– Nivedita Raghunath Bhide JI (Yuva Bharati, 50th Year Special Commemorative Volume, Aug. 2018)
Οur fundamental work is to 'Water the Roots'. What does Watering the roots mean? If we try to search the roots of our nation, culture, then we find that the Vedas are our philosophical foundations and Vedas are our roots. Vedas means the eternal laws of existence. These are the roots of our culture and our nation. Because of this, our nation is a cultural nation. Whenever our nation was invaded and difficulties were faced by the nation, we recognized the roots and watered it and our culture flourished. The more the people lived these principles in life, in the society, the society and nation developed. When these principles were missed or were not brought into day today life, we wobbled, could not face the challenges and difficulties or we were not able to develop. Resurgence of India is directly linked to practise and vibrancy of the Vedic ideals.
Mananeeya Eknathji established Vivekananda Kendra to focus and practice the Vedic ideals. We have attained independence and our external development like economic status is improving. Society is also getting organized. But if these principles are to go away from our lives, from our consciousness, then though this nation will be externally developing, it will remain weak and development will not be sustainable. Therefore, for watering the roots, we have to work ceaselessly for practising and propagating the Vedic ideals in our Bharat Rashtra.
Mananeeya Eknathji envisaged Vivekananda Kendra as a mighty thought movement. The purpose of Vivekananda Kendra is to 'Water the Roots'. If the Vedic principles are forgotten and if we are engaged in activities just for the sake of activities then doubts may crop up in our mind also about the purpose of the work itself. The relevance of Vivekananda Kendra as a thought movement is in enshrining the Vedic principles in national life. We should not allow the ideals to disappear from national consciousness and also from our behavior. This is 'Watering the Roots', Swami Vivekananda had observed that the spread of the vibrant spiritual thoughts from the Vedas preceded the eras of greatness and prosperity of our nation. Our history is replete with such examples. Vidyaranya Swami came first, and due to his guidance, Harihara and Bukka founded the great Vijayanagar empire. Swami Ramdas focused more attention of people on message of strength and right conduct and the great Chatrapati Shivaji Maharaj freed India from Muslim rules. When Adilshahi, Nizamshahi, Kutubshahi were growing powerful and Hindus were dying in war, at that time Shivaji Maharaj was the only one who turned the tables. Similarly, Sri Ramakrishna did great spiritual Sadhana and the Vedic principles were realized by him and were taken to whole world by Swami Vivekananda, who became the great inspiration for freedom of India. We can site many examples. They can be at the local level or at the all-India level. Whenever we brought the fundamentals of Vedas - which include oneness of existence, compassion and concern for others, restraint in personal life, respect to others etc. in day today life we overcame the difficulties and once again made the society prosperous.
One example is of Tamil Nadu - Bishop Caldwell hatched a conspiracy, which took shape in 20th century, that Tamilians are not Hindus, that the Dravidian culture is different, that the Dravidians are different, and Aryans pushed them down towards south, etc. and so on. The seeds of this poison were sowed by Bishop Caldwell and people at that time mocked at him. But he continued to spread this poison expecting that it may sprout at sometime in the future. When Swami Vivekananda came to Chennai in 1897, after coming back from America, lot of people came on the first day and all were loudly hailing the glory of Swamiji. The number of people outside the auditorium was ten times more than the number of people inside. People had come to see Swamiji, but those who were not able to see, were giving slogans outside. Swamiji could not speak much between these slogans so he came out.
There was a chariot in which, Swamiji was brought to the auditorium. By standing on it, he gave a short speech. After the speech ended, 'Jai Jai Bharatmata', and 'Arya Dharma Jai Jai' etc. slogans were raised. Imagine, this happened in 1897 that is after six years of death of Bishop Caldwell who had said Tamils were pushed by the Aryans.
But within 25 years of his passing away the poison which Caldwell had sowed had taken roots in our soil and as a result a political party subscribing to that wicked lie was started in the year 1916 by the name Justice Party. Their campaign bordering on the lines of sedition advocated that the tamilians are not Aryans, they are Dravidians, who have been driven away from their homeland by the Aryans. Dravidar Kazhagam Movement which is an offshoot of the Justice Party, became popular in Tamil Nadu in 1960. They started to tell that Rama is Arya, Ravana is Dravidian and their ideal is Ravana. Since Rama killed Ravana they were averse towards Rama. They desecrated the temples of Rama and garlanded him with chappals.
It was a politically and socially turbulent time for Tamil Nadu. At that time, the Shankaracharya Sri Chandrasekharendra Saraswati Swamiji of Kanchi Kamakoti Peetham, Kanchipuram, who became Shankaracharya at the age of 13 and lived for 100 years and worked for a very long period of time used to preach by walking from village to village, meeting the people. Playing Veena during night hours he would keep his head on it and rest for two hours. Then again would start his daily routine. His life was transparent. He wandered the villages and removed the poison that was injected by Dravidar Kazhagam in the society. The temples of Rama and Ganesh which, were desecrated and broken were reconstructed.
Likewise, there is another example which, we get from the Changlang district of Arunachal Pradesh, where the influence of NSCN the militant organization and forceful conversions to Christianity began to increase. In Tirap District, the terrorists killed seven people who were planning to protect the culture of the society. In the face of difficult times, the people of Changlang to protect their culture, initially they built 2 temples of RANGFRA. The people in Arunachal did not have the system of temple. As the whole life was considered as pooja, there was not daily practice of pooja; only on special occasions special poojas were performed. So in order to come together at least once a week and to pray to the Ishtadevata regularly they built this temple. But terrorists burnt them down and threatened the locals that if anybody rebuilt it, he would be shot dead.
The villagers thought that if whole village builds the temple, they cannot shoot all. Thus overnight the temples were rebuilt again. They started telling terrorists that they are not against the Jesus Christ or Christians but they want to follow their culture to retain their identity. The ordinary people of the community stood firm, practiced the traditional norms, got united and thus the terrorists retreated. Today there are 84 temples in Changlang District and transformation has come in the life of the people. Thus the practice of spirituality precedes the periods of glory.
'Ekoham Bahusyam' is extolled in the Vedas. It means 'One became Many'. This whole universe is the manifestation of Ishwara. Body is made up of small cells. Each cell has its own life, its own function. Prana unites them. Therefore, they work complementarily. Thus all cells, all organs in the body are interconnected, interrelated, interdependent. complementary Similarly, and Ishwara which, is inside and outside us connects all of us. Therefore, the whole universe is interconnected, interrelated, and interdependent. Thus, individual is the part of a family, society, and nation. We should work and behave in such a way that we bring joy, harmony in our extended forms like family, society, nation and the whole creation. At the same time, we should get established in the Self-Atmatatva.
Thus there are two types of Sadhana, - One is to connect with the collectives like family, society and nation and contribute for it. Second is to keep ourselves rooted in Atman so as to merge in Ishwara. This two-fold Sadhana is according to Swamiji, a 'Man - Making and National Reconstruction' process. In simple language, to move with everybody with feeling of oneness. Its like a mother and child relationship. If the child is wrong, then she corrects him, but when she sees the child in tears, she cuddles the child and always takes care of him. This type of behavior towards the society and nation will ensure the actualisation of "Sarve Bhavantu Sukhinah".
Our culture is based on Yajnas. Yajna is not meant as homam here, where we offer some material in fire. This Yagna is offering our life time, energy, money, our right behavior for nurturing the family, society nation and the environment. Because of these collectives a person becomes capable of doing every single task in his life. These collectives nurture the new-born then he becomes capable of performing proper actions as an officer, teacher or whatever work a person does. He also becomes capable of playing the role of a parent or elder brother or sister, or grandparent or uncle etc. properly. A person gets in return of his work as Karmaphala, the reward which, is salary, remuneration, respect, status, influence, etc.
Some portion of that Karmaphala or reward, is to be offered to sustain the society or for the national reconstruction work. This offering is called Aahuti. This offering should continue so that the collectives are enriched and are equipped to take care of the younger ones and the smaller identities properly. Bhagavan Sri Krishna says in Srimad Bhagavad Gita, "Tasmatsarvagatam Brahma Nityam Yajnye Pratishthitam" i.e. Thus, Brahman is ever established in Yajna. In Srimad Bhagavad Gita, Chapter 3/15, it is said that by practice of Yagna Dharma Chakra's continuity is assured. The yajna stops, if the man becomes selfish and ceases to contribute, to offer for the enrichment of the collectives. That is why we may work for the few hours for the collectives but our behaviour should be 24 hours such that it protects the harmony in collectives like family, society, nation and the whole creation. It is not that one is a teacher for four to five hours. One is a mother or a father just for a while. We are part of the society for 24-hours, even though we work for a few hours as per the responsibility. This attitude, this principle should always be kept in mind while working in the society. If the collectives are destroyed, disintegrated, disturbed, then we being part of it also get affected.
Mananeeya Eknathji started the work of Vivekananda Kendra in the light of the Upanishads and Vedas. Therefore, Kendra is not only to undertake activities but also to establish and maintain those principles in the society. This was expressed by Mananeeya Eknathji in one of the brochures at the time of the establishment of Vivekananda Kendra. This further has been explained in the Kendra Prarthana.
1) "Dhyeyamarganuyatra".
The journey towards goal; can be without obstacles if there is regular practice of 'Renunciation, Service and Self Knowledge'. These three dimensions are necessary to reach destination. Of these three, even if one is lacking, the journey will be affected. Thus, a Karyakarta has to sacrifice his time, energy, inconsistent behavior and ego. Service should be manifested in the work with dedication, and the third one is working with the vision of Oneness and self-confidence in one's inherent strength. These three should be together. Many organizations and clubs work with renunciation and service attitude, but without the Vision of Oneness of Vedas, aspiring for ideal society will be difficult. There are some renunciates who have sacrificed their lives, they understand the significance of the Vedas, but that does not get manifested through the act of service, therefore they do not contribute for the national reconstruction.
So these three ideals namely, 'Renunciation, Service and feeling of Oneness' are essential for the work of national reconstruction. Mananeeya Eknathji says, 'Iha jagati sada nastyagasevatmabodhaih. Bhavatuvihatavighna dyeyamarganuyatra,' 'Tha jagati sada means 'for all the time' through our Renunciation, Service and Self Knowledge, the journey towards the goal is successfully completed.
2) 'Vayam suputra amrutasya nunam'
'We are the children of immortality, the divinity itself', this attitude has to reach to the heart of every individual. We are immortal being, we are embodiment of power, this is to be taught to everyone. Whatever work is to be done, we will do it because that power is within us. We will never bog down in front of the situation but we have the power within to change the situation, we will have this faith and work patiently.
3) 'Nishkamabudhyartavipannaseva Vibho Tavaradhanam Asmadiyam'
It means that we worship God by serving downtrodden, fallen and miserable. We are worshipping God, doing Sadhana through our work, this should be the attitude when we work. Swami Vivekananda used to say, "Work is Worship". It is also said in the Bhagavadgita and Upanishads that we will live for 100 years following this path of service. For practise of restraint in our life, fasting, worship etc. is fine. But the real worship of God is serving the fallen, the downtrodden and the miserable. Our Shastras teach such prayers that we should aspire to live for 100 years to do such work properly. Earlier these dynamics of action were practised in our Karmabhumi, but now unfortunately they are missing. Nowadays people are reluctant to work. They even say that they donot want to do more work in your work-places because then much more work will be given to them. Actually, we are born as a human being only to do work. Then, why should we avoid doing work? We should welcome work. We should always try to do more work than what normally we do. That enhances our capacity and capability.
4) 'Tavaivashisha Purnaatan Tatprayatu'
Yes, it happens sometimes that we start some work but do not succeed because God's plan may be different. Vivekananda Rock Memorial is the living example. People planned to install only a statue of Swamiji. Had there been no obstacles in their plan; then, the grand Vivekananda Rock Memorial and Vivekananda Kendra would not have come, into existence. That was the Divine plan that Vivekananda's thoughts should be taken to the society. Hence the obstacles came and eventually plan got expanded with every difficulty and grand memorial and Vivekananda Kendra was established. Therefore, if the difficulties come, then we should not turn back but should develop our capabilities, modify the plan, learn to see the God's grand plan. No crying, and finding out some reasons and excuses! No one, by crying over the problems or by running away from it has gained victory but it is said that the one who is ready to digest poison, is worthy to drink the nectar. So, face the difficulties, do not cry that no one here is listening to us but find out why they are not listening. Develop the habit of accepting our colleagues as they are. Think over, if you have a habit of ordering a lot because of which people get away from you, then change your habit and take everyone with you. Do not blame others, look within and find out your own drawbacks and develop internally. That is, 'Watering the Roots'.
5) 'Jivane Yavadadanam Syat Pradanam Tatodhikam' this is the Tantra and Mantra to make our society prosperous, glorious. It means to give much more to the society than what we receive, and it is possible only when the karyakarta's internal development, self-development will be there. Root of the organization is Karyakarta who continually strives for his or her inner growth i.e. Aatmavikas. The human being is developed in two ways One is an external development, means to learn skills like conducting of the activities, programs, deliver the lecture, to do the office work, communicative skill etc.
We learn these skills because the demand of the work forces us to learn it. The second one is internal development. This internal development itself is 'Watering the Roots'. Strive hard first for your own internal growth and then help in the internal growth of all others.
The points of internal growth are as follows:
1.Planning for Time: Planning is essential for everyone today, whether full-time workers, sthanik Karyakartas or generally all of us. Earlier days, in this 'Sujalam Sufalam' Motherland of ours, we used to practice restraint in the matter of food, but today we need to restrain ourselves from the use of various gadgets. We spend so much time in that. We have to think, 'How much time I should spend in it?' Today, mobile Vrata is needed. We should use Whatsapp, Facebook etc. with restraint. Take a resolution like that you will not use Whatsapp for more than 15 minutes or half an hour. If you have love for the society, then you will have the 'Control' over yourself. If we love our nation, then we can take out time to serve it.
2. Restraint of Speech: For growth of inner being one more quality is 'Restraint of Speech'. We can recognize how a Karyakarta is, by the way one speaks. In Ramayana, when Srirama first meets Hanuman, he (Srirama) becomes very happy by his (Hanuman's) Speech and he thinks that the person with whom Hanuman joins hands with has to be successful. Srirama understood that Hanuman is good because of his speech. What was the quality of Hanuman's speech?
(a) Adirgham (अदीर्घम्) - To express our point in a few words.
(b) Avilambitam (अविलम्बितम्) - We are engaged continuously in our work, so always we know about our work. We should be able to answer without delay any question.
(c) Asandigdham (असंदिग्धम्) - unambiguous; explaining our ideas clearly, no doubt should be left.
(d) Avyatham (अन्यथम्) - Our words should not hurt others. Do not make anyone sad by the speech. In Bhagavad Gita, it is mentioned about control of speech. It says through practice, we can have control over speech.
3. Absolute Egolessness: - This Sadhana of 'not 'T', but 'We', is to be done. Work without being egoistic. It is a difficult Sadhana to dissolve "I" and work. This is Sadhana of Atma-bodh' of expanding our circle of Atmiyata, oneness. The more we work with the feeling of Tyaga, Seva and Aatmabodha (Renunciation, Service and Self-Knowledge), that much we will be able to connect with others and work with more self-confidence.
We have seen in the five aspects of Vedic principles which are enshrined in the Kendra Prarthana, which we have to imbibe in our lives. Sister Nivedita says in her lecture 'Aggressive Hinduism' that we should be able to present our point with full confidence and firmness. Then only we will be able to establish the eternal principles in the society and will be able to do the work of national reconstruction. We have to drive away the casual approach from the society and motivate one and all for the development.
Shankaracharya Sri Chandrasekharendra Saraswati Swamiji of Kanchi Kamakoti Peetham, Kanchipuram, said that,
"Our country's welfare demands an organised, sustained movement to re- establish ethical and moral values signified by the term 'Dharma' - so that the nation could regain its lost direction for a better future for the present generation and for the posterity. To remain passive, though distressed at heart, in this hour of all round crisis is a betrayal of national consciousness and failure in national duty."
The University of Nalanda which was an integral heritage of our culture, is being rebuilt. It was burnt to ashes by the invader Bakhtiyar Khilaji. But see the irony! Even today, we have to get down at Bakhtiyarpur railway station, to visit Nalanda University. What does it indicate? The soul of India still cannot express itself in all its glory because we are not awakened. The society is still wallowing in self-forgetfulness. To awaken and establish our nation in her glory we have to offer ourselves. By our self-effacement, we have to rejuvenate our nation.
We have to water the roots.
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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
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