Tuesday, 30 April 2024

Back to the Villages

  - Eknath Ranade (Yuva Bharati, Special Commemorative Volume, 1976, March)

Mankind has ever been lured by rosy visions (of golden age either beckoning them onward to an ideal future free from poverty, ignorance and disease, or recalling such an era in a remote past which it is their hope to recover again. Every age can point to some progress towards that goal, but it has always been marred by some insurmountable obstacle or other. Thus 'hope springs eternal in the human breast', and we endure sufferings. -But at some significant turning points in history, this undying impulse in us drives us to revolutionary frenzy, and great changes are forcibly brought about, and they are hailed as the dawn of a better and happier era. But such is the lot of man's life in this world that things remain much the same with the same old evils rearing their heads with new faces. What is thus put in the dock is human nature itself; but instead of admitting it frankly, we have always been prone to find scapegoats on whom to vent our wrath.

It is an undeniable fact that we are now living in times of universal conflicts in which almost all old-world values have gone into the melting pot; every human institution social, political, economic and cultural. Nothing is accepted on authority, little or no respect is shown to the experiences of the past, and there is a general eagerness to enthrone a set of new values which, it is believed, would establish for all time the long- dreamt age of perfect human happiness. A process of trial and error is now in full swing, and it must run its course until the momentum behind it is slowed down or exhausted for the time being. One such memorable landmark was reached in our country when, a little over eight months ago, a state of emergency was declared. It had an electric effect and was spectacular in its outward manifestations. Almost overnight, as it were, a miraculous change came over the country, and many- pronged attempts continue to be made to transform the quick gains to permanent achievements. Even more naturally the burden of appeal is made to our youth to take a creative part in the desired transformation. It has been epitomised under the slogan: Go back to the villages!

Before we deal with its relevance and feasibility, let us survey some other periods of world-history when similar appeals to go back to a life of unsophisticated simplicity and close communion with Nature were not only made, but also actually practised by small but gifted and dedicated young men. Towards the close of the 18th century, Wordsworth, Coleridge, Southey and their admirers turned their back on urban life and made their homes in the countryside. Coleridge was even more ambitious. He felt that it was no use trying out their experiment amidst the distractions of urban civilisation, but that they should emigrate to a new country where the dead-weight of the past could not depress their ardour. He drew up a plan for a Utopia of his own which he called 'Pantisocracy' which means an egalitarian brotherhood. Further he proposed to found such a colony somewhere in the New World in an area which was called 'Susquehama'. Neither numbers, nor funds nor organisation bothered him; but in his youthful zeal, he tried to form such a band of devoted believers in a new world-order free from exploitation or tyranny. But alas, nothing came of it!

The courtiers of the French monarch announced their decision to live a life of pastoral simplicity, and started to dress themselves like farmers and shepherds while continuing to live their lives of ease, luxury and ostentation. Thereby, they hoped to neutralise the growing demand for reform and reorganisation of French society on more enlightened lines. But they failed to avert the outbreak of the greatest revolution in modern times which ran its grisly course for more than twenty years and which was at last brought under control by Napoleon. Starting as an Artillery Officer in the French army, he became the greatest Emperor of the vastest empire in modern times, controlling practically the whole of Europe. He combined in himself both the spirit of revolution and also the spirit of conservatism or reaction, and after him, Europe slowly came back to normal. In all that welter of confused battles and victories, the original, idea of an ideal state or a golden age was silently forgotten, and people settled for whatever was modest, immediate and practical. It is this system which has begun to creak and crack during our own times, and we are again at the beginning like other men at other times, live at ease with what we have and longing for a change in vague hopes that, out of mere change, something better would be born. Such is the condition in our own country today, and the exhortation to our youth to go back to the villages has to be seen in the context of prevailing realities. The accent laid by the planners is predominantly on industrial, marketing and urban schemes all of which present to our youth a concrete and immediate temptation. Naturally therefore, they tend to cluster round cities, look for jobs in cities, love to enjoy the amenities of cities with their vast scope for entertainment and excitement. On the one hand, we publicise plans for the expansion of city-complexes, creating tourist centres as well as increasing their numbers, expanding our industrial potential with its own promises of adventure, affluence and aristocratic modes of living. An appeal to such large numbers of ardent young people to go back to a life of simplicity by those who themselves speak from vantage points in the cities or in the governmental machinery cannot but strike the intelligent youth as at least ironical. Consequently, he is hardly moved by the appeal directly addressed to him. By way of contrast, we may recall how, in the era of our nationalist struggle, our leaders without almost any exception, suited their words to their actions, and gave the youth of the country an inspiring example of' plain living and high thinking '. Thousands, if not lakhs, forsook formal studies and spread out in the villages to awaken the people to their own unsuspected strength and the soundness of their traditional values. Thus they wrought a great miracle which culminated in our winning our freedom.

What we need now is a corresponding cadre or group of our elite intellectually alert, morally strengthened and emotionally in tune with the spirit of our culture to follow-up their advice to our youth with a practical demonstration of their ability to live in that spirit of disinterested service and spontaneous feeling of brotherhood of man to man irrespective of all differences and divisions. A great handicap to the acceptance of such high principles has unfortunately been introduced into our entire system of education which has ignored or discouraged the cultivation of the moral basis of character and the emotional basis of our aim and purpose in life. What Vivekananda did to galvanise the youth of his time, what Gandhi did to rouse a whole nation to unity of thought, feeling and action, can still be achieved with right leadership rallying our young throughout the country.

For the spirit of service-the determination to work for others and, above all, a heroic resolve to lead the life of simple contentment -is still active and pervasive in our young men and women. They await to be mobilised by inspired leaders. A country of our vast extent and vaster resources and potential has perforce to address itself to a variety of nation-building tasks. But the State, by itself, can only deal with the machinery and the resources from the outside as it were. The mere fundamental national task of building up a generation of pioneers in every field of social relationships and cultural integration qin the widest commonly spread', is exclusively the work of our Acharyas and the men of light and leading. The tawdry glitter of urban life can be bypassed if the abiding virtues of rural life can be brought home to our younger generation. As it is, rural areas are being depopulated in a mad rush to the cities. This trend must be reversed by taking to the country, the basic amenities of the age of technology like power, pure water, education and easy communications.

For what Goldsmith said two centuries ago is still the plain truth of the matter: 'Ill fares the land to hastening ills a prey Where wealth accumulates and men decay!'

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 Let's perform our duty by casting our vote in favour of the national interest.  


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कथा : विवेकानन्द केन्द्र { Katha : Vivekananda Kendra }
Vivekananda Rock Memorial & Vivekananda Kendra : http://www.vivekanandakendra.org
Read n Get Articles, Magazines, Books @ http://prakashan.vivekanandakendra.org

Let's work on "Swamiji's Vision - Eknathji's Mission"

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मुक्तसंग्ङोऽनहंवादी धृत्युत्साहसमन्वित:।
सिद्ध‌‌यसिद्धयोर्निर्विकार: कर्ता सात्त्विक उच्यते ॥१८.२६॥

Freed from attachment, non-egoistic, endowed with courage and enthusiasm and unperturbed by success or failure, the worker is known as a pure (Sattvika) one. Four outstanding and essential qualities of a worker. - Bhagwad Gita : XVIII-26

Monday, 29 April 2024

The Hallowed Memory Of A Hero And Martyr

 - Eknath Ranade (Yuva Bharati, Special Commemorative Volume, 1974, August)


Fifteenth of August comes to us again carrying ever- F shining and sacred memories of the valiant heroes and countless martyrs who shed their precious blood in the course of a relentless struggle of two centuries against British rule in our country. Right from the Battle of Plassey in 1757, they carried the fight through the First War of Indian Independence in 1857, which threw up a galaxy of martyrs on our political horizon, to the uprising of the Air Force and Navy in 1946 under the inspiration of the Indian National Army which dealt 'a final death blow to the British Empire, and ushered in the freedom that we enjoy today. As we go to press with this issue, we consider it a happy augury that the mortal remains of Sardar Udham Singh, have been received with appropriate honours and simple solemnity and cremated with due religious rites in his native village, Sunam in Sangrur District of Punjab, thirty-two years after that dauntless hero ascended the gallows in a prison in London and attained martyrdom.

Born on December 26, 1899, Udham Singh was one of the witnesses of the Jallianwala Bagh Massacre on April 13, 1919, under the regime of the Lt. Governor of Punjab, Sir Michael O' Dwyer, and he carried that gruesome, picture of the brutal carnage of helpless thousands by a soldier tyrant, General Dyer, who later glotted over his dastardly deed and who was accorded by the British people, the honour of a hero and savior of the Empire. The horror, the grief and the trauma of the nation's soul could not be forgotten and has gone into history as one of the blackest spots on the British escutcheon. Time heals the most grievous wounds by casting the veil of forgetfulness over it. The Jallianwala Bagh outrage remained unavenged by all peaceful and constitutional methods which our leaders explored earnestly, but in vain.

But one man remembered the ghastly memory of it in his life through the years and long meditated how he, a single unaided individual, could settle this score with the hated enemy so as to cry quits on that issue. Like one possessed by the spirit of the furies, Sardar Udham Singh watched and waited for his turn and twenty years after, he shot Sir Michael O'Dwyer dead on March 13, 1940. With that act of faith, he felt that he had vindicated the indomitable spirit of our country and declared that he would walk to his gallows with the happiness of a bridegroom going to meet his beloved bride. There is bound to be a certain amount of difference over the rightness of the conduct of Sardar Udham Singh. Though, in a superficial view, he tried, to meet violence with violence, his action can be justified, if not indeed worthy of being applauded, from the point of view of the stand which is explained by Lord Krishna in the Gita, in commending to Sri Arjuna, war as the only answer to the quarrel thrust upon him by his ungodly and overweening cousins. What purifies that act of seeming violence was the spirit of selfless devotion to the cause of justice and the readiness of the individual to make a sacrifice of his own life in order to vindicate the supremacy of Dharma on which alone a peaceful society can be established and maintained. There are occasions in the life of a nation or an individual, when they arrive at the crossroads, there all openings are blocked except one. In such crises, it would be cowardly for anyone to retrace his footsteps or beat a precipitate retreat merely out of the craven love of saving 'one's own skin. It was one such occasion which offered itself to Sardar Udham Singh' and let us honour his courageous choice,' in a spirit of understanding and reverence.

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Let's perform our duty by casting our vote in favour of the national interest.
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कथा : विवेकानन्द केन्द्र { Katha : Vivekananda Kendra }
Vivekananda Rock Memorial & Vivekananda Kendra : http://www.vivekanandakendra.org
Read n Get Articles, Magazines, Books @ http://prakashan.vivekanandakendra.org

Let's work on "Swamiji's Vision - Eknathji's Mission"

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मुक्तसंग्ङोऽनहंवादी धृत्युत्साहसमन्वित:।
सिद्ध‌‌यसिद्धयोर्निर्विकार: कर्ता सात्त्विक उच्यते ॥१८.२६॥

Freed from attachment, non-egoistic, endowed with courage and enthusiasm and unperturbed by success or failure, the worker is known as a pure (Sattvika) one. Four outstanding and essential qualities of a worker. - Bhagwad Gita : XVIII-26

Sunday, 28 April 2024

Vivekananda Kendra Calling

  Closing Ceremony of Life-Workers' Training Class - A Report and an Appeal

Today is, indeed, a great day. The first batch of life worker-trainees of Vivekananda Kendra, after their initial training of about six months, is now ready for being deployed to various places in the country for undergoing the next phase of their further three year training, namely, equipping themselves with practical experience in social service. This batch is a small group of sixteen young graduates and postgraduates, among whom two are women. As per conditions that had been prescribed for their selection, they are all bachelors and are below thirty years of age. Again, according to other requirements, they are free from any family commitment and are prepared to go to any part of the country for doing such work of social service as may be assigned to them. For seeking admission in this first batch of life worker- trainees, a few hundred aspirants had written to us, but only about a hundred out of them were found to satisfy all the conditions laid down for their preliminary selection and were called for interview. Even among these hundred, only the present sixteen appeared to be of the right motivation and of the positive spiritual urge in them for service, and were consequently finally selected for this, training course. They are from different parts of the country, namely, Tamil Nadu, Kerala, Karnataka, Maharashtra, Madhya Pradesh, Delhi, Orissa and Andhra Pradesh. Out of the total training period of three and a half years prescribed for the prospective life-workers of the Vivekananda Kendra, this initial six-month course for them at Kanyakumari has been designed specially with a view to strengthening the trainees' urge for social service and initiating them into such subjects as relevant to the uplift of the downtrodden and the general well-being of the people. Thus, while their training consisted in the study of 'major Upanishads, the Bhagavad Gita, Yogasanas, Pranayama, methods of meditation, elementary Sanskrit, history, our cultural heritage and lives of leading prophets of the world, it also included study of backward communities and the ways and means of their social and economic uplift, first aid, community development and elements of anthropology and sociology.

The training class was conducted under the guidance of our President, Prof. P. Mahadevan who himself taught history to the trainees. Besides other stalwarts, namely, Prof. R. B. Athawale, Shri P. Vaidyanathan and Shri P. N. Gopalakrishnan who taught Sanskrit, Music and Yogasanas, respectively. We had the unique privilege of having in our midst eminent persons as visiting teachers for fixed durations. Prominent among them are Shrimat Yogacharya Janardan Swami of Nagpur, Shrimat Swami Ranganathananda of the Ramakrishna Mission, Shrimat Swami Chidananda, President of the Divine Life Society, Rishikesh, Shrimat Swami Chidbhavananda of Ramakrishna Tapovanam, Tirupparaitturai, Tiruchi, Dr. S. B. Varnekar of Nagpur University, Ayurveda Chakravarty Pandit Ramnarayan Shastri of Indore, Dr. M. C. Batra, Principal, Bombay Homoeopathic Medical College, Bombay, Shri Devendra Swaroop of D. A. V. College, Delhi and Kumari Bhargavi Devendra as well as Kumari Toyajakshi Devendra, Social Welfare and Educational Officers respectively of the Tamil Nadu and Central Governments.

These trainees will hereafter be deployed to various regions, especially backward areas, to enable them to equip themselves with practical experience in social service. These regions will include Andamans, North Eastern Region, Chota Nagpur area, Andhra Pradesh and the State of Jammu & Kashmir. After the completion of three years of their actual work in various fields, they will be considered fit for being finally accepted as life-workers of the Vivekananda Kendra. Thereafter, they would be free to take to married life, if they so choose. In either case, the Kendra has undertaken the responsibility of looking after their temporal wants and ensuring them simple but contented living, so as to enable them to devote their entire time and energies to the work of service assigned to them by the Kendra. Fresh batches of life-workers will be selected, trained and deployed every year to the needy areas. Though dastardly deed and who was accorded by the British people, the honour of a hero and savior of the Empire. The horror, the grief and the trauma of the nation's soul could not be forgotten and has gone into history as one of the blackest spots on the British escutcheon. Time heals the most grievous wounds by casting the veil of forgetfulness over it. The Jallianwala Bagh outrage remained unavenged by all peaceful and constitutional methods which our leaders explored earnestly, but in vain. But one man remembered the ghastly memory of it in his life through the years and long meditated how he, a single unaided individual, could settle this score with the hated enemy so as to " cry quits " on that issue. Like one possessed by the spirit of the furies, Sardar Udham Singh watched and waited for his turn and twenty years after, he shot Sir Michael O'Dwyer dead on March 13, 1940. With that act of faith, he felt that he had vindicated the indomitable spirit of our country and declared that he would walk to his gallows with the happiness of a bridegroom going to meet his beloved bride. There is bound to be a certain amount of difference over the rightness of the conduct of Sardar organise or carry out the tasks entrusted to them. As the number of such workers is bound to increase year after year, the funds will also be needed in greater and greater measure with the passage of time.

In this we look to the common people of our country who had, indeed, willingly borne the main financial brunt of the First Phase of the Memorial Plan. As you may be aware, 30 lakhs of people from all over the country, together, contributed nearly 80 lakhs of rupees through their small donations, out of a crore and 18 lakhs we received, so far, towards the first phase. We appeal again to the common man. Even to such of them as can spare just a rupee a month, we appeal to place in our hands, annually, that valuable treasure of Rs. 12. We hope to meet our recurring expenses from the funds thus received from such people donating to us, annually, contributions varying from minimum Rs. 12 to any higher amount, depending upon the monetary resources of each. This is the patronage we bank upon for the sustenance and growth of our movement. Initially, during the next twelve months we aspire to build up a patronage of one lakh such persons from all over the country. They will be enrolled as patrons of this movement. Even corporate bodies, including trusts, are invited to join this body of patrons. I broadcast this appeal to our countrymen on this occasion.

 - Eknath Ranade (Yuva Bharati, Special Commemorative Volume, 1974, April)

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कथा : विवेकानन्द केन्द्र { Katha : Vivekananda Kendra }
Vivekananda Rock Memorial & Vivekananda Kendra : http://www.vivekanandakendra.org
Read n Get Articles, Magazines, Books @ http://prakashan.vivekanandakendra.org

Let's work on "Swamiji's Vision - Eknathji's Mission"

Follow Vivekananda Kendra on   blog   twitter   g+   facebook   rss   delicious   youtube   Donate Online

मुक्तसंग्ङोऽनहंवादी धृत्युत्साहसमन्वित:।
सिद्ध‌‌यसिद्धयोर्निर्विकार: कर्ता सात्त्विक उच्यते ॥१८.२६॥

Freed from attachment, non-egoistic, endowed with courage and enthusiasm and unperturbed by success or failure, the worker is known as a pure (Sattvika) one. Four outstanding and essential qualities of a worker. - Bhagwad Gita : XVIII-26

Saturday, 27 April 2024

Vivekananda Kendra Calling


People of our country are, by tradition, religion- minded and this country is therefore described as a land of religion and spirituality. Swami Vivekananda used to say that the soul of our country is in religion. The highest and the ultimate goal or Purushartha aspired for by the people of this country is Mutri, so much so that the traditional treatises dealing with even mundane arts and sciences, including those on Ayurveda and even statecraft, strive to tell, in their prefatory remarks, how the ultimate purpose behind them is to facilitate progress of every human being towards the common spiritual goal Moksha. If going to temples, visiting places of pilgrimage, participating in Bhajans, Yajnas and Anushthanas as also listening to philosophical and religious discourses by millions of people or the presence of numerous religious teachers, Gurus and such other men of God all over the country are the manifestations of a growing religiosity, our country, perhaps, is more religious today than it ever was at any time in the past. But, unfortunately, the natural impact of this apparent God-wardness on the general society is little in evidence today. Purposeful living, discipline, character, truthfulness, fellow-feeling, fearlessness, subordination of the self and a zest for works of public good, which are some of the traits that develop in a Godward society and which, we have enough evidence to say, existed in a good measure in our country in the past, are seen fast disappearing from our midst. Ironically enough, with the apparent religious fervour presently on the increase, general corruption, indiscipline and other kinds of moral degradation are also in the ascendant. How is this paradox to be explained? Certainly, it will not be reasonable to ascribe all these evils solely to inefficient governance of the country. Because, after all, the people, especially in modern democracies, get the government they deserve!

So, what is wrong with us and what is the way to save the country from the impending social disintegration that seems to be fast overtaking us? Any discerning mind will be able to see that a distorted conception of religion is the root cause of most of our evils for the last several centuries which persist even today. It is rightly said that religion is the soul of our country. But as that itself is blurred, we have the sorry spectacle of deterioration all round. Religious awakening means experiencing the presence of God in one's self and the world. That makes one conscious of the divine within and urges one to work for its enfoldment and to grow spiritually. Simultaneously it generates in one a sense of oneness with God's creation and, consequently, an intense fellow-feeling for the members of one's own species the human race and prompts one to work with zest for human welfare and progress. If, and as long as, the religious awakening intensifies on these lines, it is dynamic and full of tremendous potentialities for the transformation of humanity into higher and higher planes of existence. But, if it remains limited to rituals, forms of worship and offerings to God, or prayers and praises addressed to Him, it becomes static and has hardly a role to play in human advancement. Swami Vivekananda was the foremost among the modern religious teachers who strove to take out religion from that static condition into which it had degenerated over the centuries, and drew the attention of the people to its real role. He pointed out in no uncertain terms that ceremonies and forms are not the essence of religion, but it is rather the realisation of a higher life.

He said, "We may study all the books that are in the world, yet we may not understand a word of religion or of God. Temples and churches, books and forms are simply the kindergarten of religion, to make the spiritual child strong enough to take the higher steps. Religion is not in doctrines or dogmas, nor in intellectual argumentation. It is realisation in the heart of hearts; it is touching God, it is feeling, realising that I am a spirit in relation with universal spirit and all its great manifestations." To those who lost themselves only in forms and rituals, turning their back on the people and the misery' that had befallen them, he said, " What vain gods shall we go after and yet cannot worship the god that we see all around us, the Virat (Janata Janardan)? When we have worshipped this, we shall be able to worship all other gods. "The remedy for the ills of our country, therefore, lies in launching a mighty movement of right thought flooding the entire country. It has to be a two-pronged move. It is to be aimed, on the one hand, at (1) transforming our people's inherent God-wardness into right spiritual urge rising out of the Vedic teachings, namely, (i) each soul is potentially divine and (ii) faith in God, in turn, means faith in one's self, i.e., in one's potentiality to rise to divine heights. On the other hand, it is (2) to convert the spiritual fervour thus released into works of national reconstruction.

The movement described above has recently been born and the name it bears is Vivekananda Kendra. The seed of this movement was in fact sown as far back as three quarters of a century ago by Swami Vivekananda himself, when he brought into being the Sannyasi Order of the Ramakrishna Mission. This Order has been preparing the ground since then by propagating the twin ideals of renunciation and service, especially among the intellectuals. The time is now ripe and the present conditions also demand that enlightened people of this country yoke themselves to these ideals, and rouse the masses to intense activity towards national reconstruction. The coming into being of the Vivekananda Kendra is only an expression of that deep urge felt in the country.

 - Eknath Ranade (Yuva Bharati, Special Commemorative Volume, 1973 Sept, editorial)


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कथा : विवेकानन्द केन्द्र { Katha : Vivekananda Kendra }
Vivekananda Rock Memorial & Vivekananda Kendra : http://www.vivekanandakendra.org
Read n Get Articles, Magazines, Books @ http://prakashan.vivekanandakendra.org

Let's work on "Swamiji's Vision - Eknathji's Mission"

Follow Vivekananda Kendra on   blog   twitter   g+   facebook   rss   delicious   youtube   Donate Online

मुक्तसंग्ङोऽनहंवादी धृत्युत्साहसमन्वित:।
सिद्ध‌‌यसिद्धयोर्निर्विकार: कर्ता सात्त्विक उच्यते ॥१८.२६॥

Freed from attachment, non-egoistic, endowed with courage and enthusiasm and unperturbed by success or failure, the worker is known as a pure (Sattvika) one. Four outstanding and essential qualities of a worker. - Bhagwad Gita : XVIII-26

Friday, 26 April 2024

The Water Story

Our life in this world is conditioned by several other existences—the most fundamental of which are elements of nature like water, soil, air, and sunlight. Our relationship with these natural forces is always delicately balanced. Today, this balance is being seriously impaired, especially in our relationship with water.

The Water Perspective

About 50% - 65 % of an adult human being's body is made up of water. It is the building block of cells, tissues, and organs; it regulates body temperature, aids in digestion, eliminates waste from the body, and performs a host of other vital functions. Again, 70% of our earth is covered with water. Of this, only 3 % is fresh water and again only 0.4% of this fresh water is accessible to us because the remaining 2.6% is locked in polar ice-caps, glaciers, or deep inside the earth.

 Traditional Engagement

The Vedic rishis recognised the central role of water in creating and sustaining life. Water was recognised as divine, and the rivers as personified goddesses with motherly love for mankind. The Vedic literature has a number of prayers reflecting this attitude towards water. Some lines in the Apah Suktam, or the Hymn for Water sing:

O Water, this auspicious sap of yours, please share with us,
Like a mother desiring (to share her best possession with her children).
O Water, may the auspicious divinity which is wished for
be present in you when we drink (water).
May the auspiciousness which supports you, flow to us.
O Water, may the divinity in Water dwell in the farm lands,

O Water, I implore you to give nutrition (to the crops).
O Water, you are abundantly filled with medicinal herbs;
Please protect my body, so that I can see the Sun for long (i.e., live long).
O Water, please wash away whatever wicked tendencies are in me,
And also wash away the treacheries burning me from within,
And any falsehood present in my mind.

Truly, water has this dual power – it nourishes and strengthens the material world outside starting from our own body, and it purifies and transforms the subtle inner dimensions of our personality. In traditional homes, even today, the seven sacred rivers are invoked into the water being used for worship, cooking, and even bathing. Sri Ramakrishna too had a deep devotion to Ganga. He called Her Brahma-vari, i.e., Brahman in the form of water. If anybody talked of worldly things for a long time or mixed with worldly people, he would ask that person to drink a little of Ganga water and purify himself.

In sharp contrast to this traditional filial attitude towards water, is the modern approach which commodifies water and all the other natural resources. It is an attitude born of the understanding that the world is created for man's enjoyment. This mercenary perspective is in a sense at the root of the imbalance in our relationship with Nature.

Mother Earth's Response

What happens when we exploit Nature? An interesting story from Srimad Bhagavata gives the answer.

A number of people reduced to skeletons due to starvation approached their newly crowned king Prithu who, born in the line of Dhruva, was a part of Mahavishnu. They asked him to alleviate their sufferings and provide them sustenance. Prithu found out that by withdrawing into herself all her vegetation, goddess Earth had created this suffering. In great anger when he sought to punish her, goddess Earth took the form of a cow and ran away. But Prithu followed her in all directions. Finally, goddess Earth took refuge with Prithu himself and explained her actions.

She told him, 'O King! I saw how bad men, devoid of self-restraint, ate up all the cereals that Brahma had created for the purpose of Yajna. When the whole world became full of thieves, I took into myself all these cereals in order to conserve them for the Yajna. Because of the long lapse of time, these are lying in me in a decayed condition. Find a suitable calf and a pot for milking, and then milk, in the form of all your wants, can be drawn from me. O King! Also level me in such a way that the water that the rainy season brings, may spread everywhere and be available even after the season is over.'

Accordingly, using Swayambhuva Manu as the calf, Prithu milked out all plants into his own palm. The rishis used Brihaspati as calf and milked the Vedas and other scriptures into the vessel of the senses. Then the devatas, asuras, gandharvas, animals etc., using their best representative milked whatever they wanted from Earth. Exceedingly pleased with Earth for providing all the requirements of his people, Prithu adopted goddess Earth as his daughter and she came to be known as
Prithvi.

Two key points are to be noted here. Lack of self-restraint made men greedy and they ate up more than what they needed and thus disrupted the yajna-chakra or the cycle of sacrifice where each one contributes for the good of the other. The second point is that when approached with the love of a calf, Mother Nature will unlock all her treasures!

The Imbalance

Today, population growth, mismanagement of natural resources, and our selfishness are upsetting our relationship with Nature. We are witnessing heavy rainfalls leading to floods, and deficit or no rainfall creating famine-like conditions. Aggravating this is the pollution of rivers and water bodies by sewage and chemical effluents, excessive groundwater pumping and wasteful use of water. All these are seriously affecting our food security, health, energy generation, and economic growth. Water scarcity is also becoming a point of social tensions and regional conflicts.

The NITI Ayog's Composite Water Management Index released last year has some alarming statistics and predictions regarding water. It states that currently '600 million Indians face high to extreme water stress and about two lakh people die every year due to inadequate access to safe water.' In its assessment for future, it predicts that by 2020 the groundwater in 21 major Indian cities could be depleted, and by 2030 the water demand in our country could be twice the available supply. In the face of this dim prospect, it is disheartening to know that only 8% of the water received from rains in the entire year is harvested in our country. We have to now act on Mother Earth's advice to King Prithu and conserve water!

The Call

Recently, the Prime Minister called upon the nation to start a mass movement, as was done for Swachh Bharat, to create awareness about water conservation, and to share knowledge of traditional and innovative methods of water conservation.

Achieving water security is the responsibility of every Indian. This Independence Day, let us pledge to educate ourselves first and then create awareness in others about water conservation and water recycling. Let us work out ways to limit our daily water consumption. Indeed, a mind that wastes natural resources will also waste its mental and spiritual energies. Let frugality be our watchword. This is the duty of every awakened Indian. Virtues have to be first practised by awakened citizens. Only then will it grow and become national virtues.

(courtesy : Vedant Kesari 2019 Aug, Editorial)

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कथा : विवेकानन्द केन्द्र { Katha : Vivekananda Kendra }
Vivekananda Rock Memorial & Vivekananda Kendra : http://www.vivekanandakendra.org
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मुक्तसंग्ङोऽनहंवादी धृत्युत्साहसमन्वित:।
सिद्ध‌‌यसिद्धयोर्निर्विकार: कर्ता सात्त्विक उच्यते ॥१८.२६॥

Freed from attachment, non-egoistic, endowed with courage and enthusiasm and unperturbed by success or failure, the worker is known as a pure (Sattvika) one. Four outstanding and essential qualities of a worker. - Bhagwad Gita : XVIII-26

Thursday, 25 April 2024

Worship of the Living God

When swamiji returned from americato India in January 1897, he gave five lectures in Madras. In his last lecture on The Future Of India, he summoned the people of India in these stirring words:

For the next fifty years this alone shall be our keynote, this, our great Mother India. Let all other vain Gods disappear for the time from our minds. This is the only God that is awake, our own race—'everywhere his hands, everywhere his feet, everywhere his ears, he covers everything.' All other gods are sleeping, what vain gods shall we go after and yet cannot worship the god that we see all around us ... the Virat? Worship it. Worship is the exact equivalent of the Sanskrit word, and no other English word will do... These we have to worship...'

He used the word worship here and not the word service. When service is combined with devotion and reverence, it becomes worship. Devotees go to a temple and cut grass around the temple. That they call worship. Why? There is service combined with devotion and reverence. So, Swami Vivekananda exhorted our people that when they deal with other human beings, they should combine service with reverence. That becomes worship. Reverence? Why? Because divinity is present there. There is that divine spark in every individual.

These teachings had been there in our books. Beautiful, clear enunciations are there and our people have been hearing them all these centuries. All over the country Bhagavata saptahas are conducted often. Our people have heard these teachings for seven days again and again and yet they have never understood their importance nor implemented them.

There is this subject of service as worship in the third skandha, chapter 29, of the Srimad Bhagavatam where the sage Kapila, God's incarnation, is giving spiritual advice to his mother Devahuti. I am quoting three verses from that beautiful exposition: (3.29.21)

अहं सर्वेषु भूतेषु भूतात्माऽवस्थित: सदा ।
तमविज्ञाय मां मर्त्यः कुरुतेऽर्चाविडम्बनम् ॥

'I exist in all beings as the Self; but people insult Me there and elaborately worship Me only in an image in the temple.'

The next verse (3.29.24) says:

अहमुच्चावचैर्देव्यैः क्रिययोत्पन्नयानघे ।
नैव तुष्येऽर्चितोऽर्चायां भूतग्रामावमानिनः ॥

I don't accept the worship of those who insult me in every form of living beings and yet worship me in the temple in an image with costly rituals—Naiva tushye—I am not at all pleased. And finally comes a very positive statement (3.29.27):

अथ मां सर्वभूतेषु भूतात्मानं कृतालयम् ।
अर्हयेद्दानमानाभ्यां मैत्र्याभिन्नेन चक्षुषा ॥

'Therefore, worship Me in all beings in whom I exist as their Self and have built a temple fo myself in them, by dàna, removing their felt wants, and màna, by showing due respect to the recipient, and in an attitude of friendliness and non-separateness.'

How to worship god in all beings? How to worship God in man? If to a man going on the street, you say, 'Stop, I shall do your arati,' you will become a nuisance to him. So, the correct way to worship God in human beings is expressed in two words: Danamanabhyam—through dana and mana. If he is sick, give him medical treatment. If he is poor, get for him food to eat or a job. And while doing so, respect him, mana. Don't look down upon him, as if you are superior.

Then come the two more important words: maitrya—with a friendly attitude. You go to a village. People suspect you. They have been exploited all the time. You are another such, they think. Make them realise that you are their friend. And, lastly, the important Vedantic teaching comes: abhinnena chakshusha—with an attitude of non-separateness. We are one; you and I are not separate. The same Atman is present in you and in me. What wonderful words! These words convey to us the practical application of Vedanta.
- SWAMI RANGANATHANANDA (Swami Ranganathananda is the President of the Ramakrishna Mission. This extract has been taken from the concluding talk delivered at the Devotees' Convention at the Belur Math on 8 February 1998)
(courtesy : Vedant Kesari 1998 Dec.)
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कथा : विवेकानन्द केन्द्र { Katha : Vivekananda Kendra }
Vivekananda Rock Memorial & Vivekananda Kendra : http://www.vivekanandakendra.org
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मुक्तसंग्ङोऽनहंवादी धृत्युत्साहसमन्वित:।
सिद्ध‌‌यसिद्धयोर्निर्विकार: कर्ता सात्त्विक उच्यते ॥१८.२६॥

Freed from attachment, non-egoistic, endowed with courage and enthusiasm and unperturbed by success or failure, the worker is known as a pure (Sattvika) one. Four outstanding and essential qualities of a worker. - Bhagwad Gita : XVIII-26

Wednesday, 24 April 2024

The Birth Of The Ramayana - 7

Thus the essential condition for the birth of the best sahitya is a happy combination of self-control, supra-sensuous vision, humility, acquisition of facts, innate inclination, blessings of the teachers, appreciation by the good, divine inspiration, purity of character, and a passion to do good to others. When the heart is rent in grief, when the mind melts in sympathy, when the soul dissolves in devotion, when the heart expands in exhilaration, when the mind burns with righteous indignation to- wards wrong-doing, when the soul softens and sweetens with the love of the Lord, when the milk of mercy overflows, out of the fullness of such a heart flows poetry, pure and perfect.

The Ramayana, the first and best poem, contains all the rasas. It is the life story of Rama and Sītā. Rāma is God, and Sītā is the world. The world, in and through God, is grand and glorious; without Him, it is nothing by itself. The world as an end in itself spells man's doom. Rāvana kidnapped Sītā and despised Räma. And he met with his inevitable doom. Human life is a glorious opportunity if it instals Rama in its heart. Then life becomes beautiful and fruitful. Then there will be the kingdom of God both within and without.

Küjantam Rama Rameti madhuram madhurākşaram;

Āruhya kavitāśākhām vande Vālmākikokilam

'Salutations unto that sweet-singing Välmikikokila, who pours forth in melodious tunes the sweet name of Rama incessantly, sitting on the tree of poetry!'

- by Swami Siddhinathananda (courtesy : Prabuddha Bharat 1965 Oct)

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कथा : विवेकानन्द केन्द्र { Katha : Vivekananda Kendra }
Vivekananda Rock Memorial & Vivekananda Kendra : http://www.vivekanandakendra.org
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मुक्तसंग्ङोऽनहंवादी धृत्युत्साहसमन्वित:।
सिद्ध‌‌यसिद्धयोर्निर्विकार: कर्ता सात्त्विक उच्यते ॥१८.२६॥

Freed from attachment, non-egoistic, endowed with courage and enthusiasm and unperturbed by success or failure, the worker is known as a pure (Sattvika) one. Four outstanding and essential qualities of a worker. - Bhagwad Gita : XVIII-26

Tuesday, 23 April 2024

The Birth Of The Ramayana - 6

Valmiki, so the story goes, one day went to the river Tamasä to take bath, accompanied by a disciple. While he was enjoying the natural scenery, his eyes lighted on a pair of doves on a tree. As he was looking at the doves, an arrow brought down the male dove. The female dove cried its heart out seeing her mate rolling on the ground soaked in blood. The scene touched the heart of Valmiki. His heart melted in sorrow and sympathy. Overpowered by the sorrowful sight, he turned on the cruel hunter in rage and spake:

Mã nişāda pratisthâm tvamagamah

śāśvati samāh;

Yat kraunca-mithunäd ekam avadhih kāmamohitam

O thou cruel man, as thou hast shot dead this love-stricken dove, thou shalt not live long. (Balakanda, II. 15)

As this curse in the form of a couplet fell from his mouth, Valmiki was surprised. 'What is this? What is this that has fallen from my mouth? he asked himself. He told his disciple, Bharadvāja: "These words, musical and metrical, that have flowed from my grief-stricken heart must be a śloka; it cannot be anything else. Kivya flowed from karuna. Soka expressed itself in sloka. From grief grew poetry. Valmiki had a heart which could reflect the surroundings and which could reverberate in sympathy with them. Yes, Valmiki was a born poet.

However much may be one's acquisition and endowment, one does not gain self- confidence unless the experts in the line approve and appreciate. Välmīki returned to his cottage after his bath. There came to his cottage Brahma, the Creator. Valmiki welcomed the venerable guest. Valmiki's mind was still hovering over the scene he had espied and the words that had fallen from his mouth. Brahma, the inspirer of the Eternal Wisdom, consoled Välmīki, saying: 'Please don't worry about it. What you uttered was a sloka, and it sprang from you because of my wish.

You please write the life story of Sri Rama- candra in mellifluous poetry in this form. You have heard his life from Närada. Whatever else you require will occur to you as you go on writing.' Brahma went away. The disciples of Välmīki recited the stanza again and again, and they were charmed and surprised. According to the command of Brahmā, Vālmīki wrote the Ramayana.

- by Swami Siddhinathananda (courtesy : Prabuddha Bharat 1965 Oct)

To be continued ..

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कथा : विवेकानन्द केन्द्र { Katha : Vivekananda Kendra }
Vivekananda Rock Memorial & Vivekananda Kendra : http://www.vivekanandakendra.org
Read n Get Articles, Magazines, Books @ http://prakashan.vivekanandakendra.org

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मुक्तसंग्ङोऽनहंवादी धृत्युत्साहसमन्वित:।
सिद्ध‌‌यसिद्धयोर्निर्विकार: कर्ता सात्त्विक उच्यते ॥१८.२६॥

Freed from attachment, non-egoistic, endowed with courage and enthusiasm and unperturbed by success or failure, the worker is known as a pure (Sattvika) one. Four outstanding and essential qualities of a worker. - Bhagwad Gita : XVIII-26

Monday, 22 April 2024

The Birth Of The Ramayana - 5

It is not sufficient if the student alone is properly equipped; the teacher also must be well equipped, endowed with wisdom and enlightenment. Välmīki got as his master the saintly Narada, who is described as tapassvādhyāyanirata, muni pungava, and vägvidam vara; that is, he was devoted to study and self-control, was a great seer, and master of the art of speaking. Knowledge of the Self alone will do to attain liberation for oneself. But to be a teacher of humanity, a thorough knowledge of the great scriptures is necessary, in addition to Self-knowledge. Narada, who was a teacher of Valmiki and Vyāsa, was a student of the eternally perfect Sanatkumāra. Närada was well versed in all the branches of secular and spiritual lore. He had pored and pondered over them for long and deeply, and had imparted his mature wisdom to many a worthy seeker. He was a master of the art of speaking and teaching. And that is very essential for a teacher. The word 'Narada' means one who makes man realize his real nature by imparting to him spiritual knowledge: Naram paramātma- vişayakam jñānam dadāti iti Näradah.

Thus, Valmiki's teacher was one who was well versed in the scriptures and endowed with spiritual insight and attainments, one who had a tender heart for his fellow beings and who expressed his fellow feeling by devoting himself heart and soul to the enlightenment of mankind about God.

What will a discerning disciple want to learn from such a great soul, if he were lucky enough to meet one? A good man will speak only of things which are beneficial to the world at large as well as to himself. And what did Välmīki ask of Narada? About a man then alive who was the best of men, the most virtuous, honest, grateful, self-controlled, sympathetic, beautiful, non-jealous, fearless, and a terror to the wicked. A man endowed with these virtues is verily God Himself. In reply to Valmiki's question, Narada narrates the history of Rama of the Iksväku dynasty, and assures that the noble
Rämäyana, which is as sacred as the very Vedas, washes away all stains of man:

Idam pavitram päpaghnam punyam vedaiśca sammitum;

Yah pathed Ramacaritam sarvapāpaih pramucyate.

(Balakända, 1. 98)

Concentration, instruction from a master, the blessings of the great ones, and transcendental vision alone will not make one a poet. Something more is necessary. The gift of the muse must be inborn in oneself. That, too, is not enough. There must be favourable situations that will invoke and provoke the innate gift. All these were happily combined in Valmiki.

- by Swami Siddhinathananda (courtesy : Prabuddha Bharat 1965 Oct)

To be continued ..

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कथा : विवेकानन्द केन्द्र { Katha : Vivekananda Kendra }
Vivekananda Rock Memorial & Vivekananda Kendra : http://www.vivekanandakendra.org
Read n Get Articles, Magazines, Books @ http://prakashan.vivekanandakendra.org

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मुक्तसंग्ङोऽनहंवादी धृत्युत्साहसमन्वित:।
सिद्ध‌‌यसिद्धयोर्निर्विकार: कर्ता सात्त्विक उच्यते ॥१८.२६॥

Freed from attachment, non-egoistic, endowed with courage and enthusiasm and unperturbed by success or failure, the worker is known as a pure (Sattvika) one. Four outstanding and essential qualities of a worker. - Bhagwad Gita : XVIII-26

Sunday, 21 April 2024

The Birth Of The Ramayana - 4


Swami Vivekananda says that the first requisite for proper education is concentration. The greatest tapas is the control and concentration of the senses and the mind (manasaśca indriyānām ca aikāgryam paramam tapah). And Välmiki was endowed with this prerequisite abundantly, as is evi- dent by the use of the adjunct 'tapasvī' in the verse quoted above. The story goes that the poet was a robber in his early days, who, on the advice of some sages who fell victim to his villainy, performed severe austerities for such a long period that he was covered over with valmika, white ants' mound. When he came out of the mound, he was a changed man: he had turned out to be a sage. Since he had a resurrection through the valmika, he came to be known as Välmiki. So his very name is indicative of very severe tapas. Tapas makes one a qại, a mantra- drastā, a seer of the saving truths about God. The Ramayana is the result of Val- miki's spiritual vision; it is a garland of mantras. The poet promises an honour- able place at the feet of the Lord for the man who devoutly listens to the Ramayana in full or even in part:

Srunvan Ramayanam bhaktyā yah padam padamova va;

Sa yati Brahmana sthānam Brahmaņā pūjyate sadā.

(Uttarakanda, CXI. 24)

This is the reward the poet offers to the student of his sacred book.

Thus far we have spoken of one-pointed- ness and transcendental vision. But these alone are not enough to make one a great poet. One has to acquire knowledge from a noble teacher. How can one gain knowledge from another? Humility, earnest ness, and obedient service are the essential pre-conditions to acquire wisdom from others. An enlightened teacher will most gladly transmit his knowledge to such an earnest student. How did Välmīki approach his teacher Narada? The opening verse says, paripapraccha, humbly and earnestly did he inquire.

- by Swami Siddhinathananda (courtesy : Prabuddha Bharat 1965 Oct)

To be continued ..

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कथा : विवेकानन्द केन्द्र { Katha : Vivekananda Kendra }
Vivekananda Rock Memorial & Vivekananda Kendra : http://www.vivekanandakendra.org
Read n Get Articles, Magazines, Books @ http://prakashan.vivekanandakendra.org

Let's work on "Swamiji's Vision - Eknathji's Mission"

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मुक्तसंग्ङोऽनहंवादी धृत्युत्साहसमन्वित:।
सिद्ध‌‌यसिद्धयोर्निर्विकार: कर्ता सात्त्विक उच्यते ॥१८.२६॥

Freed from attachment, non-egoistic, endowed with courage and enthusiasm and unperturbed by success or failure, the worker is known as a pure (Sattvika) one. Four outstanding and essential qualities of a worker. - Bhagwad Gita : XVIII-26

Saturday, 20 April 2024

The Birth Of The Ramayana - 3

Judged by this standard, only those works are worthy of being called sähitya which speak of the Lord or those that show us the way to the Lord. In this sense, the Ramayana, the magnum opus of the sage Valmiki, will shine in the forefront. of the best literature. If there is anyone who can be considered an equal to Valmiki, it is only Vyāsa. None has yet been born, and it is highly improbable that any- one will ever be born, who can rank with these two immortal bards of India.

What makes the Ramayana the best poetry? What are the conditions that are essential for the production of poetry nonpareil? Let us have a look at the circum- stances that gave birth to the first poetic muse to find out the answer.

The author of the Ramayana, the great sage Välmīki, is described as a great tapa- svin, man of self-control and concentration, in the opening verse of the Ramyana, which gives a picturesque description of the visit of the itinerant divine minstrel, Narada, to the hermitage of Valmiki on the Tamasa river. When the minstrel arrives, the verse narrates, Valmīki greets him respectfully and questions him about the best of men then living:

Tapassvādhyāyaniratam tapasvi vigui- dam varam;

Nāradom paripapraccha Välmäkirmuni pungavam-

"The self-composed Välmīki respectfully asked the most saintly Narada, who was devoted to discipline and study and who was a master of the art of speaking, about the best of men then living."

- by Swami Siddhinathananda (courtesy : Prabuddha Bharat 1965 Oct)

To be continued ..


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कथा : विवेकानन्द केन्द्र { Katha : Vivekananda Kendra }
Vivekananda Rock Memorial & Vivekananda Kendra : http://www.vivekanandakendra.org
Read n Get Articles, Magazines, Books @ http://prakashan.vivekanandakendra.org

Let's work on "Swamiji's Vision - Eknathji's Mission"

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मुक्तसंग्ङोऽनहंवादी धृत्युत्साहसमन्वित:।
सिद्ध‌‌यसिद्धयोर्निर्विकार: कर्ता सात्त्विक उच्यते ॥१८.२६॥

Freed from attachment, non-egoistic, endowed with courage and enthusiasm and unperturbed by success or failure, the worker is known as a pure (Sattvika) one. Four outstanding and essential qualities of a worker. - Bhagwad Gita : XVIII-26

Friday, 19 April 2024

The Birth Of The Ramayana - 2

Heart is the seat of love. And love is bliss. One derives bliss from a true work of art. This bliss is the essence of the ever-blissful Lord. Rasa, the enjoyment of this bliss, is the essence of poetry. We enjoy not only the gladdening rasas such as brigāra, hāsya, and adbhuta, but also the saddening ones such as karuna, raudra, and bhayankara in sähitya.

A great literary work makes the reader forget his surroundings, time, and place. He transcends space-time entanglement. Time and space are the constituents of Mayä. A real work of art makes one transcend the shackles of Maya. That is to say, the best literature is that which confers on the student freedom from the mundane bondage and makes him realize his 'at-one- ment' with his own true self.

Emerson has said somewhere that a work that cannot stand a second reading is not worth reading. If one were to judge the worth of books with this criterion, how many books are there which may be considered readable? Very few, indeed. The Upanisads, the Bhagavad-Gita, the Maha bharata, the Bhagavata, the Ramayana, the Dhammapada, the Bible, and the Koran, and a few other similar books which treat of the glory and greatness of God alone are worthy of study. Other works are worthy of attention only in so far as they reflect these godly virtues. Those books which deal with ephemeral matters will be put aside as soon as the ephemeral needs are fulfilled. The immortal scriptures that speak of the eternal verity are an invaluable treasure until we realize the eternal Truth. The eternal and the external are always at loggerheads. The external is fatal to the truth-seeker. Sense enjoyments carry their own revulsion. Revelry repels. The supra-sensual will always attract the soul for that is the soul's true nature. The life in the senses is soaked in the brine from the cradle to the grave. Yet it is bearable only because there is the dim glow of the ever blissful even in the midst of this procession of tears, euphemistically called life. The sense- objects seem attractive because in them also there is a reflection, distorted though, of the ever-blissful Self.

- by Swami Siddhinathananda (courtesy : Prabuddha Bharat 1965 Oct)

To be continued ..


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कथा : विवेकानन्द केन्द्र { Katha : Vivekananda Kendra }
Vivekananda Rock Memorial & Vivekananda Kendra : http://www.vivekanandakendra.org
Read n Get Articles, Magazines, Books @ http://prakashan.vivekanandakendra.org

Let's work on "Swamiji's Vision - Eknathji's Mission"

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मुक्तसंग्ङोऽनहंवादी धृत्युत्साहसमन्वित:।
सिद्ध‌‌यसिद्धयोर्निर्विकार: कर्ता सात्त्विक उच्यते ॥१८.२६॥

Freed from attachment, non-egoistic, endowed with courage and enthusiasm and unperturbed by success or failure, the worker is known as a pure (Sattvika) one. Four outstanding and essential qualities of a worker. - Bhagwad Gita : XVIII-26

Thursday, 18 April 2024

The Birth Of The Ramayana - 1

Before the introduction of English in India, by sahitya or literature was commonly meant the poetical compositions of great poets. As the Indian languages came into contact with English, the prose works in various languages grew in bulk and importance, and in course of time, all knowledge gained through the written word came to be considered as sāhitya. How far is this justified? There are various claimants to the title of sahitya, such as vaidika sahitya, laukika sahitya, padya sāhitya, gadya sahitya, and so on. Are they all entitled to be called so? What is sāhītya? It is sahita-bhāva, together-ness. Together- ness implies the simultaneous presence of two things in one and the same thing. Now, what are these two things that are present simultaneously in sähitya and are bound together? The most well-known and the only thing that does not stand in need of anybody else's certification is one's own self or the jiva. And who is the iiva's companion? True friendship is possible only between equals. Who is iiva's equal and friend? God. And where do they meet? In the heart of every being (sarvabhūtānām hrddeśe Gitā, XVIII. 61). The Chandogya Upanisad (VIII. iii. 3) says that the hrdayam (heart) is so called because the Lord or the Atman dwells there (hrdi ayam iti). So sahitya means the meeting of the jiva and God.
 
A person who understands and appreciates sahitya is called a sahrdaya. Because the heart is the nidus, the dwelling-place of the swans of golden plumage, the soul and the Over-soul. What does a man attain from the enjoyment of sahitya? Tanmayată, atonement' with 'That', that is, with Brahman. 'Tat' (That) is a pronoun which stands for Brahman, according to the Gita (XVII. 23): Om tat sad iti nirdeśo Brahmanas-trividhah smrtah. But it should not be a complete merger; for, then, there will be none to enjoy. Brahman is Sat-cit-ananda. Of this triad, the jiva, the 'Sat', realizes his 'cit' aspect through 'ananda'. Then he becomes 'at one' with Brahman, and that 'atonement' is sahitya par excellence.

- by Swami Siddhinathananda (courtesy : Prabuddha Bharat 1965 Oct)

To be continued ...

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Freed from attachment, non-egoistic, endowed with courage and enthusiasm and unperturbed by success or failure, the worker is known as a pure (Sattvika) one. Four outstanding and essential qualities of a worker. - Bhagwad Gita : XVIII-26