values, New 7. Gambhirananda, Swami; Taittiriya Upanishad,
Delhi: Oxford University Press, 1991, Chapter 8. Calcutta: Advaita Ashrama, 1980, p.104, p.108fn.
2. Gambhirananda, Swami; Katha Upanishad, 8. Vivekananda, Swami; Selections From Complete
Calcutta: Advaita Ashrama, 1980. Works, Calcutta: Advaita Ashrama, 1993, p.99.
3. Chakraborty, SK; Values and Ethics For Organiza- 9. Chakraborty, SK; Against The Tide, New Delhi:
tions, New Delhi: Oxford Press, 1998, p. 76. Oxford University Press, 2003, pp. 101-20, pp.141-
4. From the website: www.rediffmail.com, August 56.
3, 2007. 10. Swahananda, Swami; Chhandyoga Upanishad,
5. Gambhirananda, Swami; Isha Upanishad, Calcutta: Madras: Sri Ramakrishna Math, 1980, p.534.
Advaita Ashrama, 1983. 11. Aurobindo, Sri; India’s Rebirth, ed. Sujata Nahar,
6. Gambhirananda, Swami; Shventashvatara Mysore: Institute For Evolutionary Research,
Upanishad, Calcutta: Advaita Ashrama, 1986. 2000, pp.20-1.

The Signs of a Spiritually Liberated Person

How does a jivanmukta, a liberated soul, act? How does he move? How does he
live? Ordinary minds cannot understand his actions, life, or movements, any more than
a dreaming man can see the world of the awakened. The rishis of the Upanishads
declare that a jivanmukta is free from desires.
A jivanmukta is no longer vexed by fear: ‘For what was there to fear? It is from a
second entity that fear comes.’ As he himself is without fear, he does not become a
cause of fear to anyone; he regards all beings as projections of himself.
A jivanmukta is free from the illusion of individuality and therefore from the
possibility of pain. ‘He who knows Atman overcomes grief.’ ‘When in the body [thinking
this body is I, and I am the body] the Self is held by pleasure and pain; but when He is
free from the body [when He knows Himself to be different from the body], neither
pleasure nor pain touches Him.’
A liberated man is not given to inactivity, which is a characteristic of tamas. He
sees action in non-action and non-action in action. Actions do not cling to him. Even
while performing actions through his body and senses, he knows his inner Self to be
actionless and detached. He knows that the Self is not the doer, but the Witness; It is
not the actor, but the Spectator. He can never perform an evil action. All his evil
instincts were destroyed when he practiced spiritual discipline. Only good comes out of
him—and that, too, without any effort.
A liberated soul has attained the blessed state of being free
from doubt. ‘All doubts are resolved.’ His knowledge of Atman
is not based upon intellect but is the result of direct experience.
And the illusion, once destroyed, does not come back.
—Swami Nikhilananda, The Upanishads,
A New Translation, Ramakrishna Vivekananda Centre,
New York, 1: 105-106

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 Upanishads—the Bedrock of Indian Culture
PRAMOD KUMAR

A curious phenomenon occurred in the We often forget that every culture has
year 2000. Known as the Y2K Bug, it caused an underlying vision or philosophy which
widespread panic that industries and strongly influences its value systems, customs
government services worldwide supported by and practice—from attitudes, beliefs and
computer systems would cease operating at cultural sensitivities at the psychological level
the stroke of midnight on December 31, 1999, to the gross physical expressions such as dress
when the ‘97, 98, 99, ??’ numbering order codes, food habits and body language.
suddenly became invalid. Companies and Many young Indians ask: ‘Why do we
organizations world-wide checked and say “namaste” when we greet someone? Why
upgraded their computer systems. The is vegetarianism such an important cultural
preparation for Y2K had a significant effect value for a large majority of Indians? Why do
on the computer industry. However, no we cremate a dead body while people of other
significant computer failures occurred when religions prefer a burial? Is idol worship
the clocks rolled over into 2000. The debate sanctioned by the scriptures or is it a later
continues on whether the problem had been aberration which crept into Hindu religion?’
overstated, thanks to the media hype and Indeed, the modern Indian finds himself
doomsday predictions which filled the air as in a dilemma while trying to answer such
the deadline drew closer.1 questions because the underlying Vedantic
In this context, let us consider the vision is not clearly understood. Let us
religious and theological groundwork of this examine some key concepts which we come
apparently technical bug. Christians world- across in the Upanishads and how these ideas
wide had been oppressed and terrorised by have influenced the fabric of Indian culture.
their belief in apocalypse (an event resulting
in great destruction and change) by many Upanishads and Indian Value Systems
missionaries who predicted the return of Jesus Let us begin by referring to the well-
Christ in year 2000. A part of the pain, if not known first verse from the Isha Upanishad:
the whole of it, had its origin in this ‘All this is for habitation by the Lord, whatsoever
unfounded belief. In other words, a religious is individual universe of movement in the
belief and a modern computer program design universal motion. By that renounced thou
are not found to be living in two different shouldst enjoy; lust not after any man’s
worlds! possession.’2

The author is Assistant Professor and Coordinator of the Cultural Education Programme at Amrita University in
Coimbatore, Tamilnadu. He is a Trustee of the International Forum for India’s Heritage and Resource Person for
the Human Excellence Project of the Bharatiya Vidya Bhavan Coimbatore Kendra. He writes a weekly Vedanta
column for the OneIndia webportal. …

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This verse is the quintessence of the divine law for the individual and social well-
Vedantic vision of the all-pervasive divinity being.
hidden behind the apparent world of names Thus, the Upanishadic vision of the
and forms, out of which spring all cultural Ultimate Reality, and how it underlies all
values such as the ones discussed above. This spiritual and moral values, forms the
idea leads to treating everyone with a sense of foundation of all value systems. These value
respect. This explains the Hindu’s respectful systems permeate all the cultural forms and
attitude for all life forms including plants and attitudes prevalent in India today. Indian
animals. This is a recognition of the divine culture and Upanishads are inseparable.
spark hidden in everyone. Not only this The recent debate in London centred
respect for life but also all the values that have around the temple bull Shambo infected with
shaped the Hindu worldview like ahimsa (non- bovine tuberculosis3 is an interesting example
injury), satyam (truthfulness), brahmacharya of the Indian worldview born of the
(continence), aparigraha (non-possessiveness) Upanishadic vision. Though there were many
and asteya (non-stealing) can be seen to arguments against putting it to death, it had
originate from this vision. to be done after considering many medical
Indeed, one cannot injure any other living reasons. It only highlights the Indian
being if one feels the spark of divinity trying community’s inherent piety for sacred animals
to express itself through that life form. This is which is a natural corollary of the value
true basis of ahimsa or non-violence. One systems mentioned above. It is unfortunate
cannot utter a falsehood if one understands that some of the narrow evangelical and
the very nature of the Divine as Sat (Truth- pseudo-scientific elements fail to appreciate
Existence). Hence the insistence on satya or this cross-cultural difference. While the
truthfulness. One cannot steal because it Christian evangelists continue to trivialise
violates the law of dharma or mutual well- these Indian attitudes, a section of the
being and infringes on the rights of other living American scientific community levelled a
beings who also aspire for happiness. shocking allegation attributing the origin and
In fact this verse from Isha Upanishad spread of mad-cow disease to the immersion
quoted above makes a special reference to this of dead bodies in the Ganges!4 Indians need
value—‘lust not after any man’s possession’. not feel apologetic or intimidated by such
Similarly, since the Self transcends all duality, attempts for the Upanishads are an infallible
any distinction of sex is irrelevant, and there source of support for our belief systems.
can be no carnal desire for one who moves in Recognising the Upanishadic idea of oneness
Brahman. A man of chastity or self-control is of existence makes one truly considerate and
said to be following brahmacharya (‘one who kind.
lives in Brahman’). It would not be an exaggeration to add
The rishis perceived this all-pervading that even many of the social and political
divinity as ritam (cosmic order) and dharma institutions too have been influenced by the
(social order). Ritam or cosmic order refers to lofty thoughts of the Upanishads. Openness
the existence of certain laws and principles and acceptance is the hallmark of the
which govern the whole universe. And Upanishads. This one sees reflected in many
dharma is the recognition of an eternal and spheres of activities in India. Despite its many

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ups and downs, India owes its 60 years of Upanishads and Indian Education
democracy and free elections to the cultural The Upanishads are mostly a record of
ethos of debate and consensus born again of teacher-student dialogue. The following prayer
the Upanishads. from the Upanishads sums up the excellent
relationship that existed between them.
Upanishads and Indian Science
‘May both of us together be protected. May both
Now let us consider how the Upanishads
of us together be nourished. May we work
have shaped the Indian approach to scientific
together with great energy. May our study
temper. Here is a verse from the Kena
together be brilliant and effective. May we not
Upanishad (I,1-2)
hate or dispute with each other. Om Peace,
The Pupil asks: ‘At whose wish does the mind Peace, Peace.
sent forth proceed on its errand? At whose
The Upanishads laid the foundation for
command does the first breath go forth? At
the loving and respectful relationship between
whose wish do we utter this speech? What god
directs the eye, or the ear?’
the teachers and students which prevailed in
India till the modern education system ruined
The Teacher replies: ‘It is the ear of the ear, the
it with money, competition, hatred and
mind of the mind, the speech of speech, the
disharmony. The Upanishads contain touching
breath of breath, and the eye of the eye.’
stories of exemplary students like Uddalaka,
This is an apt example of how the Indian Upamanyu, Satyakama Jabali, Shvetaketu and
mind has been imbued with a spirit of inquiry Nachiketas and also great teachers like
right from its early days. India’s approach Yajnavalkya. While the modern system
and methodology in scientific research has emphasises mainly developing one’s intellec-
been deeply influenced by the spirit of inquiry tual capacities, the Upanishads emphasised the
which pervades the Upanishads. The Rishis development of character as the most
whose inquisitive minds set out to know the important part of education. The Upanishadic
Unknowable were able to break the secrets of teachers themselves led ideal lives and hence
matter. While science is an unending quest inspired their students to live lofty lives.
for knowledge, the Vedic mind searched for Swami Vivekananda considered the Upani-
the Ultimate Source of all matter and energy. shadic method of living together with ideal
Many of the modern day scientists have found teachers as the best form of education.
several parallels between the Upanishadic Institutions like Sannyasa, which later on
truths and the scientific discoveries. came to occupy central place in classical
The ancient text of Sulbasutras, containing Hinduism, also have their basis in the
many geometrical theorems and Ayurveda, Upanishads. The Upanishads glorify renun-
were also contributions of the same Vedic ciation but they do not impose it on all. They
culture of which the Upanishads form an well recognise the evolutionary needs of
integral part. Unlike modern science which different people.
limits itself to perceivable phenomena and
dismisses subtle phenomena as unscientific, Upanishads and Indian Customs
the quest of the Vedic seers encompassed even The core philosophy of a civilization
the non-physical worlds. shapes its value systems; these value systems

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turn into cultural attitudes which in turn shape immortality of the atman. Contrast this with
the customs, rituals and everyday life of the the impact of the belief in an impending
community. It is fascinating to study how the apocalypse which has driven the Christian
vision and philosophy of the Upanishads has world to frenzy time and again, as pointed
percolated into the customs and practices of above. This belief overflows very often even
Indian cultural life. into Hollywood movies which often end in
Consider the funeral rites in India, for apocalyptic destruction and disorder!
example. The Kathopanishad (2.18) declares: Many other cultural practices such as
‘The knowing (Self) is not born, it dies not; it
respect for the elders, teacher and guests also
sprang from nothing, nothing sprang from it. have their origin in the Upanishads. The
The Ancient is unborn, eternal, and everlasting; Taittiriya Upanishad, for instance, tells ‘Respect
he is not killed, though the body is killed.’ your mother as God, respect your father’ and
so on. All these cultural beliefs, and many
This realisation of the Immortal Self gave
more, are based on the teachings of the
our ancestors the strength to conquer even the
Upanishads.
fear of Death. The intense attachment to the
perishable body was subdued with devotion
Upanishads and Indian Symbols
to the imperishable self. Therefore, the Hindu
Symbols have a history, too. One does
practice of cremating the dead. And
not invent them overnight. In the Indian
appropriate mantras from the Upanishads or
context, one can trace most of our religious
the Bhagavad Gita, dealing with the
symbols to the Upanishads. The greatest of
impermanence of the physical body and the
symbols that permeates the Indian literature
immortal nature of the Self are chanted during
and thinking is OM. Says the Mandukya
the cremation.
Upanishads (verse 1)
Islam and Christianity consider it a
sacrilege to burn their dead. The concept of OM is this imperishable Word. OM is the
Life after Death in these religions is very Universe, and this is the exposition of OM. The
different from our understanding of life past, the present and the future, all that was, all
beyond death. Swami Vivekananda points this that is, all that will be, is OM. Likewise all else
out in his interview given in England: that may exist beyond the bounds of Time, that
too is OM.
‘In trying to sum up India’s contribution to the
world, I am reminded of a Sanskrit and an OM represents the Ultimate Truth. As is
English idiom. When you say a man dies, your clear from this verse, it is God which assumes
phrase is, “He gave up the ghost”, whereas we all forms. There is a popular belief in the
say, “He gave up the body”. Similarly, you more ‘educated’ Indian mind today that ‘idol’
than imply that the body is the chief part of worship or worship of forms has no sanction
man by saying it possesses a soul. Whereas we in the Vedas or the Upanishads and that this
say a man is a soul and possesses a body. These is a later contribution which crept into classical
are but small ripples on the surface, yet they
Hinduism through the influence of Buddhism
show the current of your national thought.’5
or Puranic literature. On the contrary, the
This idea of ‘giving up the body’ is Upanishadic vision of Oneness of the Ultimate
derived from the Upanishadic idea of Reality and its manifestation in infinitely

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different forms is the very basis of image In fine, the imprint of the Upanishads
worship in India. Brahma, Vishnu, Shiva, Devi, on Indian culture is all-pervasive. If one
Ganesha and Kartikeya are all different forms carefully studies, one can easily see how the
of the same Reality. The proverbial Indian Indian culture has its roots in the Upanishads.
tolerance of differing worldviews is also a Indian culture and the Upanishads are
direct offshoot of this perception of unity in inseparable. The more we study these
diversity. wonderful texts, the better will be our
The Omkara is the central Indian symbol understanding of Indian culture and society.
which has its origin in the Vedas and the The role of Indian Civilization in the
Upanishads and which has been accepted as a future world will be determined by how
primary symbol in other Indian religions also closely our polity is guided by the philosophy
like Buddhism, Sikhism and Jainism. of the Upanishads. †
References
1. Year 2000 problem, Wikipedia entry, http:// 4. The Anti-Hindu “Mis-Steak” in CJD Research,
en.wikipedia.org/wiki/Y2K Hindu Human Rights, http://
2. Free translation adapted from Sri Aurobindo’s www.hinduhumanrights.org/articles/
The Upanishads and other sources. CJDMis_steak.html
3. ‘Holy cow issue divides Hindus,’ BBC, http:// 5. ‘India and England’ The Complete Works of
www.bbc.co.uk/london/content/articles/2007/ Swami Vivekananda, Advaita Ashrama, Kolkata,
06/04/shambo_video_feature.shtml 5: 195

There is an illuminating story told of the deity Krishna, who, in the form of a human
child, was raised among a little company or tribe of herdsmen. One day he said to them,
when he saw them preparing to worship one of the great Gods of the Brahminical
pantheon: ‘But why do you worship a deity in the sky? The support of your life is here, in
your cattle. Worship these!’ Whereupon, they hung garlands around the necks of their
cattle and paid them worship. This wonderful art of recognizing the divine presence in all
things, as a ubiquitous presence, is one of the most striking features of Oriental life, and is
particularly prominent in Hinduism.
I have seen very simple people out in the country, climbing a hill, who, when they
became tired and paused to rest and eat, set up a stone, poured red paint around it, and
then reverently placed flowers before it. The pouring of the red paint set that stone apart.
The idea was simply that those people were now going to regard it, not as a stone, but as
a manifestation of the divine principle that it is immanent in all things. The pouring of the
red paint and placing of the flowers were typical acts of Bhakti, Devotional Yoga: simple
devices, readily available to anyone, to shift the focus of the mind from the phenomenal
aspect of the object as a mere stone to its mystery of a miracle of being. And this popular
form of yoga. . . is a technique to link consciousness to the ultimate truth: the mystery of
being. The sense of the whole universe as a manifestation of the radiance of God and of
yourself as likewise of that radiance, and the assurance that this is so, no matter what
things may look like, round about, is the key to the wisdom of India. . .
—Joseph John Campbell (1904 –1987), an American mythology professor and writer

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 Ten Commandments for Students
.
From Taittiriya Upanishad
The Vedic seers (rishis) were great the Ten Commandments drawn from that
educationists. They were interested not just in section. It may well be a source of inspiration
improving the grades and performance of their and guidance for the present-day students and
students but in their total personality-develop- educationists.
ment. They treated their students with respect 1. gË`mÞ à_{XVì`_²
and affection and were keen that they turn Satya na pramaditavyam
out to be ideal citizens, ideal human beings. (Hold on to Truth)
Their educational vision included the whole
2. Y_m©Þ à_{XVì`_²
gamut of human life and the ultimate well-
Dharman na pramaditavyam
being of the individual and the society. They
(Hold on to Righteousness)
encouraged a spirit of inquiry coupled with
respect and devotion. Intense love to gain 3. Hw$ebmÞ à_{XVì`_²
knowledge and a zeal for constant self- Kushalan na pramaditavyam
improvement were embedded in their (Hold on to welfare activities)
approach to education. The well-known shanti 4.^yË`¡ Z à_{XVì`_²
mantra (peace chant), sahana vavatu, is an Bhootyei na pramaditavyam
example of this. The mantra says, ‘May the (Hold on to acquisition of wealth)
teacher and the student help each other for 5. Xod {nV¥H$m`m©ä`m§ Z à_{XVì`_²
their mutual benefit.’ Deva pitru karyabhyam na pramaditavyam
Taittiriya Upanishad contains a section (Hold on to worship of gods & manes)
dealing with what a student should do after 6. ñdmÜ`m`àdMZmä`m§ Z à_{XVì`_²
he completes formal education. Called shishya- Swadhyaya pravachanabhyam na pramaditavyam
anushasanam (‘rules for a student’), this section (Hold on to self-study and teaching)
consists of timeless wisdom which the rishis
7. _mV¥Xodmo ^dŸ& {nV¥Xodmo ^dŸ&
had derived from their experience and a
Matru devo bhava, pitru devo bhava
wholesome understanding of life. These rules
(Take care of father and mother)
for student hold good even now, despite
8. `mÝ`ZdÚm{Z H$_m©{UŸ& Vm{Z go{dVì`m{ZŸ&
changed circumstances and a different system
Anavadyani karmani tani sevitavyani
of education. One may liken these guidelines
(Do only good deeds, avoid bad deeds)
to a convocation address given to the final year
students who are about to leave the portals of 9. lÕ`m Xo`_²
an educational institution to pursue a career Shraddhaya deyam
or get into an active life of earning and (Give liberally gifts with faith and humility)
producing wealth, doing their family duties 10. AmMm`m©` {à`§ YZ_möË`
and contributing to the society. Following are Acharyayapriyam dhanam aahritya

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(Bring wealth to your teacher to help him easy. Therefore the teacher rightly says ‘Hold
continue his educational work).1 on to Truth’.
This is a total vision of education,
containing enduring values for living a 2. Hold on to Righteousness (dharman na
purposeful life. Only when one follows these pramaditavyam)
values in life one gets true happiness, This means being just and compassionate
prosperity and peace. Mere obtaining a in everything one plans or does. This involves
certificate or degree can help one get some job paying attention to what is righteous and being
to earn money but life is not just doing a job ever ready to do what is right. One should
or generating wealth. Life is a process of not be indifferent in this matter. As a well-
individual and collective growth. ‘Man does known saying has it, ‘The most worrying thing
not live by bread alone’ says the Bible. Man’s in keeping a family or society free from
needs are not just physical. He has cultural troubles is not the activity of evil people but
and spiritual needs as well. In the light of this the inactivity of good people.’ So one must be
fact, let us try to understand these command- active and subdue one’s desire for immediate
ments. gain in favour of the ultimate and larger good.
Swami Vivekananda said,
1. Hold on to the Truth (satya na pramaditavyam) For the world can be good and pure, only if our
In order to have true stability in one’s lives are good and pure. It is an effect, and we
social, economic and family life, one should are the means. Therefore, let us purify ourselves.
be truthful. Without truthfulness and honesty, Let us make ourselves perfect.2
life is full of fear and suspicion. Even in the
economic field, honesty is a must; otherwise 3. Hold on to Welfare Activities (kushalan na
even the most booming economy will get pramaditavyam)
ruined. Truthfulness is also required in order One should come forward to help the
to cultivate love between members of the poor, the distressed, the old people, the
family. Satyameva Jayate, says the Mundaka children and other weaker sections of society.
Upanishad. Sri Ramakrishna said that to be A society becomes strong when there are sensi-
truthful in one’s speech and actions is true tive people willing to extend help to others.
austerity and the sure way to experience God. This is what makes life secure and enjoyable.
It is even said that Chambal Valley dacoits If one does not develop an attitude of help
swear by truth before they distribute their and kindness, he becomes a stinking pool of
booties among themselves! They swear ‘Let self-centredness and insensitivity. What if a
us be honest in dividing these booties among country or society has wealth but no
ourselves’. So truth is the one thing that inclination and method of doing good to its
contributes to the stability in every field of citizens? Welfare of others must be, thus, kept
human activity. It is the very basis of true life. as the goal of all progress and advancement.
Truthfulness needs no ‘maintenance’. A
lie or falsehood, on the other hand, needs 4. Acquire Wealth Legitimately (bhootyei na
constant effort to protect it from being exposed. pramaditavyam)
A truthful person naturally has more strength Upanishads did not preach poverty. They
and opportunity to make his life strong and spoke of a healthy and prosperous life. The

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ideal of renunciation is not the ideal of poverty Another aspect of this commandment is
and agony but learning to help others with that we should be respectful to our cultural
whatever we acquire. The Upanishadic society and spiritual heritage. We should ‘progress’
was a prosperous society. It was not a in life but not by neglecting or denouncing
consumerist society but it was full of wealth the time-honoured wisdom our forefathers
and means to meet one’s needs. That is why have left for us in the form our cultural and
the rishi advices that one should not give up spiritual tradition. This is what is meant by
acquisition of wealth but, he also cautions, one pitru karyabhyam.
should do so through legitimate means. When
a person earns through illegitimate means, he 6. Hold on to Self-study and Teaching
gets wealth but along with wealth, he also gets (swadhyaya pravachanabhyam na
fear, suspicion and restlessness of mind. pramaditavyam)
Despite so much of wealth, how many people These days one speaks of ‘Knowledge
complain of lack of peace of mind or of even Society’ being managed or governed by
normal sleep and joy in life! Sri Ramakrishna ‘Knowledge Workers.’ It is interesting to note
used to advice people to earn well but not to how the Upanishads, in that remote past of
consider earning as an end by itself. When world history, gave so much importance to
one earns honestly one may not get all the cultivation of love of knowledge and spread
income to fulfil greed and imagined require- of knowledge to others. Self-study means
ments, but one can surely meet one’s needs always keeping ourselves abreast of what is
and have peace and joy in life. happening not only in our field of work or
interest but also studying our motives and
5. Hold on to the Worship of Gods and Manes developing the habit of self-introspection. How
(deva pitru karyabhyam na pramaditavyam) many evils in our life owe their existence to
This means do not neglect your spiritual our being unaware of them! If only we are
practices such as doing japa or prayers and aware of our motives and the ideas that are
meditation. If one is spiritually strong, one can directing or affecting our action, living a right
be always sure of never losing one’s calmness life will become a rewarding experience. Self-
of mind which is so essential to face the study therefore includes self-introspection.
challenges of life. This means having faith in Not only should we acquire knowledge
a Transcendental Truth, in the eternity of the through reading books or articles or a judicious
Self. This brings an element of infinity and use of Internet, we should be willing to share
vastness to life. Or else, what is the fun in our knowledge with others. This ‘teaching’ of
being born like any other living being and then what we know ultimately helps us to clarify
dying a ‘dog’s death’? The great saint Kabir our ideas and make them grow. As someone
remarked with a tinge of humour, said once, ‘If I have a dollar and you have a
‘When you were born, you cried and others dollar and we both exchange, we both still
rejoiced. Live your life in such a way that when have one dollar each. But if I have an idea and
you die, you rejoice and others cry.’ you have an idea and if we exchange, we both
This means living a life of meaning and exchange our ideas, we both will have two
greatness. Why would otherwise people weep ideas each.’ Swami Vivekananda’s words can
for one at death? be recalled here: ‘Doing is good but that comes

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 151

from thinking. Fill yourself therefore with 8. Do Only Good Deeds, Avoid Bad Deeds
good thoughts.’ This is possible only when (anavadyani karmani tani sevitavyani)
one practises self-study and shares one’s This is a caution: ‘Do only things and
knowledge with others. actions which are free from blemish.’ The rishis
were very pragmatic in their approach to life.
7. Look Upon Your Mother, Father, Teacher They advised that one must be always active
and Guest as Living Gods (matru devo bhava, and healthily engaged. ‘An idle mind is devil’s
pirtu devo bhava, acharya devo bhava, atithi devo workshop,’ was well-known to them. So one
bhava) must be busy, but busy in doing good to
In today’s fast world, we seem to become others.
too much money-centred. Our respect is based There are many aspects of doing good to
on the money or position they have. This others. First thing is we get what we give.
means we have reduced others and ourselves Swami Vivekananda used to say,
to mere economic or biological units. That is
‘Unselfishness is more paying only people do
why there is an ever-growing problem of
not have patience to practice it.’3
parents being ill-treated by their children,
teachers being neglected by their students and In the long run, doing good to others is
friendship with good people being at stake. doing good to ourselves. For, ultimately, in a
The rishi rightly says that as an antidote to spiritual sense, we are not different from
this, we should cultivate respectfulness others. The Mahabharata declares that doing
towards others. good to others is what religion is all about.
These days many young people do not Faith in this simple truth can do immense good
hesitate to leave their parents when the parents to us individually and collectively.
need them most. This is because of selfish Moreover sometimes teachers them-
motive of keeping money above everything. selves, under some very pressing circum-
What these young people fail to see is that stances, may do some wrong action. That
they too would turn old, sooner or later, and action should not be taken as the ideal. Even
will have to face a similar disloyalty and their actions should be scrutinized and only
unpleasant experience. Youth is not eternal. those actions, which are for the good in a larger
Wake up! Be grateful and be willing to perspective alone, should be done.
acknowledge what you receive from others or
else our social and personal life will be a hell— 9. Give Gifts with Respect (shraddhaya deyam)
that is the insightful message of the Vedic Says Swami Vivekananda,
rishis.
‘ Do not stand on a high pedestal and take five
Respect for one’s family members and
cents in your hands and say, “Here my poor
for teachers and good people (who come as man”; but be grateful that the poor man is there,
guests to our house) goes a long way in so that by making a gift to him you are able to
keeping a healthy social life. This is the best help yourself. It is not the receiver that is blessed,
‘social insurance’ one can think of. This but it is the giver. Be thankful that you are
respect for others is the foundation of strong allowed to exercise your power of benevolence
family bonds, which is the basis of a healthy and mercy in the world, and thus become pure
society. and perfect.’4

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 152

In other words, we should give help— that they have not understood the true
monetary, physical or intellectual, or in any meaning of education. An educated person is
other form—with a sense of respect. Shraddha one who has a spirit of gratefulness. This
means faith plus respect. If we do anything gratefulness can be expressed in many ways
with shraddha, its fruits become manifold. such as offering monetary support or
Moreover, this attitude of giving help removes protecting the interests of the institution at the
our undue attachment to money, which is a political or administrative level and so on. The
great hindrance in developing a true per- best way to express one’s sense of gratitude is
sonality. Money can only be a means and never to follow the principles of truthfulness and
an end in itself. So, when we gift money not kindness and other higher principles one
with a sense of pride and arrogance, such a learns from one’s teacher.
giving makes us pure, holy and compassion-
ate. It makes us great. Conclusion
A lot of social or personal evils can be If one wants to overcome the problems
traced to people unwilling to help, which in of youth (such as restlessness, lack of self-
turn leads to miserliness and cruelty. This control, being too soft or being too rash and
unwillingness comes out of our attachment to so on), one must learn to practise these values.
money. Now-a-days, thanks to the IT boom, Life means change. Often it is said that
many young people suddenly become we are living in changing times. Indeed, the
recipients of huge wealth, and then they do very word used in Sanskrit for ‘world’ is
not know what to do with it. It often degrades samsara, which means ‘that which is changing’.
them into sub-human levels of drinking, drug The rich becomes poor and the poor becomes
addictions, violence and so on. No wonder rich. The young becomes old and old ones pass
the instances of suicides and depressions are out. The healthy becomes sick and sick
also increasing. If only people understand the becomes healthy. Governments change.
meaning of learning to give! Learning to Policies change. Fashions change. There is
make judicious use of money, at right place constant change in this world. But in the midst
and time and to right person is an essential of this change and new situations, new people
part of the total educational vision of the and new challenges at different levels of our
ancient rishis. life, one needs certain changeless values. These
Ten Commandments from the Upanishad are
10. Bring Wealth to Your Teacher to Continue truly eternal values which can make life
His Educational Work (acharyayapriyam meaningful and rewarding.
dhanam aaharitya) Students often search for lasting solutions
To run an educational institution one to the problems they face. The values discussed
needs funds and support in many other ways. above contain hints and suggestion to face life
If students do not give back what they have from a deeper level. In order to grasp their
received from their teachers in the form of true meaning, one must meditate on them and
money or other type of help, it only proves practise them in life. †

References
1. Taittiriyopanishad, I. xi 2. CW, 2: 9 3. CW, 1: 32 4. CW, 1: 76

V e d a n t a K e s a r i ~ 592 ~ D E C E M B E R 2 0 0 7
 153

The Vedanta Kesari Library Scheme Continued from page 4

3123. A Devotee of Sri Ramakrishna The B. S.T. Eng. School, Mumbai - 400 020
3124. -do- The B.J. Parsee Charitable Institution and Jr. College, Mumbai - 4
3125. -do- The Modern School, V.P. Road, Mumbai - 400 004
3126. -do- Vivekananda English School, Trombay Road, Mumbai - 400 088
3127. -do- Adarsh Vidyalaya Sahakarnagar, Chembur, Mumbai - 400 071
3128. -do- Balmohan Vidya Mandir, Mumbai - 400 028
3129. -do- Chembur Karnatak High School, Chembur, Mumabi - 400 071
3130. -do- Guru Nanak Higher Secondary School, Mumbai - 400 014
3131. -do- I.E.S. Modern English School, Dadar, Mumbai - 400 026
3132. -do- I.E.S. V.N. Sule Guruji English Medium Sec. School, Mumbai - 14
3133. -do- I.G. Bhatia High School, Mumbai - 400 019
3134. -do- J.B. Wachha High School for Girls, Mumbai - 400 014
3135. -do- People’s Welfare Society's High School, Mumbai - 400 022
3136. -do- Padua High School, Mumbai - 400 088
3137. -do- Sanatan Dharam High School, Chembur, Mumbai - 400 071
3138. -do- Sadhu Vaswani High School, Chembur, Mumbai - 400 071
3139. -do- Saraswati Vidyalaya, Chembur, Mumbai - 400 071
3140. -do- Shree Vallabhashram School, Mumbai - 400 022
3141. -do- South Indian Education Society's High School, Mumbai - 400 019
3142. -do- South Indian Education Welfare Society's High School, Mumbai - 31
3143. -do- The Andhra Education Society's High School, Mumbai - 400 031
3144. -do- The Bengali Education Society's High School, Mumbai - 400 014
3145. -do- Vivek English School Qureshi Nagar, Kurla, Mumbai - 400 070.
3146. -do- Swami Vivekanand School Sindhi Soc., Mumbai - 400 071
3147. -do- Vivekananda English School, Mumbai - 400 088
3148. -do- Kartika High School New Hall Road, Mumbai - 400 070
3149. -do- Kedarnath Vidya Prasaran's English High School, Mumbai - 70
3150. -do- Matunga Premier School, Matunga, Mumbai - 400 019
3151. -do- Matunga Lions Pioneer English School, Mumbai - 400 019
3152. -do- Modern English School Chadda Nagar, Mumbai - 400 089
3153. -do- Adarsh Senior Secondary School, Libaspur, Delhi - 110 042
3154. -do- Arvind Gupta Dav Centenary Public School, Delhi - 110 009
3155. -do- Arya Model School, Delhi - 110 054
3156. -do- B.M. Gange Girls Senior Secondary School, Delhi - 110 054
3157. -do- BP Jaipuria Girls Senior Secondary School, Delhi - 110 054
3158. -do- Bharti Model School, Delhi - 110 034
3159. -do- Bharti Model School, Delhi - 110 034
3160. -do- Bal Bharti Public School, Delhi - 110 034
3161. -do- Bal Bharti Public School, Delhi - 110 085
3162. -do- Bengali Boys Senior Secondary School, Delhi - 110 054
3163. -do- Beni Prasad Jaipuria Public School, Delhi - 110 009
3164. -do- Bhartiya (Co-Ed.,) School, Delhi - 110 052
3165. -do- Birla Arya Girls Senior Secondary School, Delhi - 110 007
3166. -do- Darbari Lal Dav Model School, Delhi - 110 034
3167. -do- Dayanand Public School, Model Town, Delhi - 110 009
3168. -do- Deen Bandhu Public School, Delhi - 110 081
 154

3169. -do- Deepayan Vidya Niketan, Pitampura, Delhi - 110 034

3170. -do- Delhi University Social Centre School, Delhi - 110 007
3171. -do- Gita Rattan Jindal Public School, Delhi - 110 085
3172. -do- Geeta Senior Secondary School, Sultanpuri, Delhi - 110 041
3173 -do- Ganga Public School, Rohtak Road, Delhi - 110 041
3174. -do- Gita Bharati Public School, Delhi - 110 052
3175. -do- Govind Ram Gurukul Senior Scondary School, Delhi - 110 007
3176. -do- Jyoti Model Secondary School, Adarsh Nagar, Delhi - 110 033
3177. -do- Kulachi Hansraj Model School, Delhi - 110 052
3178. -do- Lilawati Vidya Mandir, Delhi - 110 007
3179. -do- Mahavir Senior Model School, Delhi - 110 033
3180. -do- Manava Bhavana Public School, Delhi - 110 009
3181. -do- Manendra Shakti Senor Secondary Vidyalaya, Delhi - 110 035
3182. -do- Mata Jai Kaur Public School, Delhi - 110 082
3183. Mr. Sandeep Choudhury, Bangalore Ramakrishna Mission High. Sec. School, Chennai - 600 017
3184. -do- Bhartiya Tattvagyan Mandir, Gujarat - 383 315
3185. Dr. M.K. Soni, Indore Sri Madhusudan Vyas Nuclear Medicine Department, Indore - 14
3186. -do- R.K.M. Sarada Vidyalaya Model High. Sec. School, Chennai - 17
3187. -do- Valiram Bherumal Melwani High. School, Mumbai - 400 007
3188. -do- Sri Raghavendra Residential School, A.P. - 516 329
3189. -do- D.A.V. Centenary Public School, Delhi - 110 034
3190. M/s. P.R. Counsel of India, Chennai R.K.M. Sarada Vidyalaya High. School for Girls, Chennai - 17
3191. -do- A.V.K. Junior College, Visakhapatnam - 530 026
3192. A Devotee of Sri Ramakrishna Ramakrishna Mission Vidyalaya, W.N. - 723 147
3192. -do- Ramakrishna Mission School, Medinipur, W.B. - 721 101

To be Continued . . .

The inclusion of the four-colour feature, Call of the Upanishads, and

other additional pages in this Issue, has been made possible by the gener-
ous financial help received from some of our well-wishers and devotees.
The Vedanta Kesari gratefully acknowledges their kind help.

India’s Timeless Wisdom

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‘That gift which is made out of a sheer sense of duty, without expectation of
any kind of return, at the proper time and place, to a fit recipient, is said to be
of the nature of Sattva.’
—Bhagavad Gita, 17.20
 V o l u m e 94
J a n u a r y – D e c e m b e r 2007

❆
‘Let the Lion of Vedanta roar, the foxes
will fly to their holes.’
—Swami Vivekananda

Managing Editor: S WAMI G AUTAM ANANDA U Editor: S WAMI ATMASHRADDHANANDA

Printed and Published by SWAMI ABHIRAMANANDA for

S RI R AMAKRISHNA M ATH
MYLAPORE, CHENNAI 600 004
Title
A

Annual Index 2007

‘Address’ of God, The—Gauri Shankar Bhattacharya

Page No

398

B
Bhagavad Gita—Quintessence of the Upanishads, The—Swami Sandarshanananda 559
Blossoming Forth—Review Article 321
Blossoming of Consciousness As Seen in Sri Ramakrishna—Swami Brahmeshananda 57
Book Reviews 41, 81, 121, 161, 201, 241, 281, 323, 361, 403, 442

C
Call of the Upanishads 521
Cultivating Fearlessness—Swami Sudarshanananda 226

D
Direct Disciples of Sri Ramakrishna:the Living Upanishads—Sudesh 494
Don’t Worry, Be Happy—C. S. Ramakrishnan 375

E
Editorials—Swami Atmashraddhananda
‘As Long As I Live,. . .’ 2
‘Breaking of Bars’ 86
Celebrating Festivals—Why and How 366
Lessons from a Honeybee,The 406
‘Love Suffereth Long’ 126
Inner Guard, The 166
Invisible Path, The 206
Mystery of the Moment, The 46
Place to Start From, The 286
Routine Issue, A 246
Unmasking Our Identity 326
Upanishads and We 446

F
Face of Infinity, The—Swami Satyamayananda 231
Facets of Friendship—Swami Kripamayananda 186

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 157

Frequently Asked Questions About Upanishads—Swami Harshananda—Q&A 488

G
Gandhiji and a Family of Physicians—Swami Tathagatananda 143
God and Man—a Vedantic View—Swami Siddheswarananda 252, 332

H
Hindu Ethos, The—Umesh C. Gulati 430
Holy Mother and the Ideal of Yoga—Pravrajika Bodhamayaprana 152
How to Meditate on the Form of Ramakrishna—Swami Chetanananda 297

I
‘I Have Never Quoted Anything But the Upanishads’—Swami Vivekananda 451
In Tune with the Infinite—C.S. Ramakrishnan 262

M
Mahasamadhi of Swami Gahananandaji Maharaj 605
Making God the Centre of Our Life—Swami Gananathananda 21
Meditating on Inherent Divinity—C.A. Reddy 175
Message of the Upanisads, The—Swami Ranganathananda 460
Mind and Its Functioning—Dr. K.V. Raghupathi 17
Modern Science and Upanishads—Jay Lakhani 555
Myth and Reality of Life: The Challenge before the Youth—A Devotee 254

N
New Find
Forgotten Jaipur Visit of Swami Abhedananda, The—Swami Videhatmananda 351
Unpublished Letter of Swami Saradananda, An 73, 116, 157, 179, 234, 277, 315, 384, 437

O
Order on the March, The 37, 77, 117, 158, 197, 237, 279, 318, 357, 401, 438
Overview of the Upanishads in the West, An—Swami Tathagatananda 500

P
Poem
When I Met God—Cyberspace, C. Vignesh 224
Peace Chant in Upanishads—Swami Sridharananda 466
Portrait of Swami Vivekananda’s Parents, A—Chirasree Bandopadhyay 421
Preparing to Serve—M.M. Barik 271
Principles of Jainism and Practical Vedanta—Swami Brahmeshananda 257

Q
Questions & Answers—Swami Brahmeshananda
Basics of Meditation 111

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 158

Law of Karma and Rebirth 235

Learning to Live Meaningfully 428
Manifestation of Divinity 395
Mind and Meditation 141
Nature of Mind and Ego 307
Soul and God 356
Understanding the Law of Karma 195

R
Real and Unreal—a Vedantic Study—Swami Siddheswarananda 8
Real Life Experience: The Blessings of Prison—Willie B. Blackmon 346
Religion is Realisation—Angelo Perera 112
Reminiscences
Divine Providence at Work 435
‘Nothing is Impossible’—Sister Nivedita 156
Holy Mother in Daily Life—Swami Aseshananda 313
Power of the Upanishads, The 570
Spiritual Practice 225
Swami Brahmananda, A Portrait—Sister Devamata 33, 62
Swami Brahmananda’s Love for Plants and Trees—Brahmachari Akshayachaitanya 385

S
Saga of Spiritual Service, A—Swami Abhiramananda 301, 342
Sages of the Upanishads—Swami Satyamayananda 571
Sarada Devi in the Light of the Upanishads, Sri—Pravrajika Atmadevaprana 476
Samaveda—an Introductory Note—Swami Harshananda 337
So Began the Story—Prema Nandakumar 515
Spiritual Experiences of Sri Ramakrishna:Upanishads Revitalised—Swami Adiswarananda 471
Story of Prajapati and Its Meaning, The—Swami Dayatmananda 510
Simhâvalokanam 7, 50, 90, 131, 170, 210, 251, 289, 330, 370, 409
Sources of Inspiration—Swami Chetanananda 12, 51, 94, 136
Special Column
Influence of Ramakrishna-Vivekananda on
Contemporary Marathi Literature—Swami Videhatmananda 171, 218
Influence of Ramakrishna-Vivekananda on Contemporary Telugu Literature—M Sivaramkrishna 388, 414
Special Report
A New Centre in South Africa 229
Philip Glass’ Musical Presentation of The Passion of Sri Ramakrishna—Dr. Gordon Stavig 65

Spiritual Practices—A Holistic View—Swami Satyapriyananda 106

Synopsis of the Governing Body’s Report for 2005-06—Swami Smaranananda 75

T
Ten Commandments for Students From Taittiriya Upanishad 588

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 159

Three Great Saints of Kadapa—R.L. Narasimha Raju 180

Three States of Consciousness—Swami Siddheswarananda 214
Two Wings of a Yogi—Dr. K. V. Raghupathi 396

U
Understanding Nirvikalpa Samadhi—Swami Siddheswarananda 371, 410
Understanding Reality as Sat-Chit-Ananda—Swami Siddheswarananda 132
Understanding the Inherent Divinity—Swami Vireshananda 67
Upanishads and the Science of Yoga—N.V.C. Swamy 506
Upanishadic Guidelines for the Practice of Medicine—Swami Brahmeshananda 537
Upanishads and the Ideal of Service—M. Lakshmi Kumari 546
Upanishads—the Basis of All World Religions—Swami Abhiramananda 550
Upanishads and the Corporate World: Can the Twain Shake Hands?, The—S K Chakraborty 577
Upanishads—the Bedrock of Indian Culture—Pramod Kumar 583
Upanishads and Their Origin, The—Swami Ashokananda 456
Upanishadic Ideas in Popular Culture 576
V
Vedanta And Human Personality—Jitendra Nath Kar 272
Vedic Prayers 1, 45, 85, 125, 165, 205, 245, 285, 325, 365, 405, 445
Vivekananda and the Worship of Shakti, Swami—Sudesh 263
Vivekananda in China, Swami—Alan Hunter 378
Vivekananda In Ridgely Manor, Swami—Prema Nandakumar 26
Vivekananda Tells Stories 25, 74, 115, 155, 196, 236, 278, 316, 349, 400, 419, 543
Vivekananda’s Influence on Netaji Subhash Chandra Bose, Swami—Lt. Col. (Retd.) N.C. Guha 308
Vivekananda’s Poems, An Introduction, Swami—Sulochana Nair 189
Vivekananda’s Love of Upanishads, Swami—Swami Gautamananda 482

W
What is Suffering—A Yoga View—Dr. K.V. Raghupathi. 103

Y
Yogananda, Swami—the Heir of a Spiritual Tradition—Probal Roy Choudhury 145
Youth and the Upanishads—Swami Bodhamayananda 565

Author Index
A
Abhiramananda, Swami—A Saga of Spiritual Service 301, 342
—Upanishads—The Basis of All World Religions 550
Adiswarananda, Swami—Spiritual Experiences of Sri Ramakrishna:Upanishads Revitalised 471
Akshayachaitanya, Brahmachari—Swami Brahmananda’s Love for Plants and Trees 385
Alan Hunter—Swami Vivekananda in China 378
Angelo Perera—Religion is Realisation 112

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 160

Aseshananda, Swami—Holy Mother in Daily Life 313

Ashokananda, Swami—The Upanishads and Their Origin 456
Atmadevaprana, Pravrajika—Sri Sarada Devi in the Light of the Upanishads 476
Atmashraddhananda, Swami—Editorials
‘As Long As I Live,. . .’ 2
‘Breaking of Bars’ 86
Celebrating Festivals—Why and How 366
Lessons from a Honeybee,The 406
‘Love Suffereth Long’ 126
Inner Guard, The 166
Invisible Path, The 206
Mystery of the Moment, The 46
Place to Start from, The 286
Routine Issue, A 246
Unmasking Our Identity 326
Upanishads and We 446

B
Barik, M.M.,—Preparing to Serve 271
Bodhamayaprana, Pravrajika—Holy Mother and the Ideal of Yoga 152
Bodhamayananda, Swami—Youth and the Upanishads 565
Brahmeshananda, Swami—Questions & Answers
Basics of Meditation 111
Law of Karma and Rebirth 235
Learning to Live Meaningfully 428
Manifestation of Divinity 395
Mind and Meditation 141
Nature of Mind and Ego 307
Soul and God 356
Understanding the Law of Karma 195
Brahmeshananda, Swami—Blossoming of Consciousness As Seen in Sri Ramakrishna 57
—Principles of Jainism and Practical Vedanta 257
—Upanishadic Guidelines for the Practice of Medicine 537
C
Chetanananda, Swami—Sources of Inspiration 12, 51, 94, 136
—How to Meditate on the Form of Ramakrishna 297
Chirasree Bandopadhyay—A Portrait of Swami Vivekananda’s Parents 421
Chakraborty, S.K.—The Upanishads and the Corporate World: Can the Twain Shake Hands? 577

D
Dayatmananda, Swami—The Story of Prajapati and Its Meaning 510
Devamata, Sister—A Portrait Swami Brahmananda 33, 62
Devotee, A—Myth and Reality of Life: The Challenge before the Youth 254

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 161

G
Gauri Shankar Bhattacharya—The ‘Address’ of God 398
Gautamananda, Swami—Swami Vivekananda’s Love of Upanishads 482
Gananathananda, Swami—Making God the Centre of Our Life 21
Guha, N.C., Lt. Col. (Retd.)—Swami Vivekananda’s Influence on Netaji Subhash Chandra Bose 308

H
Harshananda, Swami—Samaveda—an Introductory Note 337
—Frequently Asked Questions About Upanishads—Q&A 488

J
Jay Lakhani—Modern Science and Upanishads 555
Jitendra Nath Kar—Vedanta And Human Personality 272

K
Kripamayananda, Swami—Facets of Friendship 186

L
Lakshmi Kumari, M.—Upanishads and the Ideal of Service 546

N
Narasimha Raju, R.L.,—Three Great Saints of Kadapa 180
Nivedita, Sister—‘Nothing is Impossible’ 156

P
Prema Nandakumar—Swami Vivekananda In Ridgely Manor 26
—So Began the Story 515
Probal Roy Choudhury—Swami Yogananda—The Heir of a Spiritual Tradition 145
Pramod Kumar—Upanishads—the Bedrock of Indian Culture 583

R
Ranganathananda, Swami—The Message of the Upanisads 460
Raghupathi, K.V., Dr.,—Mind and Its Functioning 17
—What is Suffering—A Yoga View 103
—Two Wings of a Yogi 396
Ramakrishnan, C. S., —In Tune with the Infinite 262
—Don’t Worry, Be Happy 375
Reddy, C. A.—Meditating on Inherent Divinity 175

S
Sandarshanananda, Swami—The Bhagavad Gita—Quintessence of the Upanishads 559
Satyamayananda, Swami—The Face of Infinity 231
—Sages of the Upanishads 571
Satyapriyananda, Swami—Spiritual Practices—A Holistic View 106

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 162

Smaranananda, Swami—Synopsis of the Governing Body’s Report for 2005-06 75

Siddheswarananda, Swami—God and Man—a Vedantic View 252, 332
—Three States of Consciousness 214
—Understanding Nirvikalpa Samadhi 371, 410
—Understanding Reality as Sat-Chit-Ananda 132
—Real and Unreal—a Vedantic Study 8
Sivaramkrishna, M.,—Influence of Ramakrishna-Vivekananda on Contemporary Telugu Literature388, 414
Sridharananda, Swami—Peace Chant in Upanishads 466
Stavig, Gordon, Dr. ,—Philip Glass’ Musical Presentation of The Passion of Sri Ramakrishna 65
Sudesh—Swami Vivekananda and the Worship of Shakti 263
Sudesh—Direct Disciples of Sri Ramakrishna: The Living Upanishads 494
Sudarshanananda, Swami—Cultivating Fearlessness 226
Sulochana Nair—Swami Vivekananda’s Poems, An Introduction 189
Swamy, N.V.C.—Upanishads and the Science of Yoga 506

T
Tathagatananda, Swami—Gandhiji and a Family of Physicians 143
—An Overview of the Upanishads in the West 500

U
Umesh C. Gulati—The Hindu Ethos 430

V
Videhatmananda, Swami—The Forgotten Jaipur Visit of Swami Abhedananda 351
—Influence of Ramakrishna-Vivekananda on
Contemporary Marathi Literature 171, 218
Vireshananda, Swami—Understanding the Inherent Divinity 67
Vivekananda, Swami—‘I Have Never Quoted Anything But the Upanishads’ 451
Vivekananda, Swami—Vivekananda Tells Stories 25, 74, 115, 155, 196, 236, 278, 316, 349, 400, 419, 543

W
Willie B. Blackmon—Real Life Experience: The Blessings of Prison 346

Book Reviews
Akhandananda As We Saw Him—Compiled (in Bengali) by Swami Chetanananda and
Translated by Swami Swahananda & Prasun De. 41
Aryabhata – 1 and His Astronomy—Prof. S. Balachandra Rao 84
Bhaskara – 1 and His Astronomy—Prof. S. Balachandra Rao 84
Brahma Sutras (Fourth Chapter) With Sri Madhwacharya’s Bhashya—Sri Madhwacharya Seva Sangha 43
Chandogya Upanishad, The—Transcreated from Sanskrit By P. Lal 121
Collection of Spiritual Discourses, A—Swami Dayanand Giri Vol-1 (A) and Vol-1 (B)
translated in English by Dr. A.C. Moudgil 283
Concept of Equality, The—Susmita Bhattacharya 203

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Concise Introduction to Indian Medicine, A—Guy Mazars Translated by T.K. Gopalan 201
Darsanopanisat—Dr. K.S. Balasubramanian, and Dr. T.V. Vasudeva 281
Devimahatmyam—Translator and Commentator Devadatta Kali 41
Essence of Srimad Bhagavad Gita—Dr.K.N. Srinivasan 282
Experiencing The Soul Before Birth, During Life, After Death—Eliot J. Rosan 82
Face to Face With Sri Ramana Maharshi—Compiled and Edited by Prof. Laxmi Narain 242
Fifty One Saints of India—Bimal Kumar Banerjee 444
Handbook on Value Education Volume I and II, A
—Ramakrishna Mission Institute of Culture, Golpark, Kolkata 241
Happiness and Peace in Everyday Life—Swami Nikhileswarananda 163
Hindu Mind, The—Bansi Pandit 161
Indian Mathematics and Astronomy, Some Landmarks—By Prof. S. Balachandra Rao 363
Investigation into the Nature of Consciousness and Form, An—Richard L. Thompson 443
Isa Upanishad. Second Edition, The—Transcreated from Sanskrit. By P. Lal 121
Kailash Manasarovar—Nilesh D. Nathwani 281
Karma and Chaos—Paul R. Fleishman Schiffman 204
Krishnayoga—Swami Sarvagatananda 121
Light From the Orient—Swami Tathagatananda 241
Mathnawi, The—E.H. Whinfield 163
Mother of All—Richard Schiffman 83
Mother of the Universe—Lex Hixon 324
Philosophical Verses of Yogavasishtha, The—Swami Bhaskarananda 403
Philosophy and Science of Value Education in the Context of Modern India.
—Ramakrishna Mission Institute of Culture, Golpark, Kolkata 283
Pilgrimage into the Poem Divine—N.Hariharan 323
Quest for Arjunavisadayoga—Swami Ramanujananda 42
Quest For Karma Yoga—Swami Ramanujananda 42
Quest For Sankhya-Yoga—Swami Ramanujananda 42
Ramakrishna, Our Refuge, Sri—Swami Ramakrishnananda 201
Seven Commandments of the Bhagavad Gita, The—J.P. Vaswani 82
Social Philosophy of Vivekananda—Santwana Dasgupta 162
Spiritual Quest and the Way of Yoga: The Goal, Journey and the Milestones —Swami Adiswarananda 81
Strength in the Storm—Eknath Eswaran 44
Sureswara’s Vartika on Sariraka Brahmana—Edited, Translated and Annotated
By Shoun Hino and K.P. Jog 361
Taittiriya Upanishad, The—Transcreated from Sanskrit. By P. Lal 121
Teacher, A Torch Bearer of Change—Swami Nikhileswarananda 163
Truth and Cosmic Rhythm in the Vedas vis-à-vis Physical Sciences of Today —Dinendra Marik 203
Thousand Teachings, The Upadeshasahasri of Shankara, A—Trans. and Edited by Sengaku Mayeda 443
Vedanta and its Philosophical Development—A. Ramamurty 161
Vedic Mathematics Teacher’s Manual, Advanced Level—Kenneth R. Williams 243
Vedic Mathematics Teacher’s Manual, Elementary Level—Kenneth R. Williams 243
Vedic Mathematics Teacher’s Manual, Intermediate Level—Kenneth R. Williams 243
Vimala Amritham—Smt. S. Nithiya 244

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Vivekananda in England, A Pictorial Guide, Swami—Ramakrishna Vedanta Centre,UK 403

Vivekananda’s Economic Thoughts in modern international perspective:
India as a case study, Swami—Dr.Sarup Prasad Ghosh 404
Vivekananda World Teacher—Swami Adiswarananda 442
Words to Live By—A Daily Guide to Leading an Exceptional Life—Eknath Eswaran 362
Yoga and the Sacred Fire—Dr.David Frawley 323
Yoga of Knowledge, The—M.P. Pandit based on Sri Aurobindo’s The Synthesis of Yoga 123
Yoga of Self-perfection, The—M.P. Pandit based on Sri Aurobindo’s The Synthesis of Yoga 123
Yoga of Works, The—M.P. Pandit based on Sri Aurobindo’s The Synthesis of Yoga 123

List of Reviewers
Akhila Sundar, Mrs. 83
Amartya Kumar Dutta 363
Arupa Chaitanya, Br. 284
Bhanudas 201
Brahmeshananda, Swami 201
C.S.R. 41
Chetana Mandavia, Dr. 41, 84, 163, 244, 403, 444
Godavarisha Mishra, Prof. 43, 361
Nilakanthananda, Swami 242
Panchapagesan, K., Prof. 161, 281
Pramod Kumar, M. 203, 241
Prema Nandakumar 82, 123, 161, 324
Prema Raghunath 362
Sanmatrananda, Swami 162
Satyamayananda, Swami 121, 281, 403, 443
Satyeshananda, Swami 121
Subramanian, H., Major 204
Sundaram, P.S. 42, 163, 203, 283, 323
Swamy, N.V.C. 241, 323, 442
Tejomayananda, Swami 282
Tyagarupananda, Swami 404
Urukramananda, Swami 82
Vireshananda, Swami 44, 443
Vittal, P.R., Prof. 243
Yuktatmananda, Swami 81

Month Page No. Month Page No.

January 1-44 July 245-284
February 45-84 August 285-324
March 85-124 September 325-364
April 125-164 October 365-404
May 165-204 November 405-444
June 205-244 December 445-606

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 14th President
Ramakrishna Math and
Ramakrishna Mission

With deep sorrow we announce the

passing away of Swami Gahananandaji,
President of Ramakrishna Math and
Ramakrishna Mission, on 4 November 2007
at 5.35 p.m. at Ramakrishna Mission Seva
Pratishthan hospital, Kolkata. He was 91.
He had been admitted to Seva Pratishthan
hospital on 4 September for investigation
and treatment, after a sudden setback in his
health owing to several old-age problems,
like Parkinson’s disease, etc. In spite of the
best medical attention, his condition grew
worse and he passed away at 5.35 p.m. on
4th November. His last remains were
consigned to flames at Belur Math next day at about 12.30 p.m. The gates of
Belur Math remained open all through the night of the 4th and the morning
of the 5th till the last rites were completed.
Known as Naresh Ranjan Roy Choudhury in his pre-monastic days, he
was born in the village of Paharpur in Sylhet district (now in Bangladesh) in
October 1916. Swami Gahananandaji joined the Ramakrishna Order at its
centre in Bhubaneswar in January 1939 at the age of 22. He received mantra
diksha in 1939 from Swami Virajanandaji Maharaj, the then President of the
Order. He took a vow of brahmacharya (celibacy) in 1944 with the name
‘Amrita-chaitanya’ and was intiated into Sannyasa in 1948. He served at
Advaita Ashrama, Kolkata, from 1942 to 1952 and at Shillong centre from
1953 to 1958.

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 166

Keenly interested in service to sick and suffering people, he was posted

to the Mission’s hospital centre, Ramakrishna Mission Seva Pratishthan,
Kolkata, in 1958. There he worked during the first 5 years as its Assistant
Secretary and then as its head for 22 years. He worked tirelessly to develop
the services of Seva Pratishthan to cater to the medical needs of more and
more people belonging to poor and low-income sections of the society and
converted the original small maternity hospital into a huge 550-bed, modern,
well-equipped hospital that it is today.
He was appointed a Trustee of the Ramakrishna Math and Member of
the Governing Body of the Ramakrishna Mission in 1965. In 1979, he was
elected an Assistant Secretary of the twin organizations. He became the
General Secretary of the Math and Mission in 1989 and continued in that
post for 3 years till 1992 when he became a Vice-President of the Order.
From that time he was also simultaneously the head of Ramakrishna Math
(Yogodyan) at Kankurgachhi, Kolkata.
In 1993, he represented the Ramakrishna Order at the commemorative
function organised in Chicago to celebrate the centenary of Swami
Vivekananda’s historic appearance at the World Parliament of Religions.
He was elected President of the Ramakrishna Math and Ramakrishna
Mission on 25 May 2005.
Swami Gahananandaji travelled extensively in various parts of the
country and visited many branches of the Order. He also visited at different
times various places in USA, Canada, England, France, Switzerland, Holland,
Russia, Australia, Japan, Myanmar, Sri Lanka, Bangladesh, Singapore,
Malaysia and Mauritius. In all these places, he spread the message of
Vedanta and Sri Ramakrishna, Holy Mother Sri Sarada Devi and Swami
Vivekananda.

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