Vedanta

The

Kesari

February 2020
1

The Vedanta Kesari

Cover Story
Sri Ramakrishna :
A Divine Incarnation
page 11

1
`15
A Cultural and Spiritual Monthly
of the Ramakrishna Order since 1914
F ebruary
2020
 The Vedanta
of 95
t i s sue er 18
b
Firs ept
em
He was a much-celebrated and much-feted Swami.
, S
vadin
a is famous
His
H
Hi fam
ffa address at The World’s Parliament of Religions,
hm
Bra Chicago in 1893 had catapulted him to the status of a super star. But
Swami Vivekananda was not one to bask in chaffy glory. A letter to one of
his trusted followers, from the USA, dated 12 Jan 1895, read, ‘I want to preach my
ideas for the good of the world. …What work have you done in the way of advancing the ideas
20 0
r 2020

and organising in India? …My life is more precious than spending it in getting the admiration
202

of the world. I have no time for such foolery.’

a ry
February
rua

Swamiji, as Swami Vivekananda was fondly addressed, loved and revered his motherland
F b ru
Feb

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

Swamiji’s panacea for this lay in India’s very own practical and ennobling Vedantic wisdom.
Kes

Vedanta recognises no weakness. It proclaims that in every individual lies a mine of strength.
e danta
Th Vedanta

All that is needed is an effort to draw from it.

Ve

Swamiji started looking for the right channel to propagate the powerful message of
The

Vedanta. He opted for the print medium and decided to bring out a journal, giving it the name
Brahmavadin. In February 1895, he sent from USA $100 and a letter to his trusted disciple
Alasinga Perumal. The letter read: ‘Now I am bent upon starting the
journal. Herewith I send a hundred dollars… Hope this will go just
a little in starting your paper.’
ˆ •‡ŽϐŽ‡••‡•• ƒ† †‡˜‘–‹‘ ™‘—Ž† Šƒ˜‡ ƒ ˆ‘”ǡ ‹–
would have borne the name of Alasinga Perumal.
”ƒŠƒ˜ƒ†‹ „‡ ƒ‡ Žƒ•‹‰ƒǯ• ƒŽŽ‹‰ ƒ† –Š‡ ϐ‹”•–
issue rolled out from a press in Broadway, Chennai
on 14 September 1895. The magazine included a First iss
The Ved ue of
poem of Swamiji specially composed for the anta Ke
sari, Ma
occasion. It was titled, ‘The Song of the Sannyasin’. y 1914
One verse ran thus:
Kesari One hundred and seven
years and going strong….

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

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

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

uary
February
rua 02 0
ry 2020
202
(Handwritten words in Swamiji’s own hand)
With this message that marked its mission, Brahmavadin made a determined entry into
the strife-ridden climate of pre-independence India. The birth of the magazine was certainly 5
an occasion for celebration but the struggles were far from over.

The Vedanta Kesari

One of Swamiji’s letters to Alasinga read: Ǯ Ž‡ƒ”–ˆ”‘›‘—”Ž‡––‡”–Š‡„ƒ†ϔ‹ƒ ‹ƒŽ•–ƒ–‡
that Brahmavadin is in.’ This was followed by another letter that carried the line, ‘I pledge
myself to maintain the paper anyhow.’
Bolstered by this pledge, Alasinga Perumal braved on, surmounting many an impediment.
Sadly, Swami Vivekananda passed away in 1902, at the age of thirty-nine. Alasinga’s intense
anguish morphed into heightened devotion towards the magazine. But the next hurdle in
Brahmavadin’s journey came in 1909, in the form of Alasinga’s own demise. In May 1914, the
ƒ‰ƒœ‹‡ǡ–‘––‡”‹‰ƒ•‹–™ƒ•ǡϐŽ‘—†‡”‡†ƒ†‰”‘—†–‘ƒŠƒŽ–Ǥ
It was at this crucial juncture, that the Ramakrishna Mission stepped in to revive it. The
Mission was itself in its nascent stages with many a teething problem but nothing could come
in its way of reviving the Brahmavadin. For, had not their beloved Swamiji repeatedly said, ‘The
Brahmavadin is a jewel – it must not perish!” And so, the very same month when Brahmavadin
closed, it was resuscitated with the new name The Vedanta Kesari.
The history of The Vedanta Kesari is much more than just a tale of sweat, toil and a dream
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 Article

Sri Ramakrishna and

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

I
n the previous issue we saw, in the Ǯ ‘ϐŽ‹ –‹‰ ƒ–—”‡ ‘ˆ –Š‡ Š—ƒ ‹†ǯ ƒ”‡
light of Sri Ramakrishna’s teachings, 1) detrimental for spiritual aspirants who wish to
why places of pilgrimage especially experience a spiritual transformation during
manifest the presence of god and 2) the –Š‡‹” ’‹Ž‰”‹ƒ‰‡Ǥ – ‹• ‘– •—ˆϐ‹ ‹‡– •‹’Ž› –‘
necessity for cultivating a pre-pilgrimage mind- have a spirit of devotion; we must also cultivate
set prior to visiting holy sites. By cultivating the vyakulata or intense spiritual yearning, as well
pre-pilgrimage mind-set before visiting places as a devotional focus and introspective mind-
PA G E S P O N S O R : S R I D H A R A M V I R S E T H , D E H R A D U N

February 2020
of pilgrimage, spiritual aspirants are able to set. Understanding this necessity, Sri Rama-
build a momentum krishna would develop “a
toward a •’‡ ‹ϐ‹ •’‹”‹–—ƒŽ •’‡ ‹ϐ‹  •’‹”‹–—ƒŽ ‘‘†dz
mood and an intros- For one who is endowed with before entering a place
pective mind-set. This devotion, devotion increases with of pilgrimage. Swami
mind-set, in turn, helps –Š‡‹ϔŽ—‡ ‡‘ˆŠ‘Ž›’Žƒ ‡•Ǥ Saradananda writes, “The 41
pilgrims to counter the Master told us many times
external and internal that he visited each holy

The Vedanta Kesari

distractions in places of pilgrimage, and also ’Žƒ ‡™‹–Šƒ•’‡ ‹ϐ‹ •’‹”‹–—ƒŽ‘‘†‹‹†Ǥdz3.
helps them to “easily become spiritually Sri Ramakrishna would often say sadhan korte
awakened.”1 In this issue we will discuss the hoy, ar ekta kono bhav ashray korte hoy, “One
practical application of the pre-pilgrimage must do spiritual practices and also take refuge
mind-set in the light of the teachings of Sri ‹ƒ†‡ϐ‹‹–‡•’‹”‹–—ƒŽƒ––‹–—†‡Ǥdz
Ramakrishna, Sri Sarada Devi, and Swami However, the problem for spiritual
Vivekananda. aspirants is that Sri Ramakrishna does not
As already discussed, Sri Ramakrishna further elaborate on how to cultivate this
before embarking on a pilgrimage emphasised Dz•’‡ ‹ϐ‹  •’‹”‹–—ƒŽ ‘‘†dz ‘” ƒ› ‘ˆ –Š‡ ‘–Š‡”
the importance of cultivating a spirit of elements for cultivating a pre-pilgrimage mind-
devotion: “For one who is endowed with set. Moreover, his own mind—as he himself put
†‡˜‘–‹‘ǡ†‡˜‘–‹‘‹ ”‡ƒ•‡•™‹–Š–Š‡‹ϐŽ—‡ ‡ it—was like a “dry matchstick”4 in that it could
of holy places. And as for one who does not easily ascend towards the Divine at the
have that, what will he gain?”2 In the previous slightest stimulation. But Sri Ramakrishna’s
issue, we discussed how external distractions extraordinary state of mind is simply too high
like the presence of ‘lust and greed’ in places of an ideal for the majority of spiritual aspirants
pilgrimage, and internal distractions like the to emulate.

The author is a sannyasi of the Ramakrishna Order and is serving at Advaita Ashrama, Kolkata.
[email protected]
 In this re‰ƒ”†ǡ ™‡ ϐ‹† ƒ ‰”‡ƒ– †‡ƒŽ ‘ˆ Sister Nivedita records that three months
practical, down-to-earth advice in Swami prior to their pilgrimage to Amarnath, Swami
Vivekananda’s “practical training”5 to Margaret ‹˜‡ƒƒ†ƒ„‡‰ƒȄϐ‹”•–‹‡Ž—”ƒ†–Š‡‹
Noble (Sister Nivedita’s pre-monastic name), Almora—to prepare Nivedita for her impending
prior to their journey to Amarnath in 1898.6 journey. In his discussions with her, though
Swamiji’s advice can help all spiritual aspirants Swamiji covered the entire landscape of India’s
to cultivate a pre-pilgrimage mindset. His historical and spiritual heritage, he especially
instructions were especially helpful to Margaret emphasised the mythology of Uma and Shiva.
Noble as she had only arrived in India on 28 Nivedita describes Swamiji’s teachings on Shiva
ƒ—ƒ”›ʹͺͳͺͻͺȄŒ—•–ϐ‹˜‡‘–Š•„‡ˆ‘”‡Š‡” and Uma in Almora as intensely dualistic and
trip to Amarnath—and possessed very little devotional at times: “In the mornings, we still
knowledge of the history, culture, and spiritual had long talks...on the history of Siva-worship...
heritage of India. Swamiji’s pre-pilgrimage Another day coming at sunrise when the snows
training of Sister Nivedita consisted of a four- could be seen, dawn-lighted from the garden, it
step process. First, he prepared her mind for was Siva and Uma on whom he dwelt—and that
the pilgrimage by spending countless hours was Siva up there, the white snow-pikes, and
February 2020

discussing the historical, cultural, mythological, the light that fell upon Him was the Mother of
’Š‹Ž‘•‘’Š‹ ƒŽǡ ƒ† •’‹”‹–—ƒŽ •‹‰‹ϐ‹ ƒ ‡ ‘ˆ the World!” However— at times—when
Amarnath, including Shaktism, Shaivism, and Swamiji’s mind soared to the Absolute realm,
Advaita Vedanta. He also removed hidden he described Shiva not as the personal God or
cultural and religious biases within her mind as the inner-controller (antaryamin) but as the
42 which would have prevented her from all-pervading Divine Consciousness. She
assimilating the spirituality of Shiva and Uma, records, “For a thought on which at this time he
was dwelling much was that God is the
The Vedanta Kesari

and in a broader sense, the spiritual heritage of

India. Second, for this trip Swamiji chose a universe—not within it or outside it and not
particular spiritual theme for Margaret Noble, the universe God or the image of God—but He
which was compatible with her nature, it, and the All.”7
upbringing and spiritual disposition. Third, ‡”‡ǡ ™ƒ‹Œ‹ ™ƒ• ‘„˜‹‘—•Ž› ‹ϐŽ—‡ ‡†
ƒˆ–‡” •—ˆϐ‹ ‹‡– –”ƒ‹‹‰ǡ „‘–Š –Š‡ –‡ƒ Š‡” by Sri Ramakrishna’s teachings on vijnana, a
(Swamiji) and the student (Nivedita) separately state in which he realised that Brahman “has
withdrew from external activities into become the universe and its living beings”8 or
meditation, and contemplated upon the place Brahma satyam Jagat satyam, Brahman is real
‘ˆ’‹Ž‰”‹ƒ‰‡‹–Š‡Ž‹‰Š–‘ˆ–Š‡•’‡ ‹ϐ‹ –Š‡‡ and the Universe is real.9 In addition, he says
Š‘•‡ „› ™ƒ‹Œ‹Ǥ ‘—”–Š ƒ† ϐ‹ƒŽŽ›ǡ ‘ –Š‡ that this realm of vijnana can only be
eve of their pilgrimage, she distributed alms ‡š’‡”‹‡ ‡† „› •Š˜ƒ”ƒ‘ᒷ‹•ǡ ‡–‡”ƒŽŽ› ˆ”‡‡
and secured the blessings of local sadhus. souls and not by jivakotis, bound souls.10 Sri
Ramakrishna considered Narendranath, later
Let us now examine each of these four
Swami Vivekananda, to be an Ishvarakoti.11
stages in greater detail.
Sister Nivedita had an intellectual and
First stage: Removing cultural and philosophical bent of mind, and hence it was
religious biases and acquiring historical, important for her to learn about Shiva from the
cultural, mythological, and spiritual knowledge different philosophical standpoints. She further
of the pilgrim centre to be visited. explained that Swamiji did not merely restrict
 his teachings to the spiritual: “But it was not w h i c h c o u n t r y s h e b e l o n g e d ”, S h e
religion only that he poured out upon us. described her own “passion of loyalty and
Sometimes it would be history. Again, it would ™‘”•Š‹’ˆ‘”–Š‡‰Ž‹•ŠϐŽƒ‰ǡ
be folk-lore.”12 giving it much of the feelingg
Apart from all the knowledge Swamiji that an Indian woman Anyone who wants
imparted to Margaret Noble, the devotional and would give to her Chosen to assimilate the
spiritual fervour with which he conveyed this Deity.”14 Understanding her
spirituality of India
knowledge left a tremendous impression upon attachment, Swamiji was
keen to remove this bias
must understand
her. He did not merely convey dry knowledge;
from her mind, as he knew w the link between its
instead, he injected his own bhava or subtle
spiritual emotion and feelings for Shiva and t h a t i t wo u l d b e a n culture and its
Uma into his teachings. She describes Swamiji’s impediment for both her spirituality.
deep love for Shiva at this time: “He had a spiritual life as well as for
surpassing love for Mahadeva…[the] very air of her future work in India.
the Himalaya was charged for him with the Unwilling to “tolerate blindness of half-views
PA G E S P O N S O R : A D E V O T E E , M I S S I O N R D. , B E N G A LU R U

image of that ‘eternal meditation’ that no and prejudices born out of ignorance”, Swamiji

February 2020
thought of pleasure could break….[H]e “pointed out errors in her judgements and even
understood...the meaning of the nature-story scolded her”: “Really, patriotism like yours is
that made the Ganges fall on the head of the sin!” 15 She continued, “These morning talks at
Great God, and wander in and out amongst His Almora, then, took the form of assaults upon
matted locks, before she found an outlet on the deep-rooted preconceptions—social, literary
plains below. He had searched long for the and artistic — or of long comparisons of Indian 43
words that the rivers and waterfalls uttered and European history and sentiments, often
amongst the mountains, before he had realised containing extended observations of very great

The Vedanta Kesari

that it was the eternal cry ‘Bom! Bom! Hara! value. But he had revealed a different
Hara!’”13 Nivedita, being a competent spiritual standpoint in thought and feeling, so
aspirant, was able to receive this transmission completely and so strongly as to make it
of spiritual emotion. This had the effect of impossible for her to rest, until later, by her
making Shiva and Uma come alive in the heart own labours, she had arrived at a view in which
and mind of Nivedita, during the trip and both these partial resentments stood
afterwards as well (a point we shall discuss in rationalized and accounted for.’16
the next article). Fortunately, Swami Swarupananda, a
Next, Swamiji removed the hidden brother-disciple, helped Nivedita to understand
cultural biases about India from Margaret Swamiji’s ideas. His elucidation “helped her to
Noble’s mind. Anyone who wants to assimilate understand the atmosphere in which they lived.
the spirituality of India must understand the He formed a sort of link between her Master’s
link between its culture and its spirituality. mind and her own, and Nivedita was grateful to
When British citizens visited British-ruled India him for all he did for her. He taught her the Gita,
in the 19th century, it was natural for them to asked her to offer her past at the feet of
feel ethnically and culturally superior to the Ishwara. From him she learnt to meditate.”17
colonised India. Margaret Noble initially had Š‘—‰Š‹– ƒ—•‡††‹••‡–ƒ† ‘ϐŽ‹ –ƒ––‹‡•ǡ
such cultural biases to some extent. After Swami Vivekananda was keen to remove the
initiation when Swamiji “asked her now to hidden western cultural biases within
 Nivedita’s mind, which would otherwise mythological, cultural, and spiritual—about the
prevent her from assimilating the essence of pilgrimage site beforehand and then attempt to
Uma and Shiva, and in a wider sense, the convert this knowledge into love in their heart
spirituality of India. Without this spiritual for the holy place and its presiding deity. This is
power and transformation, she would be –Š‡ϐ‹”•–•–ƒ‰‡‘ˆ —Ž–‹˜ƒ–‹‰–Š‡’”‡Ǧ’‹Ž‰”‹ƒ‰‡
unable to see Shiva in the Ice Lingam in mindset.
Amarnath and serve India with her whole heart Second stage: Š‘‘•‹‰ƒ•’‡ ‹ϐ‹ –Š‡‡
and soul.
After acquiring the necessary knowledge,
The main purpose of acquiring various the next step for aspirants is somehow to
types of knowledge is to further deepen integrate the knowledge into their very being by
shraddha or one’s faith in the holy place to be choosing a spiritual theme or mood for the
visited and its presiding deity. Sometimes pilgrimage which is compatible with their nature
pilgrims coming from abroad—or even within and upbringing. If the theme is authentic, then
India—may have doubts arising either from
the spiritual aspirant can further cultivate and
cultural bias, religious intolerance, or even
integrate the spiritual mood. As already
atheism. Sri Krishna explains to Arjuna in the
discussed, Sri Ramakrishna mentions that before
February 2020

Bhagavad Gita how this doubting mind

going to a place of pilgrimage, he would cultivate
prevents one from making spiritual progress:
ƒ•’‡ ‹ϐ‹ •’‹”‹–—ƒŽ‘‘†Ǥ ‡ƒŽ•‘†‡• ”‹„‡•–Š‡
Šă>†ö)>*ă:81>š0>?7*¬1?&_ two different types of dispositions for spiritual
*>14KK=§®&*,2K*:A :81>š0*__4.40 aspirants: “A man born with an element of Shiva
“The ignorant, the man without shraddha, becomes a Jnani; his mind is always inclined to
44 the doubting self, goes to destruction. The the feeling that the world is unreal and Brahman
doubting self has neither this world, nor the alone is real. But when a man is born with an
The Vedanta Kesari

next, nor happiness.” element of Vishnu, he develops an ecstatic love

It is possible that even sincere spiritual of God.”18 While it is true that aspirants normally
seekers may have doubts or may not fully possess tendencies toward knowledge and
appreciate the spirituality of a holy place. devotion, there will be one pre-dominant
However, if they have shraddha and are aware tendency over the other. In Nivedita’s case, she
of the limitations of their own knowledge and had an intellectual bent of mind, a quality of
experience, they will seek spiritual solutions Shiva. However, even for aspirants with the
through sincere questioning and debating, quality of Shiva, Sri Ramakrishna encouraged the
followed by contemplation and meditation, as path of devotion, i.e., the harmonious
in the case of Nivedita described above. development of head and heart.
Hence, if spiritual aspirants desire to Š‡†‹ˆϐ‹ —Ž–›–Šƒ–ƒ›’‹Ž‰”‹•ˆƒ ‡‹•–‘
make a pilgrimage fruitful, in addition to know and understand their own nature and
acquiring knowledge beforehand, they should disposition. Such an understanding requires
also strive to remove hidden biases which may either spiritual maturity or a spiritual teacher.
prevent them from accepting the sanctity and Margaret Noble had only recently arrived in
spiritual power of the holy place they plan to India, and was still a novice with very little
visit and the reality of its presiding deity. In knowledge of India and its spiritual greatness.
‘–Š‡”™‘”†•ǡ–‘†‡”‹˜‡ƒš‹—„‡‡ϐ‹–ˆ”‘ For this reason, Swami Vivekananda himself,
their impending pilgrimage, spiritual aspirants Š‡”‡Ž‹‰Š–‡‡†–‡ƒ Š‡”ǡŠƒ† Š‘•‡ƒ•’‡ ‹ϐ‹ 
—•– ϐ‹”•– ƒ “—‹”‡ ‘™Ž‡†‰‡ȄŠ‹•–‘”‹ ƒŽǡ theme for her pilgrimage, which was consistent
 with her leaning toward knowledge. Knowing Amarnath with him, and be dedicated to Siva....
her dedication, Swamijii decided that she was From this time we saw very little of the Swami.
to be “dedicated unto Shiva” for the work of He was full of enthusiasm about the pilgrimage
India, and focused on this particular theme to and lived mostly on one meal a day, seeking no
the exclusion of all else. She describes Swamiji’s company, save that of sadhus. Sometimes he
exclusive focus on Uma and Shiva before their would come to a camping-ground, beads in
trip: “Several months later [prior to the trip to hand.”20
Amarnath] he [Swamiji] never talked of any of
the gods save Uma and Siva. For Siva and the Fourth stage: Serving sadhus and securing
Mother made the great workers. Yet I blessings from them
sometimes wondered if he knew at this time Prior to embarking on the pilgrimage to
how at the end of every theme was bhakti.”19 Amarnath Cave, Swamiji took Nivedita around
to meet different sadhus, so that she would
PA G E S P O N S O R : I N M E M O R Y O F S R I B I J A N B I H A R I D E Y, K O L K ATA

Third stage: Withdrawing into meditation receive their blessings for a successful
and cultivating an introspective mindset pilgrimage. She writes, “That afternoon [on the
Hence, as the time of pilgrimage neared, day before their pilgrimage] he took his

February 2020
Nivedita, equipped with the proper knowledge, [spiritual] daughter [meaning Nivedita herself]
theme, and bhava, withdrew herself from other round the camp to be blessed, which really
external activities to further cultivate and meant to distribute alms.... We stayed a whole
deepen her “spirit of devotion”. She did this day, at this village of the shepherd, to keep
externally by undergoing physical austerities ekadasi, and early next morning the pilgrims
such as fasting, living in solitude, etc., and left.”21 45
internally by meditating and contemplating on In the next article, we shall further discuss
Uma and Shiva. It is this tapasya that gives an how Swami Vivekananda’s training of Nivedita

The Vedanta Kesari

introspective and focused mindset necessary prior to her pilgrimage, not only facilitated her
for a pilgrimage. recognition of the “living Shiva” in Swamiji after
In addition to preparing Nivedita’s mind, his darshan at Amarnath, but also brought
Swamiji withdrew himself from the company of about her own remarkable transformation—
others after deciding to go to Amarnath. ϐ‹”•–ǡ ˆ”‘ ƒ”‰ƒ”‡– ‘„Ž‡ –‘ ‹•–‡” ‹˜‡†‹–ƒǡ
Nivedita records, “[as] we sat at lunch, the ƒ†ϐ‹ƒŽŽ›Ȅˆ”‘‹•–‡”‹˜‡†‹–ƒ–‘ Lokamata,
Swami invited his [spiritual] daughter mother of the people.
[referring to herself ] to go to the Cave of (To be continued)

References
1) Sri Ramakrishna and his Divine Play [hereafter DP], 605 2) DP. p. 606 3) DP. 607 4) The Gospel of Sri
Ramakrishna, p. 629 5) The Master as I saw Him, p. 83 6) Notes of some wanderings with the Swami Vivekananda
[hereafter Notes] , p. 92, 7) Notes. p. 24-5 8) Kathamrita, p. 50-51 9) See Prabuddha Bharata ‘Editorial’ December
1956, p. 479. Toward the end of his life, Swami Turiyananda declared from the standpoint of vijnana Brahma satyam
jagat satyam, Brahman is real and the Universe is real, – as a counterpoint to the classical Advaitic dictum, Brahma
satyam jagat mithya, Brahman is real and the universe is unreal. 10) Mahendranath Gupta, Gospel, p. 237
11) Life of Swami Vivekananda, Vol. 1, p. 87 12) Notes. p. 5. 13) Notes. p. 51. 14) Notes. p. 16 15) Sister Nivedita:
The Dedicated. Pravrajika Atmaprana Kolkata: Sister Nivedita Girls’ School, 2017, p.46 16) Notes. p. 17 17) Sister
Nivedita, p.45 18) The Gospel of Sri Ramakrishna, p. 713 19) Notes. p. 7. 20) Notes. 91-92 21) Notes. 92-93