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Published on 1 September 2019
RABUDDHA
HARATA
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The best guide in life is strength. In religion, or AWAKENED INDIA

as in all other matters, discard everything A monthly journal of the Ramakrishna Order
started by Swami Vivekananda in 1896
that weakens you, have nothing to do
with it.
—Swami Vivekananda

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68 1

PB
ISSN 0032-6178
R.N. 2585/57 REGISTERED Postal Registration No. Kol RMS/96/2019–21
Published on 1 October 2019
RABUDDHA
9 770032 617002

HA RATA
The best guide in life is strength. In religion, or AWAKENED INDIA
A monthly journal of the Ramakrishna Order
as in all other matters, discard everything started by Swami Vivekananda in 1896
that weakens you, have nothing to do
with it.
—Swami Vivekananda

W ith
Best Compliments From :

Manufacturers of Active Pharmaceutical

Ingredients and Intermediates
Regd. Off. & Fact. : Plot No. 88 & 89, Phase-11.
October 2019
Sipcot Industrial Complex. Ranipet-632 403, Tami Nadu. Vol. 124, No. 10
Phone : 04172-244820, 651507, Tele Fax : 04172-244820
E-mail : rao@[Link] Website : [Link] ` 15.00
If undelivered, return to: ADVAITA ASHRAMA, 5 Dehi Entally Road, Kolkata 700 014, India
2

THE ROAD TO WISDOM

Swami Vivekananda on
Science of the Perfect Man
E ach man in his childhood runs through
the stages through which his race has
come up; only the race took thousands
of years to do it, while the child takes a
few years. The child is first the old savage
man—and he crushes a butterfly under his
feet. The child is at first like the primitive
ancestors of his race. As he grows, he
passes through different stages until he
such men; that they reached perfection
reaches the development of his race. Only
in this one life. Even this hastening of the
he does it swiftly and quickly. Now, take
growth must be under laws. Suppose we
the whole of humanity as a race, or take
can investigate these laws and understand
the whole of the animal creation, man
their secrets and apply them to our own
and the lower animals. There is an end
needs; it follows that we grow. We hasten
towards which the whole is moving.
our growth, we hasten our development,
Let us call it perfection. Some men and
and we become perfect even in this life.
women are born who anticipate the
This is the higher part of our life, and
whole progress of mankind. Instead of
the science of the study of mind and its
waiting and being reborn over and over
powers has this perfection as its real end.
again for ages until the whole human race
Helping others with money and other
has attained to that perfection, they as it
material things and teaching them how
were, rush through them in a few short
to go on smoothly in their daily life are
years of their life. And we know that we
mere details. The utility of this science
can hasten these processes, if we be true
is to bring out the perfect man, and
to ourselves. Now can we not hasten the
not let him wait and wait for ages, just
growth of individuals? We can. Can we
a plaything in the hands of the physical
put a limit to the hastening? We cannot
world, like a log of drift-wood carried
say how much a man can grow in one life.
from wave to wave and tossing about
You have no reason to say that this much
in the ocean. The science wants you to
a man can do and no more. Circumstances
be strong, to take the work in your own
can hasten him wonderfully. Can there be
hand, instead of leaving it in the hands of
any limit then, till you come to perfection?
nature, and get beyond this little life. That
That perfect man that is to come perhaps
is the great idea.
millions of years hence can come today.
And this is what the Yogis say, that all
the great incarnations and prophets are
F rom The Complete Works of Swami Vivekananda,
(Kolkata: Advaita Ashrama, 2016), 2.16-17.
Vol. 124, No. 10
October 2019 PBRABUDDHA
HARATA
or AWAKENED INDIA
Managing Editor A monthly journal of the Ramakrishna Order
Swami Shuddhidananda started by Swami Vivekananda in 1896
Editor
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Associate Editor and Design Contents
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Traditional Wisdom 679

Cover Design This Month 680

Subhabrata Chandra
Print Production Coordination Editorial: Voices Against Monasticism 681
Swami Vedavratananda
The Swami, the Artist, and the Poet 683
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Swami Jnanishananda Diane Marshall
Circulation The Self-Existence or Aseity of Brahman-God in 690
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Works of Punyadarshan Mahendra Nath Dutta

(second brother of Swami Vivekananda) Allied Publications
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Enlightening New
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“Enlightening Stories” is a collection of 74 stories culled from
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Pages: 392| Price: ` 130 century; culturally, from the Hindu, Buddhist, Sufi, and Christian
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Swami Swahananda
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 Traditional
Wisdom
Wrút²; std{; ŒtËg JhtrªtctuÆt; >
Arise! Awake! And stop not till the goal is reached!

October 2019
Maitrayaniya Upanishad Vol. 124, No. 10

मैत्रायणीयोपनिषत‍ ्

ु ्वाऽन्तर्हृदयः शाकायन्यस्तस् मै नमस्कृ त्वाऽनया ब्रह्मविद्यया राजन ब्रह्मणः

एवमक्त ् ु
पन्थानमारूढाः पत्राः
ु
ं पत्राय नाशिष्याय नाशान्ताय
प्रजापतेरिति सन्तोषं द्वन्द्वतितिक्षां शान्तत्वं योगाभ्यासादवाप्नोतीत्येतद् गुह्यतम ना
ु
कीर्तयेदित्यनन्यभक्ताय सर्वगणसम्पन्नाय दद्यात । ् ॥६.२९॥

Evam-uktva-antar-hridayah shakayanyas-tasmai namaskritva’naya brahma-vidyaya rajan

brahmanah panthanam-arudhah putrah praja-pater-iti santosham dvandva-titiksham
shantatvam yogabhyasad-avapnoti-ity-etad-guhyatamam naputraya nashishyaya nashantaya
kirtayed-ity-ananya-bhaktaya sarva-guna-sampannaya dadyat. (6.29)

Having thus spoken (to Brihadratha) Shakayanya with his heart fixed on the inner self
bowed before him and said: ‘By this knowledge of Brahman, did the sons of Prajapati as-
cend the path of Brahman. By the practice of yoga, one gains contentment, forbearance
of the dualities of pleasure and pain, and tranquility. Let no one declare this most secret
doctrine to any one who is not a son, who is not a pupil, who is not of a tranquil mind. To
one who is devoted to none other than his teacher, to one endowed with all qualities, one
may give it.  (6.29)

PB October 2019 679

THIS MONTH

M
onasticism is a hoary and time- satyam, jnanam, and anantam from the second
honoured tradition that has cre- chapter of the Taittiriya Upanishad by analysing
ated numerous spiritual luminaries the commentary of Acharya Shankara, the gloss
and saints. The monastic traditions of various on it by Anandagiri, and the gloss by Swami Ach-
religions have contributed much to the world. yuta-krishnananda Tirtha called Vanamala.
However, occasionally we hear Voices Against Swami Vedapurushananda, Ramakrishna
Monasticism. These voices are analysed and ad- Math, Belur Math, West Bengal, explains Tat
dressed this month. Tvam Asi: You Are That.
The reminiscences of people who met Swami The young have wonderful insights on various
Vivekananda are precious to us. They were usu- issues. In Young Eyes, such insights are brought
ally written many years afterwards, and memory to the readers every month. This month we see
has its quirks. Although Swamiji’s powerful pres- what children say about Fighting Alcoholism.
ence left an indelible imprint in the minds of Many wonderful nuggets of wisdom con-
these narrators, sometimes details about other tained in ancient scriptures are difficult to
people who were present in the narrative—such understand. In Balabodha, such ancient wisdom
as their names—were forgotten. One reminis- is made easy. This month’s topic is Guru. Under-
cence in particular, like the facet of a jewel, has standing this popular word is necessary to know
caught light from a new direction, enhancing its its meaning.
reflection of Swamiji. Diane Marshall, graphic Disobedience and insincerity can create great
artist and art historian, Missouri, usa describes problems between people, especially between a
this reminiscence in The Swami, the Artist, and married couple. This is shown in the first instal-
the Poet. ment of the story Dharmadatta’s Charity. This
Gopal Stavig, a researcher from Hollywood, story is this month’s Traditional Tales and has been
usa talks about The Self-Existence or Aseity of translated from the Tamil book Anmika Kathaigal.
Brahman-God in Indian and Western Thought. Melissa M Littlefield, assistant professor of
Dilipkumar Mohanta, former first Vice Chan- English and asssistant professor of Kinesiol-
cellor of the Sanskrit College and University, ogy and Community Health at the University
Kolkata, and former Vice Chancellor of Kalyani of Illinois, Urbana-Champaign and Jennell M
University, and a senior Professor of Philosophy Johnson, assistant professor of Communica-
at the University of Calcutta, discusses Buddha’s tion Arts at the University of Wisconsin-Mad-
Teachings and Good Governance. ison have edited the book The Neuroscientific
In ‘Satyam Jnanam Anantam Brahma’: Turn: Transdisciplinarity in the Age of the
A Study, Swami Vanishananda, Ramakrishna Brain. From this book, we bring you this
Math, Kayamkulam, Kerala, analyses the words month’s Manana.

680 PB October 2019

EDITORIAL

Voices Against Monasticism

M
onasticism and the monastics that The first and the major objection that is raised
this tradition has produced have been against monasticism is that it is an easy escape
considered one of the greatest assets from the trials of life. This objection comes from
of human civilisation. Society has mostly revered not understanding the nature of monastic life,
this segment of the human population. The main to say the least. Monastic life, contrary to what
reason for this reverence is the basic feature of many would like to believe, is not a life of eating,
monasticism: renunciation. It is quite difficult to drinking, and making merry. As the Upanishads
live a life of true renunciation. And it is this dif-
ficulty that attracts respect from society. Though Monastic life is a war against the inner ten-
some faith-traditions or religions do not encour- dencies within and temptations without.
age monasticism, many major world religions
celebrate it. The numerous monastic traditions put it and as Somerset Maugham phrased it, it is
across world religions have a rich and glorious a life of walking on the ‘razor’s edge’. It is a con-
history of saints and spiritual luminaries, who stant struggle with the mind and sense organs.
apart from having brought spiritual and psycho- Monastic life is a war against the inner tenden-
logical solace to countless lives, also made discov- cies within and a war against temptations with-
eries and inventions of science, and pioneered out. A monastic life is a life centred in God. A
trends in philosophy, music, and culture. monastic has to be independent of all bondage
Monasticism has also been criticised by many and completely dependent on God. It is an at-
religious traditions for many centuries now. Such tempt to experience God, who is the substratum
critique was the result of some serious thinking, of the universe. It is easier to live a worldly life
which might not be accepted by many people. and face its trials with the hope of pleasures than
However, in recent times, we humans tend to ridi- to abnegate one’s ego by surrendering it to God.
cule every traditional and cultural institution just What about some monastics who are con-
for the sake of ridiculing and putting them down. cerned only with the pleasures of the world? Just
The monastic tradition has also suffered the same as, if some people fail in a highly competitive
fate in the hands of people who become know-it- examination, we do not blame the quality of the
all just by browsing the Internet and do not care examination itself but we understand that those
to understand the subtleties and nuances of any who failed were not up to the mark, similarly
thought. It has almost become a fashion nowadays when some do not succeed in living up to the
to ridicule monastics. Faced with a dearth of con- high standards of monastic life, we should not
tent, the electronic media is too glib in showing blame monasticism itself, but understand that
down the monastic tradition. Let us analyse some those who failed could not keep up to the ideal.
of the major objections against monasticism. The second objection to monasticism is that

PB October 2019 681

 14 Prabuddha Bharata

by becoming a monastic, one shuns one’s duty abstinence from procreation, is required to uphold
towards one’s parents. Here again, one should the value and dignity of human procreation.
properly understand why someone becomes a mo- The fourth objection to monasticism that
nastic. If one becomes a monastic to cheat others, we would see here is that the monastic vocation
one ends up cheating oneself, and that kind of is given a place above all other vocations. This
renunciation could not be called renunciation objection would be found to be meaningless if
proper but could only be termed ‘monkey renun- we understand why society respects the monas-
ciation’, which would pull the person to the world tic vocation. It is for the same reason why so-
sooner or later. One takes to the monastic life only ciety respects learned or highly accomplished
because one finds more joy in God than in the people. Because they have achieved something
world. Thus, renunciation is the natural giving that is quite difficult, sometimes impossible, for
up of something lower when one gets something the others. That is why people respect monas-
higher. Monasticism is a higher calling, higher tics because the very resolve to lead a monastic
than the call for serving a nation or a community, life is a great and daunting step. So, the respect
the kind of call soldiers get. Therefore, just as sol- that the monastic vocation gets is well-deserved.
diers often have to go to distant borders, far away Some object that the monastic vocation is an
from their parents, for the sake of their country, imposition on the monastics and that they have
monastics also have to dive deep into the depths to remain monastics all their lives even if they
of their inner worlds for finding God. Monasti- do not want that. This is completely false. Every
cism is an offering to God by the parents and the individual has the freedom to take to monastic
monastic much as becoming a soldier is a sacrifice life and leave it any time one wants. If someone
unto the country by the soldier and the parents. does not exercise this choice due to fear of pub-
The third and one of the common objections lic criticism, that is not the fault of monasticism.
to monasticism is that if all were to become monks One of the important reasons for some
what would happen to the institution of marriage people getting worked up on seeing a monastic
and how would the human species procreate. This or while talking about the monastic vocation is
objection is based on the logical fallacy of gen- their inability to comprehend the reason why
eralising a minority in the context of the entire most monastics are happy and cheerful while
population. It is like objecting to the profession those of the world have to constantly wade their
of medicine by saying that if everyone was to be- way through the wrinkles of worry and stress.
come a doctor, who would become an engineer. Thus, the worldly suspect that monastics are
This reasoning overlooks the obvious fact that all doing something terribly wrong for them to be
will never become monks and every one will never happy. But, how can someone be happy in a sus-
become a doctor. There are as many perspectives tained manner by doing something wrong? The
of and choices in life as there are human beings on reality is quite the opposite. The monastic voca-
this planet. Just because some people make a par- tion identifies the true cause of everything in this
ticular choice does not mean that everyone will universe, rather the cause of the universe itself, to
make the same choice. Hence, it is illogical and un- be God. Having thus understood the one truly
reasonable to say that monasticism goes against the responsible for everything, the monastic has no
institution of marriage. On the contrary, it could cares of the world and devotes one’s time in re-
be easily argued that monasticism, which includes membering and praying to God. P

682 PB October 2019

 The Swami, the Artist, and the Poet
Diane Marshall

T
he reminiscences of people who met
Swami Vivekananda are precious to us.
They were usually written many years af-
terwards and memory has its quirks. Although
Swamiji’s powerful presence left an indelible im-
print in the minds of these narrators, sometimes
details about other people who were present in
the narrative—such as their names—were for-
gotten. By extension, that person’s feelings about
The Metropolitan Clubhouse
Swamiji and the circumstances of the moment
tend to colour our understanding of that event he could sit, contented, on the floor of his rented
and of people’s responses to him. One reminis- room on West 39th Street.
cence in particular, like the facet of a jewel, has The Metropolitan Club was, of course,
caught light from a new direction, enhancing its a gentleman’s club. It was Betty Leggett’s
reflection of Swamiji. husband, Francis H Leggett, who was actually
It was probably in February of 1896 when a club member. Women were only permitted
Betty Leggett gave a select dinner party at in designated areas. Swamiji had been invited
the Metropolitan Club at 60th Street and to gentlemen’s clubs before, namely, the
Fifth Avenue in New York City.1 Swamiji venerable Chicago Club, where women
was the honoured guest. The club’s palatial could not enter the premises—full stop. This
Renaissance Revival premises, designed by was the progressive 1890s, however, and the
architects, McKim, Mead, and White, remain Metropolitan Club made some provision for
an architectural gem of Manhattan. The women. The 25 February 1894 New York Times
IMAGE: NEW YORK TIMES, 25 FEBRUARY 1894

Metropolitan Club had opened with elite described the parts of the club that Swamiji
éclat in 1894. The New York Sun observed: ‘All would have seen:
around the Metropolitan Club, when it opened The main doorway, at the northwest corner of
the other night, were groups of hungry and the courtyard, opens on a rectangular hallway
rather ragged-looking men, gazing upon the 24 feet deep by 82 feet wide, with a stairway
throng of well-dressed people who swept into at the rear leading to the floors above. To the
right of this stairway is a sumptuous restaurant,
the magnificent edifice, with faces that were
whose large windows overlook the courtyard,
keenly and unmistakably envious.’2 Swamiji was directly opposite its entrance. In the rear of the
well aware of the class distinctions in American restaurant are two private dining rooms. These
society. He, a sannyasin, might dine at a place three rooms are for the exclusive use of women
like the Metropolitan Club, but a few hours later accompanied by members of the club and their

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 16 Prabuddha Bharata

guests. The rooms are of the town when I became aware that I was
of white and gold. The followed by a great number of men and boys.
furniture is of oak.3 I hastened my pace and they did too. Then
Maud Stumm, something struck my shoulder and I began to
run, dashing around a corner, and up a dark
an artist, was one of
passage, just before the mob in full pursuit,
the guests invited swept past—and I was safe! Yes’, he concluded,
to Betty Leggett’s ‘Massachusetts is a very civilised place!’ Even
dinner. Maud was this did not silence the little woman, and with
born in Cleveland, astonishing temerity she raised her voice again
Ohio, and she moved to say, ‘But, Swami, no doubt a Bostonian in
to New York about 1888 to study at the Art Calcutta would have created just such a scene!’
Students League with Kenyon Cox and H ‘That would be impossible’, he replied, ‘for
with us it is unpardonable to show even polite
Siddons Mowbray. She also studied art in Paris
curiosity to the stranger within our gates, and
with Luc-Olivier Merson. She first met Swamiji never open hostility.’5
at a Paris salon in September 1895. In the
summer of 1899, she was one of the Leggett’s Stumm’s story contrasts this educated woman’s
guests at Ridgely Manor while Swamiji was ignorance of India with Swamiji’s first hazard-
there. Stumm told several charming anecdotes ous experience of mob ignorance in Boston.
about Swamiji, including his first foray into The way Stumm described Swamiji’s manner of
Western art as she guided his study in crayon expression seems quite accurate. She painted a
of Swami Turiyananda. 4 Years later, at the dramatic picture of his command of the conver-
request of Betty’s sister, Josephine MacLeod, sation—and the respect with which he was re-
Stumm wrote this reminiscence: garded. In Stumm’s view, the ‘Boston woman’s’
Besides this wonderful guest [Swamiji] were questions were impertinent. Perhaps she was
three others, one of them the young Boston opinionated—but she was also inquiring. The
woman who had taken the prize for the ‘Hymn way Stumm told it, one might think that this ‘lit-
of the Republic’ sung at the World’s Fair. She tle woman’ should hang her head in shame—but
was little and sat very erect, with an alert Swamiji’s intent was not to embarrass her. There
expression. Swami was rolling out Sanskrit
and translating the ancient glories of India,
is always more than one side to a story. Swamiji’s
nobody daring to speak. He dwelt finally upon power of discernment, when he ‘raised his great
the spiritual superiority of the Hindu, even eyes and regarded her silently’, should not be un- IMAGE: ST JOSEPH HERALD, 9 DEC 1896

today. Thereupon the Boston lady interrupted: derestimated. In this case, I think that the other
‘But, Swami, you must admit that the common person’s point of view is quite significant. In
people of India are way below the cultivation fact, we have proudly cited her reminiscence of
of the same class in, say Massachusetts; why Swamiji without connecting her to this occasion.
look at one item—the newspapers!’ Swami, The identification of this prize-winning hymn
recalled from his poetic flight, raised his great
writer was a bit of a puzzle. Stumm’s memory
eyes and regarded her silently. ‘Yes, Boston
is a very cultivated place’, he said. ‘I landed had been concentrated on Swamiji’s vivid pres-
there once, a stranger in a strange land. My ence. She could not recall his questioner’s name.
coat was like this red one and I wore a turban. What poem or song by a Bostonian won a prize
I was proceeding up a street in the busy part at the World’s Fair? Any googling of ‘Hymn

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 The Swami, the Artist, and the Poet 17

of the Republic’ reveals only that Julia Ward Houghton Mifflin Com-
Howe’s ‘Battle Hymn of the Republic’ was sung pany.7 Finding an artist
innumerable times in 1893, but the elderly Howe to illustrate the book was
does not fit Stumm’s description. Perhaps ‘Hymn part of her purpose in
of the Republic’ was not the actual title of the New York.8 Monroe was
song or poem in question. Better to ask, what a correspondent for the
prize-winning poet did Betty Leggett know? Chicago Times-Herald, so
Harriet Monroe had written the ‘Columbian she was working in New
Ode’ for the opening of the World’s Fair.6 She York, writing reviews of
won the commission and prize of $1,000 for plays and art. She had re-
her poem, and this event established her na- cently visited the studio of sculptor Daniel Ches-
tional reputation as a poet. Monroe’s poem ter French in Lower Manhattan, and she had
was of a respectable length. At the Dedication written a very positive article about French’s
Day ceremony on 21 October 1892, the New commission for a memorial in Boston for Irish-
York actor, Sarah Cowell Le Moyne, recited American poet John Boyle O’Reilly.9 Daniel
it. A choir of 5,000 sang additional stanzas ar- Chester French had created the grand, golden
ranged by Boston composer George W Chad- ‘Statue of the Republic’ for the 1893 World’s Fair
wick. Monroe, however, was definitely from [Columbian Exposition]. Everyone had some-
Chicago, not Boston. thing to say about the Fair. Perhaps the fact that
Most people had heard of the ‘Columbian a Boston musician had composed the choral
Ode,’ but they could not recite it from memory music for ‘The Columbian Ode’ led to a confla-
the way every schoolchild could recite the ‘Battle tion of Monroe’s poem with its hymns, and that
Hymn of the Republic’. More famous than the mixture lodged in Stumm’s mind. Or perhaps
‘Columbian Ode’ itself was the fact that Monroe just the recollection of the debate over Boston’s
had filed a lawsuit over violation of her author’s level of civilisation had fixed Monroe’s identity
rights against a big city newspaper—and won. in Stumm’s memory as that of being someone
A contract had been signed to publish the from Boston.
‘Columbian Ode’ in Chicago, but the New York Monroe had recently come to New York after
World jumped in and published it early—with visiting her cousin, Charlotte Collier, in Atlanta.
errors—despite being warned not to. Monroe, There they attended a reception with Bertha
IMAGE: ATL ANTA CONSTITUTION, 10 DEC 1895

a lowly poet, a mere woman, had the guts to sue Honoré Palmer and other upper-crust Chica-
The World. A verdict in her favour came in 1894, goans. The Atlanta Constitution interviewed
but it was not until 12 March 1896 that the US Monroe and said: ‘She is a deep and comprehen-
Circuit Court of Appeals awarded her damages sive thinker and a new woman in the best sense
of $5,000. Monroe was in New York pending the of the word’, but also remarked upon her ‘mod-
outcome of her case. Rival newspapers crowed est, refined little body’ and bright face.10 Other
her victory. She was definitely a celebrity. newspapers called her a ‘slight girlish figure’, a
What connection did Monroe have to Bos- ‘mite of a woman’, and a ‘slender little woman’,
ton? There are several possibilities. Monroe had who ‘sits straight’.11 These descriptors exactly
written a biography of John Wellborn Root match Stumm’s recollection.
that was soon to be published in Boston by The clincher that identifies our mystery poet

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 18 Prabuddha Bharata

Dining Room for Ladies at the Metropolitan Club

is the fact that Harriet’s father, Henry Stan- Ode’ was read and sung to immense crowds in
ton Monroe, was the lawyer who had repre- Chicago. After the World’s Fair, on the first
sented William Sturges, Betty Leggett’s first day of arbitration in April 1894, Sturges col-
husband, through a four-year-long life-alter- lapsed in the courtroom.17 In June a judge-
ing lawsuit.12 In addition, Attorney Edward ment was rendered in favour of Mrs Sturges,
McCarthy of New York, who fought Harriet but by then Mr Sturges’s mind had completely
Monroe’s lawsuit against The World, also rep- disintegrated. He died 11 November 1894.18
resented Sturges.13 Harriet had known Bill As for Attorney Monroe, Harriet declared the
Sturges, her father’s friend, since childhood.14 Sturges-Farwell case was ‘the last great battle of
Likewise, Betty MacLeod Sturges had known my father’s career’.19 So, between 1891 and 1894,
the Monroe family well when she lived in Chi- Betty Sturges and Harriet Monroe had shared
cago.15 Only two days after Sturges’s lawsuit tragedy and triumph.
hit the front page with ‘Sues for Big Money’, By the time Monroe got her damages award,
Henry Monroe’s brilliant son-in-law, John however, Swamiji was in Detroit. Monroe had
Wellborn Root, the architect, who was trans- seen Swamiji on the opening day of the World’s
forming Chicago, suddenly died on 15 January Parliament of Religions, Chicago, 1893. She
1891. In November 1891 Harriet won the com- wrote an eloquent recollection of it in her auto-
PHOTOS: NEW YORK PUBLIC LIBRARY

mission to write ‘The Ode’ and on 17 March biography, A Poet’s Life:

1892 her mother died. Attorney Monroe spent
The Congress of Religions was a triumph for all
a considerable portion of 1892 in London gath-
concerned, especially for its generalissimo, the
ering testimony for the Sturges case, and Betty Reverend John H. Barrows, of Chicago’s First
won part of the enormously complicated law- Presbyterian Church, who had been preparing
suit that July. On 25 September the New York it for two years. When he brought down his
World published Harriet’s poem against her gavel upon the ‘world’s first parliament of
will and she called it ‘a flagrant case of journal- religions’ a wave of breathless silence swept
istic piracy’.16 On 21 October the ‘Columbian over the audience—it seemed a great moment

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 The Swami, the Artist, and the Poet 19

in human history, prophetic of the promised

new era of tolerance and peace. On the stage
with him, at his left, was a black-coated array of
bishops and ministers representing the various
familiar Protestant sects and the Russian
Orthodox and Roman Catholic Churches;
at his right a brilliant group of strangely
costumed dignitaries from afar—a Confucian
from China, a Jain from India, a theosophist
from Allahabad, a white-robed Shinto priest
and four Buddhists from Japan, and a monk of
the orange robe from Bombay.
It was the last of these, Swami Vivekananda,
the magnificent, who stole the whole show
and captured the town. Others of the foreign
groups spoke well—the Greek, the Russian,
the Armenian, Mazoomdar of Calcutta,
Dharmapala of Ceylon—leaning, some of
these upon interpreters. Shibata, the Shinto,
bowed his wired white headdress to the ground,
spread his delicate hands in suave gestures,
and uttered gravely with serene politeness his
incomprehensible words. But the handsome
monk in the orange robe gave us in perfect
English a masterpiece. His personality, Photo of Swami Vivekananda by George Prince, New York, 1895
dominant, magnetic; his voice, rich as a bronze
bell; the controlled fervour of his feeling; the Monroe went on to say that she met Swamiji
beauty of his message to the Western world he again in New York:
was facing for the first time—these combined Later I knew him quite well, and always I shall
to give us a rare and perfect moment of supreme remember an encounter and talk years after in
emotion. It was human eloquence at its highest Fifth Avenue, when his eyes soared up to the tip
pitch (136–7).20 of a skyscraper, and he said something which
Considering that Monroe was a poet and a made me realize that all this newness was as
lover of eloquence, what she wrote next sounds romantic to him as the old things to us, and that
odd, even rather opinionated. One wonders the his vision entrusted to our fresh energies his hope
of a more united and glorious world (ibid.).
reason for her admitted ‘superstition’:
Betty Leggett’s dinner gave Monroe a chance
One cannot repeat a perfect moment— to talk to Swamiji ‘in Fifth Avenue’ and Swamiji’s
the futility of trying to has been almost a subtle rebuke was indeed ‘an encounter’.
superstition with me. Thus I made no effort
Evidently, their conversation continued. The
to hear Vivekananda speak again, during
that autumn and winter when he was making nearest skyscraper to the Metropolitan Club
converts by the score to his hope of uniting East in 1896 was the seventeen-storey Hotel New
and West in a world religion above the tumult Netherland, which was the tallest hotel in the
of controversy (ibid.). world when it was built in 1893.

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 Poetry, December 1912 ‘Tagore Poems’, Poetry, December 1912

Considered this way, Betty’s dinner party newspapers, and their readership was valuable
grows more interesting. What were the dynamics to her. Her point was that even the poor Irish
in that room among the diverse personalities, in Boston read the papers and Chicagoans
and what turn did the conversation take after considered Massachusetts the most literate state
that? Swamiji would not have dismissed a in the nation. Supposedly literacy was civilising.
poet outright. He would not have killed the According to Monroe’s recollection, Swamiji
conversation at his friend’s party. Had that continued the conversation. His monastic calling
been the case, Monroe would not have written was to teach. Monroe lacked understanding of
about him so beautifully in her autobiography. India, and Swamiji was educating her. He could
It is important to understand that Monroe was see her seriousness, determination, and deep
accustomed to interviewing men at a level that artistic nature. Swamiji opened her eyes to the
was much bolder and more candid than was spiritual side of India’s civilisation and ‘his hope
considered feminine at the time. She told the of a more united and glorious world’.
Atlanta Constitution that the new woman was After more than a decade of subsisting by
‘more robust in manner, more business-like’.21 writing columns for newspapers, Monroe
Monroe’s argumentative questions shocked finally launched her dream. In 1912 she founded
Stumm—who was frankly in awe of Swamiji. Poetry: A Magazine of Verse. In the first issue,
Stumm recalled that she had said, ‘why look at Monroe stated in her editorial: ‘The present
one item—the newspapers!’ Monroe worked for venture is a modest effort to give to poetry

688 PB October 2019

 The Swami, the Artist, and the Poet 21

her own place, her own voice. The popular

consist of four or more colours.
magazines can afford her but scant courtesy—a 5. Reminiscences of Swami Vivekananda, 459–64.
Cinderella corner in the ashes’.22 In the second 6. Harriet Monroe, The Columbian Ode (Chicago:
issue, she declared: ‘The Open Door will be the W Irving Way, 1893), frontispiece note; and
policy of this magazine—may the great poet we Harriet Monroe, A Poet’s Life: Seventy Years in
are looking for never find it shut’.23 In the third a Changing World (New York: MacMillan, 1938)
129–30.
issue, she featured poems by Rabindranath 7. Atlanta Constitution, 17 March 1896, 4.
Tagore sent to her by Ezra Pound. Tagore’s 8. The artist was former Chicagoan Charles F W
opening lines, printed in the December 1912 Mielatz. Chicago Tribune, 19 April 1896, 47.
issue of Poetry, were: 9. Harriet Monroe (for the Chicago Times-Herald),
‘The Boyle O’Reilly Monument’, Hartford Cou-
Thou hast made me known to friends whom I rant, 4 February 1896, 7.
knew not. Thou hast given me seats in homes 10. ‘Harriet Monroe, Poet’, Atlanta Constitution, 10
not my own. Thou hast brought the distant near December 1895, 4.
and made a brother of the stranger. … Oh, grant 11. ‘Wrote Columbian Ode’, Des Moines Register
me my prayer that I may never lose the bliss of (reprinted from Chicago Daily News), 5 April
the touch of the One in the play of the many.24 1896, 20.
12. ‘Sues for Big Money’, Chicago Tribune, 13 Janu-
Was there a frisson of recognition—a re- ary 1891, 1.
ignition—in these words that reminded 13. ‘Is Told by Letters’, Chicago Tribune, 21 April
Monroe of an encounter in Fifth Avenue with an 1894, 2.
eloquent mystic from India sixteen years earlier? 14. A Poet’s Life, 24.
15. Betty Sturges, along with Harriet Monroe’s
When she conversed with Tagore in Chicago father and sisters, attended a reading of her
in January 1913 and listened with interest to paper on the poetry of Edmund Spenser at the
his ‘talk of Oriental creeds’ and ‘his satirical- Newberry Library. ‘Poetry of Spenser’, Chicago
humorous observations of Western civilisation’, Inter Ocean, 16 February 1894, 5.
16. ‘Flagrant Journalistic Piracy’, Chicago Tribune,
did she mention her meeting with Swamiji?25 All 4 October 1892, 9.
we know is that she rejoiced when Tagore won 17. ‘His Memory Failed Him’, Chicago Inter Ocean,
the Nobel Prize for literature in November 1913, 7 April 1894, 9.
feeling that a voice from India had validated her 18. Sturges died 11 November 1894. Frances Leg-
vocation (332). P gett, Late and Soon (Boston: Houghton Mifflin,
1968), 93.
Notes and References 19. A Poet’s Life, 139.
20. Quoted in Marie Louise Burke, Swami Viveka
1. His Eastern and Western Admirers, Reminis- nanda in the West: New Discoveries, 6 vols (Cal-
cences of Swami Vivekananda (Kolkata: Advaita cutta: Advaita Ashrama, 1985), 1.85–6.
Ashrama, 2017) 459–64. 21. ‘Harriet Monroe, Poet’, Atlanta Constitution, 10
2. New York Sun, 2 March 1894, 7. December 1895, 4.
3. ‘Metropolitan Club’s Palace,’ New York Times, 25 22. Harriet Monroe, ‘The Motive of the Magazine’,
February 1894, 17. Poetry: A Magazine of Verse, 1/1 (October 1912),
4. Stumm refers to ‘crayons’ in her reminiscence. 27.
Her drawing of Swamiji at Ridgely Manor has 23. Harriet Monroe, ‘The Open Door’, Poetry, 1/2
a distinctly chalky texture. I assume she was (November 1912), 64.
using Conté crayons, which are both chalky and 24. Rabindranath Tagore, ‘Poems I’, Poetry, 1/3 (De-
waxy, traditionally used by artists in France for cember 1912), 84.
figure studies. A set of Conté crayons might 25. A Poet’s Life, 320–1.

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 The Self-Existence or Aseity of Brahman-
God in Indian and Western Thought
Gopal Stavig

A seity, from Latin a ‘from’ and se ‘self ’,

aseitas, means that Brahman-God is
self-existent, svasiddha, and cannot
be caused by another. Brahman-God is the
first being. There can be no attribute or quality
through itself and consequently exists
eternally. Brahman relies on nothing to
preserve its existence. Given that Brahman
is infinite and one without a second, there is
nothing outside of it that could be its cause.
prior to Brahman-God. And so, Brahman-God As absolute existence-itself, sat, Brahman is
cannot participate in any attribute or quality. not an attribute or action or a combination of
If it participated in an attribute, it would be material elements. It is the necessary existence
a supplementary quality added to its infinite and exists by necessity as the ultimate uncaused,
nature. Conversely, finite living beings exist unconditioned, indeterminate, immutable,
only in as far as they participate in Brahman- indestructible, formless, partless, substratum,
God’s being. ashraya, of the finite world. All things are
In the words of the non-dualistic Vedantic rooted in Brahman receiving their existence
seer-philosopher Acharya Shankara (c. 688– from it, while it is rooted in-itself.3 If Brahman
720 or 788–820), ‘Brahman fills everything— is self-caused, this is in a non-temporal sense,
beginningless, endless, immeasurable, since obviously Brahman cannot exist prior to
unchanging , one without a second. In itself to create itself.
Brahman, there is no diversity whatsoever. Swami Vivekananda comprehended:
Brahman is pure existence, pure consciousness, ‘Behind the body, behind even the mind, there
eternal bliss, beyond action, one without a is the Self-Existent One. He dies not, nor is He
second. … Brahman is reality itself; established born. The Self-Existent One is omnipresent,
in its own glory; pure, absolute consciousness, because He has no form. That which has no
having no equal, one without a second.’1 ‘Nor form or shape, that which is not limited by
can Brahman be derived from a particular form space or time, cannot live in a certain place.
of Existence, as that goes against common How can it? It is everywhere, omnipresent,
experience; for particulars are seen to emerge equally present through all of us.’4 He identified
from the general, as a pot from clay, but not the the ‘I am’ with the eternal and immutable
general from the particulars. Nor can Brahman Brahman-Atman, immanent Self. The universal
come out of non-existence, for non-existence is ‘I am’, which is the eternal subject, is identical in
without any substance.’2 all people. In Brahman and through Brahman
Hence, for Acharya Shankara, Brahman we exist and see and know everything. ‘He dies
is self-existent, of its own nature conceived not. The same voice, “I am, I am”, is eternal,

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 The Self-Existence or Aseity of Brahman-God in Indian and Western Thought 23

unchangeable. … He resides in every soul, and

eternally declares, “I am He, I am He”’ (1.382).
The most universal and highest of all
concepts is that of existence. All animate and
inanimate entities are subsumed under the
broader concept of existence. ‘Particulars are
to be referred to the general, the general to
the more general, and everything at last to the
universal, the last concept that we have, the
most universal—that of existence. Existence is
the most universal concept’ (1.370). Brahman is
existence-itself, sat, and existence is the ultimate
and most supreme generalisation we can form
(1.381–2; 2.320).
A monastic disciple of Sri Ramakrishna,
Swami Abhedananda (1866–1939) formulated:
Swami Abhedananda
The existence, which is in the chair, is also
in the table. Take away the name and form placed on God as the first cause. As St Anselm
of the table and take away the name and (1033–1109), the Archbishop of Canterbury
form of the chair, the existence, in these two put it:
objects, is the same. … In the midst of all So it follows that all other goods are good
these changes, the only thing that does not through something other than what they are
change, is existence. Try to understand it. That and that this other alone is good through
existence is truth, and it is the reality. The itself. But no good which is good through
existence is called in Sanskrit ‘Sat’, that which another is equal to or greater than that good
is. It can never change. It may appear through which is good through itself. Hence, only
name and form, but, in reality, it is beyond that good which alone is good through itself
time and space. It is unchangeable. It is the is supremely good … Since, then, all existing
Absolute or absolute existence. I have already things exist through one thing, without doubt
described it as the ocean of Reality. It is the this one thing exists through itself. … whatever
eternal substance, and, in it everything exists. exists through something other [than itself ]
Out of it everything comes, and everything exists less than that which alone exists through
goes back into it at the time of dissolution, itself and through which all other things exist.
says the Upanishads. It is called in Sanskrit … this is supremely good, supremely great, the
the Brahman. The Brahman is the absolute highest of all existing things.6
reality as well as the absolute existence of
the universe. This Brahman is one without Both St Augustine and St Anselm defend
a second.5 divine aseity on the grounds that dependence
on another is always an imperfection and hence
Everything changes except existence-itself, must be excluded from our conception of God.
sat, similar to being-itself, and proceeds from St Thomas Aquinas (1225–74) indicated:
it and eventually will return to it. That which does not exist only begins to exist by
From the Western perspective, emphasis is something already existing. Therefore, if at one

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 24 Prabuddha Bharata

beings through participation, since God alone

is actual being identical with His essence.
Therefore, the being of every existing thing
is His proper effect. And so, everything that
brings something into actual being does so
because it acts through God’s power.8
Since in God there is no potentiality as
shown above, it follows that in Him essence
does not differ from existence. Therefore His
essence is His existence. Thirdly, because, just
as that which has fire, but is not itself fire, is on
fire by participation; so that which has existence
but is not existence, is a being by participation.
But God is His own essence, as shown above; if,
therefore, He is not His own existence, He will
be not essential, but participated being. He will
not therefore be first being—which is absurd.
Therefore God is His own existence, and not
merely His own essence.9
Every created thing has its being through
another; otherwise, it would not be caused.
… since every form and act is in potentiality
before it acquires being. Therefore, it belongs
to God alone to be His own being, just as it
St Thomas Aquinas: An altarpiece in Ascoli Piceno, Italy, pertains to Him only to be the first agent.
by Carlo Crivelli, 15th century Moreover, being itself belongs to the first agent
time nothing was in existence, it would have according to His proper nature, for God’s being
been impossible for anything to have begun is His substance.10
to exist; and thus even now nothing would God is not a contingent entity that comes
be in existence—which is absurd. Therefore, into existence by participating in something
not all beings are merely possible, but there
else, which would make his existence only
must exist something the existence of which is
necessary. But every necessary thing either has possible and not necessary. Nothing can be
its necessity caused by another, or not. Now it added to or subtracted from the divine essence
is impossible to go on to infinity in necessary or substance.11 If there was no necessary being,
things which have their necessity caused by then over infinite time everything would
another, as has been already proved in regard die and there would be nothing left to cause
to efficient causes. Therefore we cannot but something else to exist.
postulate the existence of some being having Alfred Edward Taylor (1869–1945) explains:
of itself its own necessity, and not receiving it
from another, but rather causing in others their The unending regress from conditioned to
necessity. This all men speak of as God.7 conditions, however, naturally suggests the
thought that the process of explanation would
God alone is actual being through His be completed if we could find something
own essence, while other beings are actual ultimate, itself unconditioned but the

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 The Self-Existence or Aseity of Brahman-God in Indian and Western Thought 25

condition of everything else. Thus we arrive at of aseity is based on its self-sufficiency and
the notion of a being which ‘exists necessarily’ independence of everything else, on its control
and contains in itself the explanation of over all things and the dependence of all else
everything else, the one and only being on its creative and sustaining activity. It is
which is not contingent (i.e. a consequence
self-sufficient, a se or aseita meaning it is of,
of something other than itself ). Next, it
occurs to us that, if there is such a ‘necessarily through, and from itself.
existing’ being, it must, as the condition of Thus Brahman-God is:
everything else, contain in itself all that is (a) Self-existent, unconditioned, causally
truly real or positive; what is real in all limited depending on nothing else for its existence,
and finite things must come to them from It. independent of and unqualified by any
Thus we identify the ens necessarium with the other reality. Gottfried Leibniz (1646–1716)
ens realissimum.12 asked the pertinent question: ‘Why is there
something rather than nothing?’ One answer
Discussion on Aseity is because uncaused Brahman-God exists
From one standpoint, unconditioned self- necessarily and cannot not exist and proceed
existence is the initial intrinsic and essential to create a universe.
variable, since from a logical standpoint (b) Necessarily existent, ‘that which cannot
existence is primary, given that an entity must not exist’ and so its non-existence is a logical
first exist before it can possess any of the other impossibility. Conversely, a contingent being
attributes. More religious literature has been might or might not exist. If it does, it is brought
devoted to proving the existence of Brahman- from potential existence into actual existence by
God, than to any of its other attributes. The way of a cause that is external to its nature.
emphasis here is on the dichotomous ‘that’ of (c) Primordially existent, since everything
existing, and not the ‘what’ of existence that else is causally dependent on it. By definition,
describes the entity’s nature. Existence like Brahman-God is the supreme Being, so if
substance and thought are primary entities. something else caused it, that entity would be
You cannot have an empirical quantity, quality, the first cause. If Brahman-God participated in
relation, or form without a substance; nor space, time, or causation, they would have to
reasoning, perception, willing, or feeling precede it and exist independent of it in some
without thought. sense. If wisdom, power, or goodness were
A necessary truth is one whose negation distinct from Brahman-God, then it would be
implies a contradiction. An analytic statement dependent on them. As the philosopher Alvin
such as a law of logic or mathematics—for Plantinga says: ‘If there had been no such thing
example, all men are mortal, Socrates is a man, as wisdom, he [Brahman-God] would not have
therefore Socrates is mortal—is certainly a been wise.’13 Since nothing precedes it either
necessary truth. But can an existential statement ontologically or chronologically, the aseity of
such as Brahman-God or anything else exists be a Brahman-God provides the foundation for
necessary truth proven by reason alone? all existence and all beliefs. The perfections of
The doctrine of aseity teaches that Brahman-God must be necessary and part of
Brahman-God is uncreated and not caused its eternal inherent nature and not the result of
by another entity. Brahman-God’s attribute random chance factors.

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 26 Prabuddha Bharata

To fulfil these conditions, Brahman-God as in any way. It is immune to external influences,

necessary existence must be eternal—since it not being made to be what or how it is by
cannot cease to exist; infinite—else it would anything other than itself. Saguna Brahman,
be limited by some other finite entity; one—as personal God, is self-existent, except for the
there can only be one infinite, else they would fact that it cannot exist without nirguna
limit each other; transcendent—existing apart Brahman that ontologically precedes it as its
from the world; and simple, non-dual—since foundational cause.  P
if it were a compound, it might disintegrate
and perish. References
Within the phenomenal world, necessary
existents include abstract objects like quantity, 1. Shankara, Crest-Jewel of Discrimination
(Viveka-Chudamani), trans. Swami Prabha-
quality, relation, and substance which every vananda (Hollywood: Vedanta Press, 1947),
object has; and numbers, properties, and 128–9.
propositions. Their specific manifestations are 2. Brahma-Sūtra-Bhāṣya of Śri Śankarācārya, trans.
contingent and not necessary at all. For example, Swami Gambhirananda (Kolkata: Advaita
Ashrama, 2006), 3.3.9; 461.
an orange tree might have a quantity of none or 3. See S Radhakrishnan, Indian Philosophy, 2 vols
fifty oranges depending on the circumstances. (London: George Allen and Unwin, 1923),
As Swamiji stated: 2.534–39; Y Masih, Shankara’s Universal Phil-
osophy of Religion (Delhi: Munshiram Mano-
In asking what caused the Absolute, what an harlal, 1987), 91–3; Brahma-Sūtra-Bhāṣya of Śri
error we are making! To ask this question Śankarācārya, 2.3.7.
we have to suppose that the Absolute also is 4. The Complete Works of Swami Vivekananda, 9
bound by something, that It is dependent on vols (Calcutta: Advaita Ashrama, 1–8, 1989; 9,
something; and in making this supposition, 1997), 2.413.
we drag the Absolute down to the level of the 5. Swami Abhedananda, True Psychology (Calcutta:
universe. For in the Absolute there is neither Ramakrishna Vedanta Math, 1965), 183–7.
time, space, nor causation; It is all one. That 6. Anselm, Anselm of Canterbury: Works, ed. and
which exists by itself alone cannot have any trans. Jasper Hopkins and Herbert Richardson,
cause. That which is free cannot have any 4 vols (Toronto: Edwin Mellen, 1976), 1.6–8.
7. St Thomas Aquinas, The Summa Theologica,
cause; else it would not be free, but bound.
trans. Fathers of the English Dominican Prov-
… Freedom means independence of anything ince, 1.2.3 <[Link] ac-
outside, and that means that nothing outside cessed 22 August 2019.
itself could work upon it as a cause.14 8. St Thomas Aquinas, Summa Contra Gentiles,
trans. Vernon Bourke, 3.66.7 <[Link]
Therefore, because Brahman-God has the [Link]/thomas/[Link]> ac-
attribute of aseity, it has complete freedom and cessed 22 August 2019.
9. Summa Theologica, 1.3.4.
is undetermined in every respect. 1 0. Contra Gentiles, 2.52.6–8.
Brahman-God provides the ontological 1 1. See Summa Theologica, 1.3.4, 1.44.1.
foundation for the created world. It is 12. Encyclopedia of Religion and Ethics, ed. James
sovereign over all things, meaning that Hastings, 13 vols (Edinburgh: T and T Clark,
1926), 12.277.
everything depends on it. Brahman-God 13. Alvin Plantinga, Does God Have a Nature? (Mil-
depends on nothing else for its existence and is waukee: Marquette University, 1980), 33.
not dependent on or conditioned by the world 1 4. Complete Works, 2.132, 196.

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Buddha’s Teachings and Good Governance
Dilipkumar Mohanta

T
he canonical literature that is composed manner. The practice of religion consists of
in Pali contains the basic teachings of ‘mercy and charity, truth and purity, kindness
the Buddha. Naturally, the question arises and goodness’. The shortest way to express the
whether there is any teaching that deals with the Buddha’s teachings is to ‘be rational and be
principles of good governance. What would be moral’. Nothing should be believed merely on
an ideal picture of good polity according to the speculation. These are the keys to happiness. The
Buddha’s teachings? Do they have any relevance teachings of the Buddha have great relevance
for good governance today? today in solving many problems we face in a
In the Digha Nikaya, we see a discourse modern polity.
named ‘The Lion’s Roar of a Universal Monarch’, It is indeed true that we are living in an
Chakkavatti-sihanada Sutta,1 where we come interdependent and interconnected world. But
across some discussion on good polity. It refers those who are in power usually not only ignore
to a universal monarch coming in a long line of this interdependence but also do not want to
such monarchs, whose authority rested on their recognise this interconnectedness. As a result,
being righteous, dhammika. In consultation we see around us actions without honesty and
with the ministers and counsellors, the king integrity, and with selfishness. Consequently,
was advised to institute the righteous means of what is called distributive justice is frequently
security, protection, and guard for the people being denied to the weaker section of people in
to take all measures to improve their economic society and this is more or less true in politics
conditions. For the Buddha, the unequal both at the national and international levels. We
distribution of wealth causes the evil of unrest in also see today that often the ‘norms, values, and
society. The Buddha thus teaches how to prevent rules’ followed by the majority or the power-
this evil through the practice of shila, conduct, elites become legitimate and legal. We see politics
called adattadanaviramani. This paves the way to be without any moral and spiritual values, but
for distributive justice in society. to be an instrument for getting power. People are
The Buddhist political philosophy is based making wealth without working. Most of those
on certain moral values and it does not divide who are in political power are almost looting
society into two exclusive camps of ‘we’ and their country.
‘other’, but unites all in a comprehensive system We witness commerce without any ethics.
based on the relational self, anatta. In such a As a result, the gap between the poor and the
political state of affairs, the issue of development rich has been widening day by day. People are
is automatically gifted with the notions of exclusively guided by the materialistic pursuit
sustainability and totality. If individuals are of power, profit, and pleasure, the three p’s,
morally trained and uplifted, then society can as if the only philosophy is that if you are
retain the stream of development in a sustainable politically powerful, you will make profit and

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 28 Prabuddha Bharata

have the ultimate pleasure, the highest value for ‘I-other’ relationship, not as mutually exclusive,
a materialistic civilisation. Instead of considering but as complementary to each other. It teaches
‘cooperation as a social value’ people exercise democratic values of people’s right to diversity
‘competition as the only valuable mode’ in social of culture and encourages self-criticism, self-
life. Consequently, we have corrupt individuals, restraint through the practice of precepts, shila,
corrupt society, and corrupt administration. and increases one’s range of choices.
Like everything else, corruption too has a cause. The Buddha asked people to be reflective and
And when the top-ranking person or office in critical before accepting any view and not to be
any society becomes corrupt, the entire society dogmatic. What others are saying is important
becomes a victim of suffering from corruption. to listen. The Buddha speaks of openness and
That is why the Buddha proposes to build a flexibility and the avoidance of all kinds of
good society with good individuals, and there extremism as he very often says that ‘truth lies in
can be good individuals only if their character is the middle’. ‘Oh monks! Please don’t accept my
built with moral training. And therefore, if any teaching just out of sheer reverence to me but
reformation is needed, it is to be started with accept it after critically examining it just as the
the individual and it must be initiated in polity genuineness of gold is determined by burning it
with the top ruling community. Buddhism in fire.’4 We also read in the Kalama Sutta:
prescribes five precepts for each individual. Kalamas, don’t go by reports, by legends, by
These precisely tell us the oughts and ought- traditions, by scripture, by logical conjec-
nots. The five precepts are to abstain from ture, by inference, by analogies, by agreement
killing; stealing; sexual and sensual misconduct; through pondering views, by probability, or
speaking a lie, using slandering and harsh words by the thought, ‘This contemplative is our
and talkativeness; and intoxication.2 Besides teacher’. When you know for yourselves that,
these, there are four pursuits of life such as ‘These qualities are unskillful; these qualities
loving-kindness, maitri; compassion, karuna; are blameworthy; these qualities are criticized
by the wise; these qualities, when adopted and
empathetic joy, mudita; and equanimity,
carried out, lead to harm and to suffering’—
upeksha.3 The first three are called bhavanas, then you should abandon them.5
because they put one’s thought to action,
‘making-become’ and the last one is known as What the Buddha said for the householders
bhavana-ansha as it is inclined to action without has a deep significance even today. Exercise of
tanha, attachment. morality and reasoning are two sure marks of
The caring attitude that has been advocated a good life. We can be righteous only by doing
in the Buddha’s teachings is not only good for righteous acts. They are called vikalpa-yajna,
individuals but also relevant in today’s democratic the alternative sacrifice; it is the act of giving
governance, for addressing environmental crisis, up one’s greedy actions. The precept of ‘not
which owes its origin to the satisfaction of the taking anything that is not due to oneself ’ is
greed of human beings, and as a whole, our very meant to keep society free from corruption.
way of life. The law of mutual interdependence is Buddhism does not permit political action
the explanation of the cause of evils and it is also that is not based on moral principles. It does
the clue for the eradication of evils. It proposes not permit acquiring wealth without working.
to reshape the categorical understanding of the It is against all kinds of commerce or business

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 Buddha’s Teachings and Good Governance 29

where ethics is not followed. It does not only about the five precepts and four pursuits of life as
encourage the individual to earn one’s bread but taught by the Buddha, there will be little chance
also encourages one to be vigilant of oneself so for the deterioration of peace in society, because
that one could maintain one’s livelihood without speaking the untruth creates discord amongst
causing any harm to and exploitation of others. people, making one another’s foe by distorted
If these Buddhist principles could be or doctored speech.
IMAGE: BUDDHIST MURAL / ALBERT HALL MUSEUM, JAIPUR

extended to the political affairs at the national So, not speaking the untruth, not slandering
and international spheres, then most of the others, not using harsh speech, and avoiding
problems arising out of corruption could be talkativeness or irrelevant speech, purify one’s
considerably reduced, even if not completely character. On the positive side, these practices
removed. Regarding the precept of abstaining speak of one’s obligation for maintaining mutual
from speaking lie, the Buddha says: ‘Don’t speak trust, cooperation, and understanding among
lie; don’t encourage to speak lie; don’t sanction if individuals, groups, communities, and at large,
lie is spoken in a policy-making body.’ Similarly, amongst humanity. Again, ‘the precept of not
the Buddha advises not to use any harsh and taking what is not given or due to oneself ’ is
slandering speech, not to encourage any such very important. It does not sanction any kind
speech, and also not to sanction any such speech. of deceptive practice like bribery, dishonest
This part about avoiding the sanctioning of such earning, and so on, nor does it sanction anything
speech is a necessary condition for any successful illegal in the favour of any person. It also suggests
democracy. If the ruling class is well-educated respecting others’ rights and possessions. This

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 30 Prabuddha Bharata

teaching helps society to maintain integrity and the background of the Buddha’s advice for good
reduces inequality among members. governance expressed in Chakkavatti-sihanada
The practice of this precept helps to keep Sutta. Now let us elaborate the interpretative
society free from corruption at large. Abstention arguments of the text.
from excessive possession by dishonest means In this narrative, there are thirty-three small
keeps the society ‘corruption-free’ and this in paragraphs containing the teachings in Pali. In
turn helps in its development and progress. this dialogue, the king is advised to institute
The precept of not killing negatively implies righteous means of security, protection, and
non-injury to others and positively implies guard for the people, to take all measures to
the recognition of the value of other’s life. improve their economic conditions. In other
It propagates a sense of closeness and caring words, it speaks of a socio-political atmosphere
attitude to the entire human family. when the king does not create opportunities,
The basic precepts of Buddhism have been because of which poverty, daridra, becomes
extended to the notion of ideal governance in rampant. Ordinarily, it is thought that ‘power
the form of the ‘Discourse on the Lion’s Roar corrupts’ and ‘absolute power corrupts
of a Universal Monarch’. The Buddhist socio- absolutely’. Primarily, according to Buddhism,
political ideal of good governance is integrally it is poverty that corrupts lay people. Inequitable
connected with and founded on its philosophy distribution of wealth is the cause of poverty.
of interdependence and middle path. All kinds Those who do not have the basic necessities of
of bad governance have their roots in moral life resort to stealing. To avoid punishment, they
degradation in both the individual and society. are compelled to commit other evils such as lying
On top of both the individual and society and so on.
is the king—the governing body of either It may be objected that since Buddhism
the presidential or the parliamentary form of contributes to the doctrine of karma, it logically
government today. All kinds of mismanagement follows that poverty is due to the lack of
or bad governance, all kinds of unrighteousness initiative or entrepreneurship on the part of the
have some causal conditions, that is to say, they person; it is the karma-phala, the result of the
are conditionally originated like other events actions of that person. But this initial passage
and therefore, to address these problems we have in the discourse fixes the blame not on the
to remove these causal conditions. individual, but on society. Maldistribution of
There are three roots of all unrighteous wealth by the ruler is considered to be one of
actions, akushala-mulam: greed, lobha; hatred, the causes of evils in society and this is because
dvesha; and delusion, moha. All kinds of violence, of not understanding that everything in this
all kinds of sufferings, all kinds of maladjustment, world is interdependent. Nothing in this world,
bad governance, and mismanagement are the according to Buddhism, is substantial in nature.
effects of any of these three roots. The Buddha Everything is dependently originated and
proposes to reform the individual and society, therefore, non-substantial, anatta, and logically
initially through moral education and a culture everything is impermanent. Due to ignorance, we
of distributive justice and caring ethics that think something as independently existent and
is predominantly based on the attitude of permanent. We develop a sense of attachment
‘belongingness’ instead of ‘possession’. And this is because of the lack of prajna, lack of awareness of

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 Buddha’s Teachings and Good Governance 31

the non-substantial nature of things. This is also The true spirit of good governance
because of the greed associated with delusion cannot permit any law to serve the rulers and
and hatred that cause all violence. The discourse deceive the ruled. While adopting punitive
Chakkavatti-sihanada Sutta narrates the ways measures, the administrative policies and their
and means to live a harmonious social life as implementation are to be based on a middle
follows. path between extreme severity and total laxity
A man was caught red-handed by the king’s or political populism. Good governance is
guard for stealing something and he was brought ruling without harsh punishment with ‘red-hot
to the king. Hearing from the person that it was iron-stick’. The relationship between the ruler
the lack of basic amenities of life that compelled and the ruled is comparable to one between
him to steal, the king orders to provide him with the parent and the child, where the parent acts
the basic opportunity to acquire some wealth. with great compassion. In this context, the
But another person who heard about it, resorted chief aim of punishment is correction and not
to stealing with the hope of gaining favour from revenge. The government should take a decision
the king. At last the situation was out of control. following the principle of aparihaniya-dhamma,
Then the king had to meet out with severe conditions of non-decline of welfare, on the
punishment for stealing and other crimes. So basis of consensus and not forcefully on the
though the equal distribution of wealth alone strength of majority.
serves as a necessary condition, but by no means The teachings of the Buddha have great
can it serve as a sufficient condition for the relevance in resolving many problems we face
solution of socio-economic problems. It has to even in our modern polity. It seems to be a
go hand in hand with moral progress. Again, precursor of the democratic values we need
good governance does not only mean economics today. To sum up, this sociopolitical philosophy
but also principled politics.6 is based on the attitude of belongingness instead
According to the teachings of the Buddha, of possessiveness, service instead of rule, duties
the authority to rule is not a parental or family instead of rights. Regarding development,
heritage; rather it has to be earned. This has this philosophy speaks of sustainability and
been instructed by the old king to his son in the totality. It would help to reshape the categorical
narrative of the life of a universal monarch. It is understanding of ‘I’-‘other’ relationship, not
a life of righteousness whereby he would provide as mutually exclusive, but as complementary
the righteous ward and protection, dhammikam- to each other. It teaches the democratic values
rakkha-varana-guttim, for all the subjects of people’s right to the diversity of culture
including the army, those associated with the and encourages self-criticism and self-restraint
warriors, the householders, the villagers, those through the practice of precepts and increases
living in the provinces, ascetics, brahmanas, the one’s range of choices.
beasts of the forest, and the birds of the air. If When the Buddha speaks of the law of
the authority to rule is not hereditary and is interdependent existence, he, in fact, speaks of
derived from the people, then those very people multidimensional and pluralistic non-exclusive
cannot be sacrificed in the name of law. The identity because unidimensional identity
administration must consult experts and the necessarily leads to violence. It says, ‘my view
moral figures of civil society in policymaking. is the only true view’. But the Buddha would

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 32 Prabuddha Bharata

say, ‘my view is only one of the different possible animal instinct rises among the humankind,
views’ and the ‘I’-‘other’ relationship is an the destruction of the human race becomes
interdependent relationship. imminent. The state should be led by persons
Imagine an ideal situation in the parliament, possessing high wisdom and morality.
the policymaking body of the state, where The relevance of values like loving-kindness,
people vow not to involve in speaking what is maitri; compassion, karuna; empathy, mu-
untrue, not encouraging what is untrue, and dita; and equanimity, upeksha are important
not sanctioning what is untrue. Imagine the for generating cooperation. Unless politics is
same possibility with regard to other moral based on morality and politicians are properly
precepts. In that case, we should not have any educated, bureaucracy infused with corruption
doubt that if we followed this philosophy, our will become a stumbling block for the develop-
administrative institutions, no matter whether ment of the country. So the leaders of the state
they are democracies or monarchies, would must be educated and trained in values. This is
have been much better, and our sufferings the ideal of good governance according to the
in this world would have been reduced to a Buddha’s teachings. When the moral founda-
considerable extent. The administration in this tion of any country is weak, it is sure to suffer
ideal state extends its hands to the distribution from political turmoil and be weakened from
of justice with a sense of modesty. It is a state within. As a result, the economy will worsen.
where enjoyment is integrally tied up with a This would have the inevitable outcome of
sense of restraint; there is a conscious chain in unrestricted manifestation of greed and vio-
the mouth of the horses of greed. The Buddhist lence. A rereading of the Buddha’s teachings
sociopolitical philosophy prescribes the code will surely bring solutions to the problems of
of conduct for the ruler in such a manner governance today. P
that it is good not only to the subjects, but is
equally good to the people of other kingdoms. References
The Buddha’s teachings could serve as the 1. Digha Nikaya, 26. See ‘The Wheel-turning Mon-
philosophical foundation for propagating better arch’, Sutta Central <[Link]
international relations. dn26/en/sujato> accessed 21 August 2019.
Today in the midst of a materialistic 2. See Anguttara Nikaya, 8.39 and ‘The Five Pre-
cepts’ <[Link]
civilisation, we witness a predominantly self- dhamma/sila/[Link]> accessed 21 Au-
centred attitude. This leads humankind to open gust 2019.
competition. Here we see a decline in the human 3. See Digha Nikaya, 13 and Nyanaponika Thera,
race due to unending conflicts or rivalry. Time ‘The Four Sublime States’ <[Link]
[Link]/lib/authors/nyanaponika/
has come to rethink about our blind acceptance
[Link]> accessed 21 August 2019.
of the supremacy of materialistic values and its 4. Shantideva, Tattva Samgraha, 3587.
impact on us. Our social and political outlook 5. ‘Kalama Sutta’, Anguttara Nikaya, [Link]. See
should raise its bar from unbridled competitive Kalama Sutta: To the Kalamas, trans. Thanis-
edge to cooperation and empathy. A penchant saro Bhikku <[Link]
org/tipitaka/an/an03/[Link]>
for competition often raises the animal instinct accessed 21 August 2019.
in us. Animals snatch food from the mouth 6. See ‘On the Period of Decline’, ‘The Wheel-
of others to feed themselves. When this turning Monarch’.

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 ‘Satyam Jnanam Anantam Brahma’: A Study
Swami Vanishananda

Introduction sentence is ‘aphoristic and encapsulates the

IMAGE: ACHARYA SHANKARA’S STATUE, OMKARESHWAR /

meaning of the entire second chapter’.2 A

T
he Taittiriya Upanishad has three chap- short study of the first sentence aids us in our
ters. The second chapter called Brahma- understanding of the focal third sentence. The
HTTPS://[Link]

nanda Valli, the chapter on the bliss that first term ‘brahmavit’ refers to the knowledge of
is Brahman, has nine sections or anuvakas. The Brahman and the second term ‘apnoti param’ refers
sentence, ‘Satyam jnanam anantam brahma; to the supreme purpose served by the knowledge
Brahman is truth, knowledge, and infinite’1 is of Brahman. This supreme purpose is nothing
the third sentence of the first section of this but the attainment of supreme bliss, synonymous
chapter. The first sentence is: ‘Brahmavidapnoti with Brahman.3 Thus, the knowledge of Brahman,
param; the knower of Brahman attains the high- by virtue of its leading to the attainment of the
est’ (ibid.). The second sentence is: ‘Tadeshabhy- supreme bliss, is something purposeful.
ukta; here is a verse uttering that very fact’ (ibid.). Swami Achyuta-krishnananda Tirtha4 says
According to Acharya Shankara, the first in his gloss Vanamala on Acharya Shankara’s

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 34 Prabuddha Bharata

commentary on the Taittiriya Upanishad: ‘By colour other than blue. Here the adjective ‘blue’ is
the words “the knower of Brahman” the two said to primarily act as a differentiator, vyavartaka,
experiences of Brahman, “Brahman exists” and distinguishing a blue-coloured lotus from a group
“I am Brahman”, are presented in a general and of many differently-coloured lotuses. This is called
unqualified manner.’5 The first sentence seeks to sajatiya-vyavritti, differentiation within a class.
define Brahman in a general manner by inducing Does the relevant sentence follow this model?
in the listener two general notions about Brahman: Yes, says the Vanamala, but ‘only in a secondary
Brahman exists and Brahman is awareness. sense and not in a primary sense’. Let us elaborate.
This general statement about Brahman is The attribute of all-pervasiveness, which is also a
expanded into a specific definition through the meaning of the word ‘Brahman’, belongs only to
third sentence. Acharya Shankara says that ‘this non-dual Brahman and cannot be considered a
Rik mantra is being quoted to show that the distinct class. However, according to the Vanamala
attainment of supreme Brahman, spoken of as an ‘imagined all-pervasiveness exists in time, space,
the result of the knowledge of Brahman by a undifferentiated nature, and so on’. Thus, the word
knower of Brahman, is nothing but the identity satya is held to act as a differentiator among the
with the self of all, which is the true nature of class of all-pervasive entities—both imagined and
Brahman, beyond all worldly attributes’. absolute. It functions by separating the association
First, we will take up the word ‘Brahman’, of all-pervasiveness with empirical, mutable
which being the noun or substantive, is the entities like the undifferentiated, and so on. The
most important word in the sentence. Achyuta- word satya refers only to the unchanging absolute
krishnananda says in Vanamala: ‘Since it is Brahman. But this word does not differentiate
derived from the root “brihi meaning expansion”, Brahman from entities belonging to a different
an ever-growing or expanding entity is spoken class and therefore the Vanamala says that the word
of here. Such growth, in the absence of any satya ‘only partially functions as a differentiator’.
constraining factors, ends up as something Hence, we have to look for a better model.
illimitable, infinitely expansive in nature.’ Acharya The space model • The Vanamala says that the
Shankara says: ‘The three words beginning with property of ‘giving room’ for other things to exist
satya are meant to distinguish Brahman that is characterises space or akasha. Here the phrase
the substantive.’ Anandagiri demonstrates that ‘giving room’ primarily functions as a defining
the words satya, jnana, and ananta, control or attribute and only secondarily as a differentiator.
refine the meanings of the other two adjectives. The adjective ‘giving room’ points out an unique
Before discussing the meaning of the words, it is attribute of space vis-à-vis other entities and
imperative to understand the methodology of thus defines it. In addition, it also performs
interpreting the words and the sentence. differentiation. The force of the definition
dissociates space from entities belonging to the
Two Models of Interpreting the Sentence same class like earth, water, fire, air, mind, and
There are two models of interpreting the also from entities belonging to other classes
sentence ‘Satyam jnanam anantam brahma’: like qualities, action, genus. The function of
The ‘blue lotus’ model • The word ‘blue-lotus’ the phrase ‘giving room’ as a differentiator is
indicates that among the many differently- subordinate to its function as a defining attribute.
coloured lotuses, the lotus referred to is not of any The space model is more applicable in the

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 ‘Satyam Jnanam Anantam Brahma’: A Study 35

context of the sentence ‘Satyam jnanam anantam the other hand, refers to the very essential nature
brahma’. The word satya refers to a reality of Brahman. In the sentence in question, the words
unsublatable in the past, present, or future. This satya and jnana function both as the defining
word thus defines Brahman not directly through attribute and the thing that is being defined.
the power of denotation, vachya-shakti, but Insofar as satya starts the process of negation
through implication, lakshana. The force of the called neti-neti, within us, this word functions as
definition separates the mind’s association with the defining attribute. Again, at the culmination
all mutable entities, irrespective of whether they of this process of negation, when the mind and
are all-pervasive, not all-pervasive, empirical, or its associations dissolve into the immutable
illusory. At the end of such separation, the mind substratum of all change, it becomes the defined.
itself dissolves and one becomes established in Here, we need to discuss the verbal intent,
the absolute immutable Brahman, the implied shabdi bhavana, involved in the word satya? Does
meaning of satya. According to the Vanamala, the this word directly intend to convey the function
implied meaning of this sentence is not the relation of differentiation? The answer is no. The intention
between the meanings of satya and brahma, but involved in the word is to directly convey a
‘an undivided homogenous unitary entity’. unitary meaning, svarupa-samarpakatvam, of an
Acharya Shankara posits an objection to the unchanging or self-luminous reality. The process
above position that Brahman is not something of negation is the intent, arthi bhavana, that
previously known and also it cannot be verified arises upon our understanding the meaning of
by any other means of knowledge based on the verbal intent, shabdi bhavana.
perception. Thus, there is no guarantee that the To sum:
process of refutation of change or mental states 1. The words satya and jnana primarily define
of knowing, based on the senses conveyed by Brahman through implication of its essential
satya and jnana as adjectives of Brahman, will nature of being an immutable, intelligent
yield anything meaningful. There is a danger of principle.
‘changelessness’ and ‘pure knowing’ being reduced 2. These words also act as differentiators. This
to just empty concepts. Acharya Shankara himself role is subordinate to their function as defining
answers this by saying that the words themselves, attributes. These words differentiate Brahman
except ananta, do not function as differentiators from the ideas of change or modes of knowing.
but through the power of implication, lakshana- 3. The intent of these words is to convey a
shakti, they give a positive meaning to Brahman. unitary meaning. The intent to negate or start
The Vanamala adds here: ‘We cannot say that the process of neti-neti is induced in the spiritual
the denotative power of these words is totally aspirant when one comprehends the meaning of
dysfunctional with reference to Brahman. Because the verbal intent of these words.
we can infer, on the basis of scriptures, that this Now, let us analyse the individual meanings
changing universe, empirically experienced, must of these words.
have a real substratum, just as an illusory snake that
is perceived must have a rope as its substratum.’ From the Verbal Meaning of Satya to its
An additional aspect is to be noted here. While Implied Meaning
in the space model, the phrase ‘giving room’ refers The implied meaning of satya • Acharya
to the unique attribute of space, the word satya on Shankara says: ‘A thing is said to be satya, true,

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 36 Prabuddha Bharata

when it does not change its known nature.’ He each other and therefore the reality of the object
further says: characterised by these processes cannot be
Since Brahman is free from the attributes of unchanging and absolute.
class and the like that are necessary for a verbal Anandagiri explains further: ‘Brahman—in
description, the word jnana—which refers to which these inclusive-exclusive processes (of
the attributes of the intellect—indicates Brah- characterising external reality) are imagined—is
man but does not denote it. Similarly, Brah- neither inclusive nor exclusive and is the implied
man is not denoted even by the word satya, meaning of the word satya.’
since Brahman is, by its nature, devoid of all The refinement of the verbal meaning of satya
distinctions. The word satya, which generally • Acharya Shankara explains the principle of
refers to external reality, can refer to Brahman
this refinement and applies it to the word : ‘The
in expressions like ‘Brahman is truth’, but can-
not denote Brahman. words satya and the like, occurring in mutual
proximity, and restricting and being restricted
Acharya Shankara explains the meaning of in turns by each other, distinguish Brahman
the word satya on the basis of the Chhandogya from other objects denoted by the words, truth
Upanishad statement, ‘All transformation has and the like, and thus become fit for defining
speech as its basis, and it is name only. Earth as Brahman too.’
such is the reality.’6 The changing forms of clay Explaining this Vanamala says that ‘these
have speech alone as their support. They are only words (mutually working on each other) act
names and are therefore unreal. The cause, clay, as separators, extracting the very essence that is
divested of names and forms alone is the reality. (unchanging) existence-(pure) knowledge-non-
Similarly, all forms of experience too, having duality from their respective verbal senses and
speech alone as their basis, are merely names establishes this essence as the essential nature
and therefore unreal. Sat, pure existence as the of Brahman’.
unsublatable supreme cause alone is the reality. The adjoining words jnana and ananta
The verbal meaning of satya • What is this remove, refine, or filter out the verbal meaning
external reality that is denoted by the word of the word satya, establishing the implied
satya that Acharya Shankara is speaking of ? meaning of the word satya as Brahman. For
Anandagiri’s explanation to this is as follows: instance, doubts may persist that the supreme
Only the empirical reality of an object can cause, sat, like its effects, is insentient and that
be indicated by verbal expression. And this it depends on some other sentient agency to
empirical reality is nothing but an attribute bring about changes. For example, clay, an inert
which, while characterising an object, exhibits material cause, depends on a sentient potter, who
the contrary properties of being both inclusive is different from clay, to produce pots.
and exclusive at the same time. To elaborate, The word jnana, knowledge, removes both
the empirical reality of a cow is nothing but its these doubts by ruling out an insentient supreme
being characterised by cow-ness which, seems cause and emphasises the total dissociation of
to persist in all cows and is at the same time sat from all kinds of agencies. According to
excluded from all non-cows. These changeful Vanamala, the word jnana helps in refining
processes of inclusion of cow-ness and its the meaning of satya, establishing the supreme
exclusion, being mutually dependent, contradict cause and the substratum of all imagined effects,

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 ‘Satyam Jnanam Anantam Brahma’: A Study 37

sat, to be synonymous with pure consciousness. and manifest themselves being fully pervaded by
Finally, the word ananta, infinite, rules out pure consciousness.
any limitation of sat by emphasising that its According to Vanamala: ‘Since vrittis are inert,
manifestations do not exist apart from it. Since they cannot identify with pure consciousness
these manifestations themselves are essentially and cannot illumine sense-objects, and therefore
sat itself, sat is infinite. it is held that they are only semblances of jnana.’
Further Vanamala says that ‘those who do
From the Verbal Meaning of Jnana not properly understand the meaning of the
to its Implied Meaning scriptures mistakenly think the semblances of
The implied meaning of jnana • Jnana jnana to be the attributes of Atman’.
implies pure knowing. It is the very essence 2. Jnana, the all-knowing and all-witnessing
of the knower and is not dependent on the aspect of Brahman: A living or non-living object
accessories of knowledge—the threefold modes fails to become the object of the individual
of the knower, the process of knowing, and soul’s direct perception due to separation in
the knowable. And so, jnana is unchanging space because of the object being too subtle,
and eternal. The Brihadaranyaka Upanishad obstructed, or remote. The individual soul may
says: ‘For the knower’s function of knowing fail to perceive the object also due to separation
can never be lost, because it is immortal, but in time because of the events occurring in the past
there is not that second thing.’7 Quoting this or the future. Time and space act as separators
sentence, Acharya Shankara concludes: ‘Just only when the individual soul is ignorant of its
because Brahman’s nature of being the knower is true nature. In reality, time and space do not have
inseparable and because there is no dependence any existence apart from Brahman; they are just
on other accessories like the sense-organs, empty concepts. According to Vanamala, the
Brahman, though intrinsically identical with ‘consciousness is mistaken for space and Ishvara
knowledge, is well known to be eternal.’ and the like are mistaken for time’.
The verbal meaning of jnana • We will analyse Further, Vanamala says that the only role of
the verbal meaning of jnana in two stages: time and space is to act as ‘the substratum of all
1. Vritti-jnana or jnana-abhasa: When the imagination’. According to Acharya Shankara,
pure consciousness of the Atman becomes ‘all that exists is not different from Brahman
identified with the limiting adjuncts through in time or space because Brahman is the cause
cognitions of I-consciousness, the processes of of time, space, and the like’. Thus any object,
knowing and the objects of knowledge become however much it appears to be separated in
the verbal meaning of the word jnana. This is time or space, actually originates from the
vritti-jnana. subtlest of all objects, the substratum of all
Let us elaborate. The notions of ‘I know’, imaginations, Brahman, and is thus directly
‘I hear’, ‘I see’, and so on, are nothing but witnessed by Brahman. Brahman is called by
different cognitions of I-consciousness. Vanamala to be ‘all-knowing by virtue of its
Vanamala says: ‘Here, vritti is the identification being the witness of all’.
of I-consciousness with the illuminer and the This omniscience cannot be the implied sense
illumined through the agency of self.’ Whether of the word jnana, but only its denotative sense
nascent or fully-formed, these cognitions arise because as Acharya Shankara says elsewhere

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 38 Prabuddha Bharata

that Brahman ‘has maya as its limiting adjunct, consciousness appears to be associated with the
is the cause of the universe, is described as all- triad of the knower, the process of knowing,
knowing, and so on’.8 Maya projects the entire and the objective knowledge. Thus, the
gross and subtle universe of names and forms process of refining the verbal meaning of jnana
on Brahman for the enjoyment of the individual involves the separation of the principle of pure
souls in accordance with their karma. Thus, maya consciousness from the above-mentioned triad,
becomes instrumental for the immanence of and establishing the implied meaning of jnana
Brahman in creation. This is because Brahman is as Brahman.
the unchanging witness and the animating factor Again, the adjoining adjectives satya and
of maya and its creation, the universe. ananta refines the meaning of jnana. The
In his commentary on the later portion of association of the knower with the accessories
the second chapter of the Taittiriya Upanishad, of knowledge implies that the knower-self is
Acharya Shankara says that ‘Brahman is always changing with the changing modes of
independent. … defects as desires cannot impel knowing and the objects of knowledge. Thus,
Brahman to action just as they do others by the word satya, by ruling out the possibility
subjecting them to their influence.’ To the of any change in pure consciousness, helps in
question whether Brahman has any desires, emphasising jnana’s independence from the
Acharya Shankara replies that the desires of above-mentioned triad and establishes the
Brahman ‘are by nature truth and knowledge, principle of consciousness as being synonymous
and they are pure by virtue of their identity with with sat, the immutable and unsublatable
Brahman. Brahman is not impelled to action by Reality. The knower is always limited by the
them. But Brahman ordains them in accordance processes and objects of knowledge. The word
with the results of actions of the creatures.’9 ananta eliminates the sense of limitation in pure
Maya cannot obstruct the transcendent self- consciousness by ruling out the possibility of
illumined awareness of Brahman. Maya depends any duality.
entirely on Brahman for its existence and cannot It was told earlier that the words satya and
exist apart from it, whereas Brahman does not jnana operate as differentiators, subordinate to
depend on maya either for its existence or their role as defining attributes. The adjective
illumination because it is ever unchanging and ananta, in contrast, functions primarily as a
self-illumined. differentiator and does not define Brahman
The refinement of the verbal meaning of jnana through implication. The word ananta does
• Acharya Shankara says: ‘The consciousness of not contribute any meaning of its own to
Brahman is inherent in Brahman and cannot Brahman. Acharya Shankara says that ‘the word
be separated from it, just as the light of the ananta becomes an adjective by way of negating
sun cannot be separated from sun or the heat finitude, whereas the words satya and jnana
of fire cannot be separated from fire.’ This become adjectives even while imparting their
consciousness is the implied meaning of the own meanings to Brahman’.
word jnana. Thus, this principle of consciousness Before starting a discussion on the word
is the very essential nature of the Self because the ananta, it would be relevant to see how Acharya
true Self of any being is Brahman. Shankara comments on this word. He postpones
In the verbal meaning of jnana, this the explanation of the word ananta and first

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 ‘Satyam Jnanam Anantam Brahma’: A Study 39

analyses the words satya and jnana. According do we conclude that the relative existence of
to Vanamala, Acharya Shankara explains the objects limit each other? Because of the flitting
infinitude of Brahman ‘on the basis of the of our awareness from one object to another.
Upanishadic statement, “From this Self, space Let us try to understand this based on Acharya
was produced”10’. Vanamala argues that Acharya Shankara’s explanation. Suppose, our perception
Shankara does so to prove that ‘out of the three shifts from a cow to a horse. Then the notion
kinds of infinitude—from the standpoints of of the horse limits the notion of the cow. To
space, time, and objects—the meaning of this generalise, suppose we are perceiving two objects
Upanishadic statement is infinitude from the one after another. At first, we are aware that the
standpoint of objects’. Acharya Shankara argues first object is separate from the second object.
that since Brahman is not limited by other Now, to properly perceive the second object,
objects, because the effect in the form of creation we have to withdraw the idea of the difference
does not exist apart from the cause. between the first and the second object.
But, when Brahman—in the form of the
The Infinitude of Sat supreme cause, sat—is realised, the notion that
While establishing the infinitude of sat, Acharya the effect can exist separate from the supreme
Shankara refers to this sentence from the cause is once for all destroyed, because the effect
Chhandogya Upanishad: ‘All transformation has has no independent existence apart from the
speech as its basis, and it is name only. Earth as cause. Thus, the notion of the effect’s separation is
such is the reality.’11 To understand infinitude, replaced by the awareness of its non-separateness
we should first understand limitation. There from the cause, which cannot be countered and
are three kinds of limitations: spatial, temporal, therefore permeates every succeeding perception
and those brought about by the presence of and thus, sat, the object of that awareness, must
other objects. be infinite.
Denial of spatial limitations in sat • Space To summarise the discussion on the infinitude
existing everywhere is infinite. Brahman, being of sat:
the cause of space, must also be spatially infinite. 1. Brahman as sat, the cause of infinite space,
Denial of temporal limitations in sat • Space, is spatially infinite.
being an effect of Brahman, is time-bound. 2. The supreme cause, sat, unlike space, never
Brahman, being the supreme cause and not an becomes an effect and is therefore not bound
effect, is not limited by time. Brahman is also by time.
the cause of time. Brahman is the basis of all 3. Finally, because no effect can exist separate
imagination, both in the form of subjective from the supreme cause, sat, it also cannot be
notions in the subtle plane of existence and limited by any other object.
the more tangible objects of perception in the
gross plane of existence. Space provides the The Infinitude of Consciousness
fundamental material for all these imaginations While proving the infinitude of jnana, Acharya
of Brahman, while time arranges this material Shankara quotes this sentence from the
in the form of events. But ultimately, space also Chhandogya Upanishad: ‘The infinite is that
is an effect because it is created and destroyed. where one does not see anything else, does not
Denial of objective limitations in sat • How hear anything else, and does not know anything

PB October 2019 707

 40 Prabuddha Bharata

else. Hence, the finite is that where one sees References

something else, hears something else, and knows
1. Taittiriya Upanishad, 2.1.1.
something else’ (7.24.1).
2. See Acharya Shankara’s commentary on Taitti-
The presence of a knower always implies riya Upanishad, 2.1.1 <[Link]
that the knower is limited by the modes and [Link]/display/bhashya/Taitiriya#T_
objects of knowledge. Thus, for the principle C02_S01> accessed on 18 August 2019.
of consciousness to be infinite, it should be 3. See Anandagiri’s gloss on Acharya Shankara’s
dissociated from the accessories of knowledge commentary on Taittiriya Upanishad, 2.1.1
<[Link]
in the form of the knower, object of knowledge,
bhashyaVyakhya/Taitiriya?vyakhya=AT#T_
instruments of knowledge, receptors, locations C02_S01> accessed on 23 August 2019.
of knowing, and so on. 4. Swami Achyuta-krishnananda Tirtha also
After quoting the above-mentioned sentence mentioned as Swami Achyuta Krishnananda
from the Chhandogya Upanishad, Acharya Saraswati Yati (c. 1670) is known to have writ-
Shankara posits the following objection to the ten many texts, mostly glosses on commen-
taries: Bhavadipika on Vachaspati Mishra’s
Advaita position: ‘From the denial of particulars Bhamati, Vivarana on the Chhandogya Upa-
in the above statement, “One does not know nishad, a gloss or tika on Acharya Shankara’s
anything else”, it follows that one knows the Self.’ commentary on the Kena Upanishad, a gloss or
It is the standpoint of Kumarila Bhatta that the vyakhya on Govindananda’s gloss called Rat-
naprabha on Acharya Shankara’s commentary
Atman has two aspects, the sentient and the
on the Brahma Sutra, a commentary called
insentient. By resorting to its sentient aspect, Adhikarana-anukramanika on the Brahma
the Atman becomes the knower and by virtue Sutra, a gloss called Krishna-alankara on Ap-
of its insentient aspect the Atman becomes paya Dikshita’s Siddhanta-lesha-sangraha, a
the object of knowledge. Thus, the objection gloss called Vanamala on Acharya Shankara’s
commentary on the Taittiriya Upanishad, an
is that knower-ship can certainly coexist with auxiliary text called Svanubhuti-vilasa, and an-
infinitude. Acharya Shankara sets aside this other auxiliary text called Manamala. (See Karl
objection in this manner: H Potter, Encyclopedia of Indian Philosophies, 25
1. Such a supposition goes against the vols (Delhi: Motilal Banarsidass, 2019), Volume
Shrutis that establish the Atman to be partless, 1, Section 1, 670).
which cannot be divided into the knower and 5. Achyuta-krishnananda Tirtha, Vanamala, 2.1.1
<[Link]
the known. bhashyaVyakhya/Taitiriya?vyakhya=TVN#T_
2. It is our daily experience that the knower C02_S01> accessed on 23 August 2019.
and the known are always different and opposed 6. Chhandogya Upanishad, 6.1.4.
to each other. So, the statement of their being 7. Brihadaranyaka Upanishad, 4.3.30.
same is not logical. 8. Acharya Shankara, Vakyavritti, 45. Quoted in
3. If the Self is considered the object of the Vanamala, 2.1.1.
daily experience of knowing, then the Shrutis 9. Acharya Shankara’s commentary on Taittiriya
Upanishad, 2.6.1 <[Link]
lose their place as the primary means of knowing
[Link]/display/bhashya/Taitiriya#T_C02_
the Self. S06> accessed on 25 August 2019.
Thus, it is established that for the pure 10. Taittiriya Upanishad, 2.1.1: ‘Atmana akashah
consciousness to be infinite, it should be free sambhutah.’
from the subject-object duality. P 11. Chhandogya Upanishad, 6.1.4.

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Tat Tvam Asi: You Are That
Swami Vedapurushananda

R
am: Hey Shyam! How are you? I haven’t They were divided into four by Vyasa. They
seen you for a long time. are Rig Veda, Yajur Veda, Sama Veda, and
Shyam: I am fine. But the happenings Atharva Veda. The Rig Veda mainly contains
in our country depresses me of late. verses in metrical form. The text of the Yajur
R: Do you mean the unending antics of our Veda is in prose. The Sama Veda has songs set to
politicians? music. All the three forms of metre, prose, and
S: No. That’s always there. But the mindless song are found in the Atharva Veda.
killings of innocent civilians by terror attacks, Each Veda is broadly divided into three parts:
that too in the name of religion, is nauseating. It • Samhitas: They contain prayers to
creates an aversion in my mind towards religion. different deities.
Is there not a religion that is universal and • Brahmanas: They deal with rituals to
tolerant, that can unite all these warring religions attain desired results.
in love and peace? • Aranyakas: They deal with knowledge
R: No Shyam, don’t blame religions for these and contemplation.
heinous crimes. They are not at fault. It is we Upanishads are texts containing knowledge
humans who use religion for our selfish ends. For leading to the realisation of one’s true nature.
that matter, no religion asks its followers to kill These texts are found in any of the three parts
innocent people. As to your second query, there mentioned earlier, but mostly in the Aranyakas.
is a philosophy that has the potential to become S: Interesting! What are these Upanishads? I
a universal religion. It is called Vedanta, Advaita am hearing about them for the first time.
Vedanta. Have you heard about it? R: Upanishads primarily stand for the sacred
S: Vedanta? I know a company by that name. and secret knowledge that is capable of removing
R (laughing): Oh no! I don’t mean that. our primordial ignorance, leading to liberation.
Vedanta is the comprehensive philosophy based Etymologically the word may also mean the
on the Vedas, the oldest book of humanity. knowledge that is gained by sitting at the feet
S: Vedas! The name sounds exotic. Can you of the guru. Secondarily it denotes the book.
tell me something about it? Its other name is Vedanta for it appears at the
R: Vedas are the bedrock of Indian culture end, -anta, of the Vedas. There are hundreds
and civilisation. By Vedas, we primarily mean of Upanishads, of which eleven Upanishads
the eternal spiritual laws that were discovered by commented by Acharya Shankara are considered
ancient rishis in their meditations. Since these important.
laws were not the product of any person, they are S: What is the place of Upanishads in
called apaurusheya and as they were transmitted Hinduism?
orally, they are also called ‘Shruti’. R: They occupy a very high place. They are

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one of the foundational texts of Hinduism. In S: Your description of Advaita is interesting

fact, the Sanatana Dharma is based on the secure and at the same time quite intimidating. I fear I
foundation of three prasthanas or paths. They are: don’t have it in me to understand its teachings.
• Shruti prasthana: The Upanishads. R: Don’t worry. I will tell you the essence of
• Smriti prasthana: The Bhagavadgita. Advaita in simple words. Listen.
• Nyaya prasthana: The Brahma Sutra. Acharya Shankara presented Advaita in
S: Tell me more about the Upanishads. What a nutshell in the following shloka: ‘Brahma
do they contain? satyam jagat mithya, jivo brahmaiva na aparah;
R: You see Shyam, Upanishads are a veritable Brahman is real, this universe is unreal, and the
mine-house of religious and philosophical ideas. individual soul is nothing other than Brahman.’1
They have been systematised and interpreted to It has three propositions:
give out a single coherent teaching by several 1. Brahman alone is real.
acharyas according to their philosophical 2. The world is unreal.
leanings. Thus, we have three main philosophical 3. Jiva, the individual soul, is none other than
schools of Dvaita, Vishishtadvaita, and Advaita. Brahman, the universal Self.
They all believe in: We shall study them in detail now.
• Vedas and in its characteristic features ‘Brahman is Real’: It means that Brahman
that are already enumerated. is the only Reality. But what is this Brahman?
• Cyclical nature of creation, that is, the Advaita defines Brahman both positively and
universe was not created out of nothing negatively.
but it is only a projection with periodic Positively it says:
evolution and involution. • Brahman is absolute Existence,
• That there is a divine core within all of us Knowledge, and Bliss.
that is eternal. • It is undifferentiated Consciousness.
However, they differ in the relationship of the • Brahman is that which is known directly
individual soul with God, on the nature of the and intimately and through which
world, concept of liberation, and in few other everything is known.
minor matters. Negatively, Advaita defines Brahman as that
S: Well Ram! You mentioned about Advaita which remains after negating everything else as
Vedanta. Where does it fit in all this? ‘not this, not this’. Brahman is not a concept to
R: Advaita is the fairest flower in the garden be defined. It is nirguna, devoid of all qualities;
of Indian philosophical thought. A complete nirvikara, without any modifications; nishkriya,
system of great intellectual daring and logical free from all actions; nirvishesha, which cannot
acumen, Advaita is the pinnacle of the spiritual be characterised, and so on.
thought attained anywhere in the world. S: I have a question, Ram. What is the cri-
According to Swami Vivekananda, it is the terion for Reality? On what basis do you claim
religion for the future. If a person wants to be that Brahman is Real and the world is unreal?
rational and religious at the same time, Advaita R: Good that you asked this question. The
is the religion. A comprehensive system that can basic axiom in Advaita is: that which is eter-
harmonise all the warring sects and religions—it nal and unchanging at all times is Real and
is the final word in religion. that which changes and perishes is unreal. This

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 Tat Tvam Asi: You Are That 43

phenomenal world of name and form is always snake and are frightened. This superimposition
changing, hence it is unreal, even though it is of a non-existent snake on a rope is due to our
experienced. It disappears on the rise of true ignorance. When the truth is known, the snake
knowledge. We can also say that the world is ap- vanishes. But there is no change in the nature of
parently real and Brahman which is the substra- the rope at any time. Similarly, Advaita claims
tum is Real because it always remains the same. that the world is the illusory projection on Brah-
S: Two questions crop up in my mind. Shall man caused by maya and it vanishes when this
I ask them? maya is destroyed by true knowledge.
R: Feel free to ask questions, Shyam. Advaita Maya is also defined as the power of Brah-
encourages its listeners to analyse, think, debate, man. Brahman associated with maya is called
and question. It does not thrust any dogmas on ishvara.
its adherents, to be believed blindly. S: I hope you will enlighten me more on
S: Wow! That’s refreshing to hear. Okay. Now ishvara.
tell me how can the unreal world and the real R: The supreme Brahman with attributes is
Brahman coexist? And if Brahman is the only called ishvara. It is omniscient, omnipotent, pos-
Reality, wherefrom did this world come up? sessor of all good qualities to the fullest measure,
R: Yes. That’s a key point to understand in bestower of the fruits of our actions, and the cre-
Advaita: How did the One become the many? ator, preserver, and destroyer of this universe.
They say that we don’t experience both the Ishvara is the controller of maya. Personal gods
One and the many at the same time and so the are various aspects of this ishvara, who also in-
question of the relationship between them does carnates in human form as Sri Rama, Sri Krishna,
not arise. When we ‘see’ the One, the many does Christ, Buddha, and so on from time to time.
not exist and when we deal with the many, the In fact, ishvara, the universe, and the individual
One is not perceived. The world is related to souls or jivas are apparent manifestations of the
Brahman in the same way as the wave is related nirguna Brahman caused by maya. They are all
to the ocean. co-existent.
Also, a relation can be only between two dis- S: Just now, you mentioned about the jivas.
tinct items. But Brahman is not distinct from the Tell me, how are these jivas related to Brahman?
world. It is Brahman alone, which appears as this R: Yes. Now we come to the climax of our
universe and all the things in it. It is just like the discussion. I would like to recall what I stated
relation between the gold and the ornaments earlier: ‘Jivo brahmaiva na aparah’. We are not a
made out of it. Ornaments differ in their name, part, modification, product of, or different from
form, and use, but they are all made of gold Brahman but we are Brahman. The sentence,
alone. Same is the case here. The only difference ‘Tat tvam asi; you are that’,2 is a famous dictum
is that while the transformation of gold into or- of Advaita.
naments is real, the transformation of Brahman S: Hey Ram! What happened to you? Till
into the world is only apparent, caused by maya. now you were talking reasonably, suddenly what
S: What is this maya? happened? You are blabbering something.
R: The principle assumed to account for the R: No, Shyam. Vedanta gives that shock to
appearance of Brahman as the world is called shake us from our stupor. Jiva is the reflection
maya. In the twilight, we mistake a rope for a of pure Consciousness on the inner instrument,

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 44 Prabuddha Bharata

antahkarana. It is like the reflection of the sun ‘You are a lion. Stop bleating like a sheep.’ But
in water kept in different pots. Just as one sun the younger one refused to accept this. Amused
appears to be many, one Brahman appears to with his continuous whining to spare his life,
have become innumerable souls. This is the re- the big lion took his ward to a river and asked
sult of ignorance. When all the pots are broken, to see his reflection in the water. The sheep-lion
the many reflected suns cease to exist. In the saw his reflected form in the water and was con-
same way, the jiva maintains its individuality fused. Now a piece of raw flesh was thrust into
due to ignorance, avidya, and realises its true his mouth. All his protests were in vain. Then
nature as ‘Aham Brahmasmi; I am Brahman’3 the older lion began to roar and asked him to
on the destruction of ignorance by knowledge. do the same. The sheep-lion tried his voice and
The true nature of every jiva is eternal, ever was soon roaring as grandly as the other. And he
pure, ever free Self, Atman. It is neither born was a sheep no longer.
nor does it die. So, Swamiji said: ‘Come up, O lions, and
S: Wonderful to hear that my real nature is shake off the delusion that you are sheep; you
supreme Brahman. But still it is very difficult are souls immortal, spirits free, blest and eter-
to believe. nal; ye are not matter, ye are not bodies; matter
R: See, it is not that Brahman is totally un- is your servant, not you the servant of matter.’4
known to us in our present condition. It is the S: Now I am convinced. Is there any way of
One undifferentiated consciousness that ap- realising this truth?
pears as the individual consciousness in all and R: Yes, there is. First thing you should real-
all sensory enjoyments are a pale echo of that in- ise is that you are already ‘That’. You should be
finite bliss. Realised souls like Sri Ramakrishna firmly convinced of this truth. Realisation is
saw God in everything. not a state to be attained or a thing to be pro-
Let me tell you a story narrated by Swamiji. It duced. Just like scum covers water, ignorance
will bring some clarity. Once upon a time there has covered our true nature. Upon the dawn of
was a pregnant lioness in a forest. One day in the knowledge, ignorance vanishes just as darkness
course of hunting a flock of sheep, she gave birth vanishes in the presence of light and our true
to a lion cub and died of exertion. The sheep nature shines forth.
took the cub along with them and took care of The steps for attaining Self-realisation
him. He grew up like any other sheep, eating according to Vedanta are:
grass, bleating, and was mortally afraid of even a 1. Being endowed with the four qualifica-
fox, what to speak of a lion. In the course of time, tions called sadhana-chatushtaya, the quar-
he grew up into a strong lion. But in thought and tet of spiritual disciplines. They are: viveka,
action, he always considered himself to be a weak the discernment between the real and unreal;
sheep. One day a big lion started chasing this vairagya, dispassion for the unreal; sham-
herd of sheep. He was astonished to see a young adi-shatka sampattih, the acquisition of the
lion running helter-skelter amidst the sheep. He six treasures—shama, control of the mind;
caught hold of the young lion and asked what dama, control of the sense-organs; uparati,
the matter was. withdrawal of the mind from the sense-ob-
The young sheep-lion trembled in fear and jects; titiksha, forbearance; shraddha, faith in
pleaded to spare his life. The older lion said: scriptures and guru, and sincerity of purpose;

712 PB October 2019

 Tat Tvam Asi: You Are That 45

samadhana, concentration of the mind;

and finally an intense desire for liberation,
mumukshutva.
2. Learning the Vedantic truths from a learned
and realised teacher.
3. Knowing the truth for oneself by the three-
fold practice of shravana, hearing with assimi-
lation; manana, reflection; and nididhyasana,
contemplation.
S: Now, tell me what are the practical impli-
cations of these Vedantic teachings to the indi-
vidual and society?
R: This is a good question, Shyam. I shall
answer it briefly.
• The fundamental principles forming the
basis of the Hindu culture like Oneness and
interconnectedness of all existence, unity
in diversity, acceptance of all religions and
cults are based on Vedanta.
• It is the only philosophy whose doctrines
like the theory of evolution, the unity
of energy and matter, the cyclical nature
of creation, and so on are validated by
modern science. Like science, it is rational, soul and see how it awakes. Power will come,
impersonal, universal, based on experience, glory will come, goodness will come, purity
and capable of replication by anyone. will come, and everything that is excellent will
Hence, it is ideally placed to be the religion come, when this sleeping soul is roused to self-
of the future. conscious activity’ (3.193).
• The ideal of service is based on the Shyam: Thank you Ram for enlightening me
Advaitic dictum of ‘Sarvam khalvidam on this vital subject.
Brahma; everything is indeed Brahman’.5 Ram: It is alright. It is a pleasure speaking on
Reiterating this idea, Swamiji said: ‘God Vedanta. Bye. P
is present in every Jiva; there is no other
God besides that. “Who serves Jiva, serves References
God indeed”.’6 1. Acharya Shankara, Brahma-jnanavali-mala, 20.
• At the individual level, it makes people pure, 2. Chhandogya Upanishad, 6.8.7.
strong, confident, fearless, independent, 3. Brihadaranyaka Upanishad, 1.4.10.
and grants freedom from misery forever. 4. The Complete Works of Swami Vivekananda, 9
vols (Calcutta: Advaita Ashrama, 1–8, 1989; 9,
1997), 1.11.
Hence, Swamiji said: ‘Teach yourselves, teach 5. Chhandogya Upanishad, 3.14.1.
everyone his real nature, call upon the sleeping 6. Complete Works, 7.247.

PB October 2019 713

YOUNG EYES
Fighting Alcoholism

W
e children are the worst victims available to the child, the child is traumatised
of alcoholism. Our very lives get and cannot bear it. We children need the love
shattered if either of our parents is an and affection of our parents more than anything
alcoholic. We are scarred for lives. Most chil- else in life. When a parent is intoxicated, the
dren with alcoholic parents are abused, mostly parent is not in control of oneself and unable to
through violence. Such children lose a consid- show love or affection properly. For example, if
erable part or the whole of their childhoods. All a child is ill, a drunk parent cannot even under-
that remains of that supposedly glorious period stand that. What to speak of the child’s needs
is a foggy memory of a deep-seated trauma. regarding lessons in manners and grooming! The
What remains is a fear of closeness, a fear of child gets almost no such training from a parent,
losing, and a fear of getting hurt. It is also not who remains drunk most of the time.
uncommon to see the children of alcoholic par- One of the biggest challenges we children
ents turn alcoholics themselves. The sad part is face with an alcoholic parent is that of social em-
that while many people talk about alcoholism barrassment and insult. Our friends start making
and start many projects to curb it, very few if fun of us because of our alcoholic parent. No
at all, seek the opinion of us children. That is friend wants to come to our house. We miss out
why we are sharing here some of our thoughts on sleepovers and study sessions. Some friends
on alcoholism. or their parents start pitying us. They always try
Parents are the closest people to children, at to offer company and care, mostly with good in-
least, that is how it should be. We are taken care tentions, but sometimes just as one would offer
of by the parents, which needs their complete food to a hungry beggar, out of pity. When such
attention and wisdom. They have to be alert al- affection is shown to us because of pity, we feel
ways, particularly when they are taking care of as though we have no one to call our own. This
small children or babies. Even a small slip on the feels bad because we do have parents, but all this
part of the parents can lead to a huge accident. happens as one of our parents is an alcoholic.
Even in the case of older children, if the parent The children of an alcoholic parent cannot
is not available all the time for the child, it might go on outings with the parent because such a
lead to many complications, including that of parent would create a scene almost every time
child safety. It is quite important for us that our the family goes out of the house. Even one such
parents are available to attend to our difficulties incident is sufficient to destroy a child’s mind,
and to just listen to us and spend time with us. but it happens over and again. The child misses
Any kind of instability on the part of the par- out on the better aspects of childhood. The child
ents could make them unavailable to the child cannot go out, mix with others, visit places, and
and if they are mentally or emotionally not is completely ostracised by other children and

714 PB October 2019

 Fighting Alcoholism 47

their parents. Apart from the shock and trauma

of having to deal with an alcoholic parent, the
child also has to deal with the additional trauma
of being isolated from their community, their
friends, and soon develops social anxiety.
A child of an alcoholic parent is generally
confused about how to handle different emo-
tions and grows with wrong examples of emo-
tional outbursts, quarrels, and abuse. It becomes
quite difficult for such a child to be non-aggres-
sive in behaviour as an adult. It is quite common of alcoholic parents also tend to become ‘par-
for such children to grow up into adults having ents’ of their actual parents because they have
temper problems and rash behaviour. There is a to manage situations from a very early age, mak-
very high probability of a child of an alcoholic ing them arrive at an understanding of life that
parent turning into an alcoholic oneself. might not be well-balanced.
A child having an alcoholic as a parent does To avoid problems in later life of a child of
not know what is normal in relationships, fam- an alcoholic parent, the first thing that needs to
ilies, and general behaviour and has difficulties be done is that such a child should be made to
in choosing the right role models. Since there is stay away from any kind of alcohol, even that
much lying in families having alcoholic parents, consumed on social occasions. It is wise to get
a child of such a family has problems trusting some therapy for the child of an alcoholic so
people and is constantly afraid of bad behaviour that the child can manage the parent’s alcohol-
or anger of people. Such children try to avoid ism. However, while the parent should be given
all confrontations and struggles and lack self- proper care, therapy, and support for getting
confidence or self-esteem. Many times a child out of alcohol abuse, all the needs of the chil-
blames oneself for the drinking problem of the dren of such a parent should be attended to and
parent, honestly believing that some behaviour it should be ensured that they get as normal a
of the child has caused the parent to become childhood as possible. The parent can strive to
an alcoholic. become a good parent and this striving itself
An alcoholic parent squanders much money could prove to be a great incentive for getting
on drinking and there is sometimes no money out of alcoholism.
left for the basic needs of the family and chil- Many training and therapy groups help
IMAGE: HTTPS://[Link]

dren. In an age of increasing needs for bringing both the alcoholic parent and their children,
up children, in a family with an alcoholic par- and other family members including spouses
ent, it becomes quite difficult to provide proper to cope with the problem of alcoholism. One
healthcare and education to the children. should feel free to seek the support of such
Children of alcoholic parents become easy groups and increase the net of friends with
targets of people who abuse children, as these similar families or parents so that one gets more
children seek attention, care, or love from out- and more people who can understand and em-
side their families because they do not get proper pathise with the problems of a family with an
attention or love in their own families. Children alcoholic parent. P

PB October 2019 715

 BALABODHA
Ancient Wisdom Made Easy

Guru

T
he word ‘guru’ is a commonly used of the gods or devas, a father or any venerable
Sanskrit word. It is used by people, who male relative, forefather, ancestor, father-in-law,
do not even know Sanskrit, as it is present any venerable or respectable person, an elderly
in almost every Indian language. The widely person or relative, a lord, head, superintendent,
used meaning of the word ‘guru’ is a teacher or ruler, chief, the author of a mantra, the head
master. However, it is necessary to see the other of the castes or orders, the planet Jupiter, the
meanings and the origins of this Sanskrit word. propounder of a new doctrine, the lunar asterism
Sanskrit is a classical language like Greek, Latin, called pushya, another name of Dronacharya
and Persian. And in Sanskrit, as in most clas- who was the teacher of the Kauravas and the
sical languages, most words are derived from a Pandavas, another name of Prabhakara who was
stem or root. the propounder of a school of Mimamsa, the
The word ‘guru’ is derived by adding the suffix supreme spirit, Mucuna pruriens or velvet bean,
unam to the word gri, which means to praise, name of a son of Samkriti, a honorific title of a
to sound, speak, or sing about. The word ‘guru’ teacher, pregnant, a pregnant woman, the wife of
is of the masculine gender and means heavy, a teacher, and a son of Bhautya Manu.
weighty, great, large, long in length, long in Faith in the words of the guru has been
duration, violent, vehement, intense, extended, emphasised as one of the basic prerequisites for
eminent, difficult, hard, arduous, food that is a spiritual aspirant. Every student has to give a
heavy in the stomach, food that is hard to digest, fee or guru-dakshina to the guru. According to
haughty speech, proud speech, irresistible, some texts, the word ‘guru’ is made up of two
unassailable, mighty, powerful, grievous, high in parts, gu, darkness and ru, the light that dispels
degree, important, momentous, serious, much, it. Thus, the meaning of the word ‘guru’ is held
excessive, best, excellent, venerable, respectable, to be the dispeller of darkness.
dear, beloved, valuable, highly prized, accented In the Indian tradition, the guru is accorded a
long as a foot or vowel, the long vowel, a great place. The order of reverence traditionally
sound equal to two simple sounds or matras, accepted is that first, the mother has to be
a vowel long by nature or position, a spiritual revered, then the father, then the guru, and it is
parent, a person from whom one receives the only after these three that God has to be revered.
initiatory mantra or prayer, one who conducts Disobeying, duping, or otherwise disrespecting
the ceremonies necessary at various phases of the guru has been severely looked down upon
youth and infancy, a person who bestows one and the atonement sometimes is as harsh as
with the sacred thread, religious preceptor, giving up one’s life. Sometimes, a guru could
one who explains the law and religion to the also make the teaching ineffective if the disciple
student, a name of Brihaspati or the teacher is found to be dishonest. P

716 PB October 2019

TRADITIONAL TALES
Dharmadatta’s Charity

T
his is a story about a previous lifetime were quite terrible. Even by mistake, she never
of Rani Kaikeyi of the Ramayana fame. spoke lovingly to her husband and never
In the days of the old, at the base of the even thought about her husband’s welfare or
mountain Sahyachala was the town Karavipura. happiness. Daily, she used to herself eat all the
There lived the great brahmana Dharmadatta. good things she cooked and left for her husband
Once, as was his habit, he fasted on the Ekadashi only the remains or things that she disliked. In
day in the Kartik month of the Hindu calendar. short, she did the exact opposite of whatever her
He woke up in the last hours of that night, husband told. Eventually, this became her nature.
prayed to God, collected the materials necessary Learning of Bhikshu’s plight, a friend suggested
for God’s worship at that hour, and proceeded a plan. Bhikshu had to tell his wife the exact
towards the temple. Halfway through, he saw a opposite of whatever he wanted. Bhikshu followed
demoness making terrible sounds and running the plan and whatever he told Kalaka not to do,
towards him. Poor man! Dharmadatta’s hungry she did them at once. One day, Bhikshu planned
and exhausted body trembled in fear. His lips a feast for his bosom friend and told his wife:
were uttering God’s name. Fearing that the ‘See Kalaka! My friend is a bad man. We should
demoness would pounce upon him, he threw at not invite him to a feast, even by mistake.’ Kalka
her the plate carrying the materials of worship. instantly replied: ‘No, no. There is none greater
When the worship materials like tulsi than your friend in this world. I will give him a
leaves and water collected by the great devotee feast today.’ She did as she said. Thus, Bhikshu got
Dharmadatta—who regularly fasted on Ekadashi his work done through Kalaka by telling her the
days—fell on the demoness, all the effects of her exact opposite of whatever he wanted.
previous actions or all her karma were destroyed. Then came his father’s death anniversary
She remembered her previous lifetimes. At when special rites had to be performed. Bhikshu
once, she prostrated at Dharmadatta’s feet and told his wife: ‘Listen, I will not perform any
prayed: ‘Sir! I am wandering and suffering thus special rites for my father’s death anniversary.’
as a demoness because of my past actions. Please This angered Kalaka. She said: ‘What bad
show me the way to regain a good state of life.’ times have befallen you? What kind of a son
Dharmadatta felt compassionate towards her are you who cannot perform these rites? Why
and asked her to tell about her previous lifetime. is your brain getting deranged thus? Have you
The demoness told her entire story as follows. considered what evil would come upon you if
Long ago, there lived a brahmana named you do not perform these rites? I am inviting a
Bhikshu in the city of Saurashtra. His wife, brahmana for the rites right away. You have to
named Kalaka—which means troublemaker— perform these rites.’ Kalaka immediately left in
was just like her name and her traits and actions search of a brahmana.

PB October 2019 717

 50 Prabuddha Bharata

Secretly enjoying all this, Bhikshu told the brahmanas with devotion. Thus, Bhikshu
Kalaka: ‘You may invite one priest. Do not spend observed his father’s death anniversary by telling
unnecessarily.’ At once, Kalaka screamed in rage: everything in the opposite manner. However, out
‘What do you know? Keep your mouth shut.’ of oversight he told what he really wanted: ‘Take
She invited eighteen brahmanas as guests. On these rice offerings and put them in a clear water
the day of the death anniversary, Bhikshu told body.’ Kalaka took them and angrily put them
Kalaka: ‘Do not cook anything great. No need in a gutter. Bhikshu became angry. Nonetheless,
to cook various dishes. It is a waste of money.’ he composed himself and continued telling the
Kalaka immediately bathed and busily prepared exact opposite of what he wanted: ‘Do not bring

IMAGE: HTTP://[Link]
a feast of many delicious dishes. back the offerings that you put in the gutter.’ The
When the cooking was over, Bhikshu said: next moment, Kalaka entered the gutter and
‘Let us eat first. Then, if necessary, we may brought out the offerings. Then Bhikshu told
feed the brahmanas.’ Kalaka’s anger knew no Kalaka: ‘You should never put these offerings
bounds and she irritatingly told Bhikshu: ‘Are in clear water, do you understand?’ Kalaka took
you not ashamed to say that we would eat first the offerings and returned home only after she
before feeding the brahmanas on this day of had put them in the clearest water body she
your father’s death anniversary? Why is your could find.
brain getting rotten by the day?’ She served (To be concluded)

718 PB October 2019

REVIEWS
For review in P RABUDDHA B HARATA,
publishers need to send two copies of their latest publications

Realizing Awakened social self, most of what we usually call emotions

Consciousness: Interviews do not exist’ (285).
with Buddhist Teachers and a The Buddhist teachers interviewed by Boyle
New Perspective on the Mind show us how to annihilate ‘what we usually call
emotions’ and thus achieve what in another context,
Richard P Boyle
the Buddhist scholar Johannes Bronkhorst terms
Columbia University Press, 61 West, ‘absorption’, which both Martin Seligman and
62 Street, New York, NY 10023, Mihaly Csikszentmihalyi loosely term as the brain
usa. Website: [Link]
edu. 2015. 368 pp. $95. hb. isbn in ‘flow’. Reading this book and Bronkhorst’s corpus,
9780231170741. one knows that both Seligman and Csikszentmihalyi
owe their concepts of ‘flow’ as integral to positive

N ot by enmity are enmities quelled … By the

absence of enmity are they quelled, This is
an ancient truth.’ (The Dhammapada, trans. John
psychology to Buddhist mindfulness. While both
Seligman and Csikszentmihalyi do not credit
Buddhism for their discoveries, since both of them
Ross Carter and Mahinda Palihawadana (New pass off their insights as inventions; Boyle in this
York: Oxford University, 1998), 3). This ‘ancient book has credited Csikszentmihalyi fulsomely
truth’ is hard to interiorise and live out daily for it in his bibliography. It is important to note that
is in our natures to wish ‘for an [equal] opponent without Buddhist insights into the psychic
… [and to] roar / Like a hero nourished on royal apparatus, we would not have the discipline of
food’ (Gil Fronsdal, ‘The Discourse to Pasūra: positive psychology as we know of it in 2019. Now
Not Opposing Any Views’, The Buddha before then, how do we achieve the Buddha-mind or the
Buddhism: Wisdom from the Early Teachings states of ‘absorption’ and ‘flow’?
(Boulder: Shambala, 2016), 73). Fronsdal, whose path-breaking book has
The book under review teaches us through been quoted above, came to Buddhism through
interviews and empirically how to ‘quell’ enmities his ‘political’ concerns with ‘environmental
and not bother about the ironically, useless ‘royal degradation’ (121) which finally led him to explore
food’ of vain argumentations over one’s own ‘Daoism and Buddhism’ (122). Fronsdal explains:
opinions, which one mistakenly believes to be Even though my original reasons for sitting
the summum bonum of all truth. Richard P ceased, I kept meditating twice a day, forty
Boyle’s book is worth studying slowly to find how minutes each time, without any conscious
to achieve what the Japanese call ikigai. Boyle’s rationale for it. Maybe because I am rationally
choice of interviewees and his observations inclined, I thought it was bizarre that I would
read carefully and with respect for the Buddhist do something without a reason. I therefore spent
way of life, will help both the scholar, as well as a few months exploring the question, Why do
the spiritual seeker to experience the Buddha- I spend so much time meditating every day,
mind in the here and the now. For instance, an without a reason? Eventually the answer that
untrained person experiences emotions which came to me was that I sat to express myself. In
‘are cued by stories generated by social reality, as the same way an artist might express herself on
learned during childhood’, while an awakened canvas, through dance, or some other medium,
individual’s feelings ‘are initiated by interoception meditation was the deepest, most complete form
… [and since] there are no attachments to the of self-expression that I knew.

PB October 2019 719

 52 Prabuddha Bharata

As I continued to meditate in this way, my a stately home, and he had a lot of difficulties in
subjective experience of myself in meditation his life. It doesn’t come down to simple things like
changed. The most significant change was an having more cash or evading the law. So there was
increased sense of personal integrity. Eventually, this question, how can we really be free? It was
the contrast between the integrity I felt in really because of coming across those teachings
meditation and the integrity I felt outside of from different spiritual masters that I got the sense
meditation became an issue for me. Noticing this, that these people knew what freedom was. These
I became interested in bringing this meditative were free people. How did they do that? It was
integrity into my daily life. I continued to sit clear that it was some kind of internal change that
every day, without any idea that something was we make as human beings. That was the only thing
supposed to happen in meditation. In addition, that could make us free, because it wasn’t a matter
however, I became interested in finding out how of being a political leader, or being rich. It wasn’t
to have this inner sense of integrity or purity in just a matter of deciding, ‘I’m going to be a free
the rest of my life (123). person, I’m not going to worry about what people
think of me. I’m just going to do whatever I like.’
Therefore, Fronsdal’s ‘absorption’ into his self, You could decide that as much as you wanted to,
engendered such a powerful ‘flow’ that he could but it wouldn’t work. A decision, or an intention,
finally stop his inner need for wanting people to is not enough (74).
like him, for he ‘saw what a burden it was to try
constantly to arrange for this … social gymnastics’ This conviction in Ajahn Amaro that he needed
(127). It was through meditation within the Zen to be truly free and decisions and intentions were not
tradition at Tassajara, California, that Fronsdal enough to obtain for him this freedom, led Amaro
could confront his inner demons and could to practise meditation. He, following the Theravada
finally find his ‘mind … very empty, very still’ tradition, recognised his mind had become, through
(127). Through dharma practice, Fronsdal could his own practice or effort, ‘free of any kind of
become, as it were, one within and without. One obstruction … there … [remained] no desire, there
other interview will illustrate how Boyle’s book was no aversion, there was no restlessness, there
can lead us to the heart of Westerners who have was no doubt, there was no dullness … [instead]
embraced and enriched Buddhism, not by mere There was a clear sense of how beautiful the mind
academic jingoism but by genuine practice arising is … when not cluttered with obstructions’ (79). In
from their own need to answer the hard questions short, both Fronsdal and Amaro realised through
of life. We are speaking here of the great Buddhist their chosen lineages of Buddhist meditation-
monk Ajahn Amaro: practice that the mind before meditation and after
Ever since I was a kid I’d had these concerns about meditation is not the same mind. Buddhist yoga
freedom and truth. A big conundrum for me was stills the various modifications of the mind.
how human beings can be free. We’re always Boyle’s book is thus, a testament to the power
bound by various things, like having to follow the of meditation or raja yoga as taught by the ancient
rules of your parents, the rules of the school, the Sage Patanjali in his Yoga Sutra. It is not for nothing
rules of society and the judiciary and the police that meditation is considered the best and fastest
force. We’re bound by social conventions, the path for achieving Buddhahood in this life. One
force of gravity, by not having enough money only has to read Swami Vivekananda to know how
to buy everything that we might want to have. vital it is to practise meditation daily until the goal of
Everywhere you look you see these limitations. Yet self-realisation is achieved in the here and the now.
you didn’t have to be very imaginative to see that Boyle has done a service to humanity by
even the very rich, like people who are millionaires, first interviewing eleven meditators and then
you could see that they are bound by all sorts of scientifically analysing the results of the interviews.
restrictions. My godfather was a millionaire, but Now we know that ‘awakening [through meditation
he was not a particularly happy man. He lived in provides] … ultimate relief from emotional

720 PB October 2019

 Reviews 53

suffering … [and] meditation [moreover] has focus has turned towards disease and away from
positive effects on mental distress’ (255). The truth health, and physicians often tend to view patients
that remains is that the enmity spoken of in the as organs or diseases. Based on the facts of thor-
Dhammapada can be quelled through meditation- ough research in the medical field, she points out:
generated compassion. Once we awaken, then we ‘2,25,000 deaths per year in the US … is at the hands
need no opponents to prove the truth of our ego- of poor decisions by physicians’ (31). She says that
claims of verities since then we know that we are these deaths are due to ‘iatrogenic diseases’, which
empty. Empty in a good, non-pejorative way. Boyle are diseases due to wrong diagnosis and treatment.
paves the way for pratyekabuddha-praxis. The bewildering pace in the growth of the medi-
Subhasis Chattopadhyay cine industry has made the situation even worse,
Assistant Professor of English as ‘most of the marketing money is directed at the
Narasinha Dutt College, Howrah physicians who do the prescribing, rather than con-
sumers’ (34) and ‘drug companies are notorious
for dumping drugs that are banned in developed
Your Doctor is Not God: How nations onto third world countries’ (35). Summing
to be the ceo of Your Health? up, Bhatia quotes a 1973 article published in Har-
Aanchal Bhatia vard Crimson: ‘Clearly the physician cannot have
Bloomsbury Publishing India Pvt the upper-hand in decision-making. We must view
Ltd, dda Complex, lsc Bldg No. 4, him as a craftsman with indispensable technical
Second Floor, Pocket C-6–7, Vasant expertise, but we cannot allow him to assume the
Kunj, New Delhi 110070. Website: position of a God’ (46).
h t t p s : / / w w w .bl o o m s b u r y .c o m . To solve this problem, Bhatia suggests the res-
2016. xix + 187 pp. `299. hb. isbn toration of a value system based on healing and not
9789385936432. mere treating, by adopting the approach of meta-

H ealth is a primary concern for all and apart

from the natural illnesses that a person is
subject to, there are innumerable traps all around
physics in medicine, which tries to address the com-
plex dynamics of mind-body relationships. With
her training in Cognitive Behavioural Therapy
in the field of medicine. (cbt) as a clinical psychologist and experience in
The book under review is a guidebook provid- treating people with psychological problems, she
ing awareness, knowledge, and support around argues that repressing unfulfilled expectations and
healthcare decision-making. Aanchal Bhatia cites unexpressed feelings into the subconscious mind
her own experience of being wrongly treated in might lead to diseases. Bhatia delineates various
her young age for tuberculosis and operated for levels of mental blockages—material, emotional,
tonsillitis, while her asthma was discovered later. physical, intellectual, and spiritual. These block-
Also, she recounts the ‘harrowing experience’ dur- ages lead to various kinds of problems in life as re-
ing the critical illness of her father-in-law, ‘when lated by her along with the various stages of their
we were thrown into a situation where we had to manifestations. She gives a long table of the meta-
massage a bunch of doctors’ egos. … We thought physical causes of different ailments and the meta-
we had the best doctors in the country, and in fact physical significance of various body parts (150–82).
we did; but little did I realise that they were not Bhatia has given suggestions for both doctors
a team’ (7). With her vast experience in health- and patients to make the best use of both tech-
care, she points out: ‘I realise now that we did not nology and philosophy to evolve better healthcare
understand to what level a hospital stoops to make and a wholesome life. This is a well-researched
money or understand how the hospital’s money- and documented work for those who wish to take
making machinery worked’ (8). the responsibility of their health, and a must-read
Bhatia observes that while all ancient traditions for those in the healthcare industry.
employed natural methods for treating and heal- Swami Shantachittananda
ing a person as a whole, in the fast-paced world the Associate Editor, Prabuddha Bharata

PB October 2019 721

 MANANA
Exploring thought-currents from around the world.
Extracts from a thought-provoking book every month.

The Neuroscientific Turn:

Transdisciplinarity in the Age of the Brain
Melissa M Littlefield and Jenell M Johnson
The University of Michigan Press, 839, Greene Street,
Ann Arbor, Michigan, MI 48104-3209, US. 2015. xiii
+ 254 pp. $80. hb. isbn 9780472118267.

T
he application of neuroscience to fields Lest this phenomenon of the ‘neuro-revo-
beyond medicine has been characterized lution’ appear to be the fleeting invention of
as revolutionary, akin to the industrial and popular culture, one need only look to the emer-
information revolutions and evidence of the birth gence of the many ‘neuro-disciplines’ proliferat-
of a ‘neurosociety’ in which all domains of life ing in the academy, including but not limited to
and knowledge production are under the sign of neuroeconomics, neurohistory, neuroanthropol-
the ‘neuro’. Each day, it seems, the popular press ogy, neuroaesthetics, neuromarketing, neuroso-
reports new neuroscientific findings with breath- ciology, neuropolitics, neuroethics, neurothe-
less wonder. Recent headlines have claimed that ology, and even the neurohumanities. Scholars
neuroscience has the power to read our minds, working in these burgeoning fields of inquiry
erase our memories, predict our propensity for come from varying disciplinary backgrounds.
violence, and alter the neural fabric of our iden- Some have chosen the neurosciences as a meth-
tities. More so than any other product of the neu- odology while others, to borrow the cliché, have
rosciences, studies using functional magnetic had neuroscience thrust upon them. While it
resonance imaging (fMRI) have found a particu- is too early to say whether neuroscience has—
larly strong purchase in the public imagination— or will—become ‘the new philosophy’ as sug-
strong to the point where a recent advertisement gested by our epigraph, the ubiquitous adoption
for a memory-boosting supplement in the SkyMall of neuroscience by multiple fields portends a sig-
catalog claimed it could make your brain ‘light up nificant phase shift in interdisciplinary research
like a Christmas tree’, complete with a before-and- that we believe can readily be understood as the
after brain scan that illustrated the product’s ef- neuroscientific turn.
ficacy. Consider too, the recent proliferation of The omnipresence of neuroscience has al-
popular neuroscience on bookstore shelves, and ready begun to change the landscape of aca-
the staggering popularity of these books for audi- demic disciplinarity across numerous countries,
ences who might not know a neuron from a glial including—but not limited to—the United
cell. Books by Oliver Sacks, Antonio Damasio, States, Canada, the United Kingdom, Germany,
V S Ramachandran, Joseph LeDoux, and Steven and Denmark. In large part, the widespread
Pinker rapidly have become best sellers, propel- interest in and potential affiliations between dis-
ling popular neuroscience into its own genre and ciplines and nations have been made possible by
turning scientists into superstars. interdisciplinary centers and collectives. Take,

722 PB October 2019

 Manana 55

for example, the European Neuroscience and representing different fields work together over
Society Network (ENSN), which was funded extended periods to develop shared conceptual
for five years (2007–12) by the European Sci- and methodologic frameworks that not only
ence Foundation and housed at the London integrate but also transcend their respective dis-
School of Economics BIOS Centre; the ENSN ciplinary perspectives’.
boasts over 120 affiliates from the United States, This volume represents a first attempt to
Canada, and Europe. By providing collabora- think historically, practically, and critically
tive funding opportunities and interdisciplinary about the neuroscientific turn from the perspec-
events (including ‘neuroschools’), the ENSN has tives of adopters—and critics—in the humani-
helped to bridge gaps between the neurosci- ties and social sciences, but also from the per-
ences, the humanities, and the social sciences. spectives of neuroscientists themselves. Through
Scholarship produced by ENSN affiliates and this collection, we develop a preliminary frame-
other key collectives is more than interdiscip- work for defining and theorizing the neurosci-
linary—it is fundamentally transdisciplinary. entific turn by making three arguments. First,
Transdisciplinarity ‘does not simply mean lay- we contend that the neuroscientific turn has a
ing two or more disciplines next to each other. longer and more dynamic history than might
Rather, it means to set about a question sim- be evident from the hype surrounding the emer-
ultaneously taking into account visions and gent neurodisciplines or the earlier ‘decade of
methods on the same topic from seemingly the brain’. We argue that the neuroscientific turn
different perspectives.’ Moreover, transdiscipli- should be understood contextually, via precur-
narity also points to the significant challenges sors that date back to the nineteenth century
researchers may encounter that arise from pro- and beyond. In part 1 of the collection, a gene-
found ‘differences in research methods, work alogy of these antecedents challenges the nov-
styles, and epistemologies’ when scholars from elty, and thus the very definition, of this latest
radically different academic backgrounds at- ‘neurorevolution’.
tempt to merge their work together. Our second—and related—argument is that
While many of the social implications of neuroscience is a translational discipline: a set
neuroscience are being addressed by scholars of methods and/or theories that has become
in neuroethics and the burgeoning field of crit- transferable—sometimes problematically so—to
ical neuroscience, few are addressing the schol- other disciplines. We contend that the complex-
arly implications posed by these new transdis- ity of the brain and its centrality in most human
ciplinary partnerships: the promises as well as endeavors ought to be reflected in equally com-
the difficulties. Research on ‘the science of team plex, multifaceted modes of inquiry, perhaps
science’ has begun to illuminate the prospects best facilitated by transdisciplinary conversa-
and pitfalls for large-scale interdisciplinary re- tions. … Thus, this collection provides the op-
search teams charged with transdisciplinary portunity for diverse fields to speak with and
tasks. One of our goals with this collection is alongside one another; for this reason, we hope
to open similar conversations concerning re- to present our vision of the ideal neuroscientific
search collaborations at the dawn of this most turn as a collaborative project rather than a ves-
recent turn to neuroscience. We view transdis- tigial outgrowth of the neurosciences or a return
ciplinarity as ‘a process in which team members to biologism. P

PB October 2019 723

 REPORTS

Unveiling of Sister Nivedita Statue

At the initiative of Ramakrishna Math and
Ramakrishna Mission, Belur Math, a bronze
statue of Sister Nivedita was installed at her
Unveiling of Sister Nivedita Statue at Great Torrington, UK
family cemetery in Great Torrington, United
Kingdom, and was unveiled on 27 July 2019. the competitions were followed by a talk, an
The Government of West Bengal funded the awards-ceremony, and a skit. Guwahati: A
project, and our devotees and admirers in devotees’ convention on 29 June attended by
the UK extended support for this endeavour. 167 people. Lucknow: A public meeting on 4
Among others, the function was attended by July in which Sri Ram Naik, Governor of Uttar
Swami Sarvasthananda, head of Bourne End Pradesh, addressed the gathering. Mangaluru:
centre, UK, and Swami Sarvapriyananda, head Lecture programmes in 4 colleges in the month
of the Vedanta Society of New York. of July, which were attended by 2,560 youths
in all. Shyamla Tal: A motivational workshop
Commemoration of the 125th on 29 June, which was attended by 46 students
Anniversary of Swami Vivekananda’s and others. Silchar: Lecture programmes at 10
Addresses at the World’s Parliament of places in Cachar district from 17 June to 2 July,
Religions in Chicago, USA which were attended by about 5,000 students
The following centres held programmes and 100 teachers from 30 schools and colleges.
mentioned against their names: In India: Taki: Lecture programmes in 7 schools in the
Almora: (i) A statue of Swami Vivekananda was month of July, which were attended by a total
unveiled at Kakrighat on 15 July, followed by a of 1,029 youths. Tamluk: Cultural competitions
public meeting. The programme was jointly held in 27 schools of Purba Medinipur and Paschim
by Almora centre and Vivekananda Seva Samiti, Medinipur districts from January to July in which
Kakrighat. (ii) A statue of Swamiji was unveiled nearly 3,000 students took part. Following the
at Vivekananda Corner, near Almora centre on competitions, public meetings were held in each
16 July. The programme was jointly organised by school and were attended by about 11,000 students
Almora centre and the Nagar Palika Parishad. (iii) and teachers in all. On 10 July, the final round
On 16 July, prizes were awarded to the winners of the competitions was held and the winners
in the cultural competitions that the centre had were awarded prizes. Outside India: Dhaka,
conducted earlier. About 400 people attended Bangladesh: A public meeting in Mirpur, Dhaka,
the programme. Baranagar Math: Four lecture on 7 July, which was attended by 1,000 people.
programmes between 25 May and 12 July, which Durban, South Africa: Six devotees’ conventions
were attended by about 400 students in all. and three music programmes between 23 May and
Coimbatore Mission: Cultural competitions at 7 July, which were attended by 732 people in all.
8 schools and colleges in and around Coimbatore
from 21 March to 20 July. In all, 1,338 students News of Branch Centres (in India)
took part in the competitions. At all the venues, On the sacred occasion of Ratha Yatra on 4 July,

724 PB October 2019

 Reports 57

Puri Math conducted a medical camp from 4 to 12 Dairying, and Fisheries, Government of India,
July in which 1,103 patients were treated. The Math visited Bhubaneswar centre on 20 July.
also served lemonade to about 13,000 pilgrims. Swami Gautamanandaji inaugurated the
Puri Mission Ashrama served lemonade to following two halls at Chennai Math on 26 July:
12,200 pilgrims during the Ratha Yatra festival. (i) Swami Yatishwarananda Hall attached to the
A medical camp was also set up in which about library, and (ii) Swami Tapasyananda Hall for
200 patients received medical aid. conducting welfare programmes among leprosy-
The 14th foundation day celebration and the afflicted persons.
annual convocation of Ramakrishna Mission Agartala centre conducted a blood donation
Vivekananda Educational and Research Institute camp on 17 July in which 29 persons donated
(RKMVERI), deemed university, were held on blood. Sri Jishnu Dev Varma, Deputy Chief
the university’s Belur campus on 4 July. Swami Minister of Tripura, inaugurated the camp.
Suvirananda, General Secretary, Ramakrishna Chandipur Math held a medical check-up
Math and Ramakrishna Mission, who is also camp for cleft-lip patients on 7 July in which 28
the Chancellor of the university, presided over patients were examined.
the programme and conferred the degrees and Guwahati centre conducted a medical camp
diplomas to the successful candidates. In another at Hajo in Kamrup district of Assam on 26 July
welcome development, the University Grants in which 450 patients were treated.
Commission (UGC) has categorised RKMVERI Rahara Boys’ Home held two multi-
as a grade-1 institution. This categorisation disciplinary medical camps in North 24 Parganas
facilitates the university’s initiatives such and East Bardhaman districts on 9 and 23 June.
as opening off-campus centres and starting In all, 1,324 patients were treated in the camps.
distance-learning programmes.
Kamarpukur centre recently purchased a Swachchha Bharat Abhiyan
portion of the sacred ‘mango orchard of Manik (Clean India Campaign)
Raja’ in Kamarpukur, a place frequented by Sri Mangaluru Ashrama conducted these activities
Ramakrishna in his childhood. In a programme in June: (i) four cleanliness drives in Mangaluru
held on 4 July to mark the acquisition of the land, involving 1,850 volunteers, (ii) awareness
a number of mango saplings were planted there. campaigns for 23 days in which volunteers
Srimat Swami Gautamanandaji Maharaj, Vice- reached out to 1,350 households in different
President, Ramakrishna Math and Ramakrishna parts of Mangaluru city, spreading awareness
Mission and Adhyaksha, Ramakrishna Math, about waste management, (iii) cleanliness drives
Chennai, inaugurated the second floor of the in 182 villages of Dakshina Kannada and Udupi
boys’ hostel of our Jhargram school on 4 July. In a districts, (iv) magic shows on the cleanliness
commendable achievement, a tribal student of our theme in 42 schools in Udupi district, and (v)
Jhargram school who passed the higher secondary cultural competitions on the cleanliness theme
examination this year has secured admission in the in 130 schools, 13,100 students took part.
Indian Institute of Technology, Patna.
Sri Pratap Chandra Sarangi, Union Minister Relief
of State, Ministry of Micro, Small, and Medium Flood Relief: Assam: Guwahati centre
Enterprises; and Ministry of Animal Husbandry, distributed 875 kg chira (rice flakes), 170 kg

PB October 2019 725

 58

gur (molasses), 117 litres milk, 1,256 packets of

biscuits, 738 saris, 552 dhotis, 200 lungis, 850
mosquito-nets, 400 kg detergent powder, 300
packets of candles, and 300 lighters among 861
families in Baksa, Darrang, Goalpara, Karbi
Anglong, and Morigaon districts from 14 to 28
July. The centre also conducted a medical camp Handover of Anganwadis to the Government of Kerala

in Kamrup district and provided assistance to July. (i) Thiruvalla: 26,221 notebooks, 2,685
450 patients on 26 July. geometry boxes, and 94 T-shirts from 11 May
Cyclone Relief: (i) Gujarat: Rajkot centre to 3 July. Outside India: Sri Lanka: Batticaloa
distributed 5,300 packets of snacks from 12 to sub-centre: 11,825 notebooks among 3,000 poor
16 June among people who had taken shelter in students of 23 schools and 11 fans to 3 schools
government-run relief camps in Rajkot, Morbi, between May and July. Zambia: Lusaka: 100 kg
and Gir Somnath districts as a precautionary powdered maize on 10 July.
measure against the Cyclone Vayu. (ii) Odisha: Drought Rehabilitation: Rahara centre
Puri Mission continued its relief work in the sunk a tube-well in South 24 Parganas district
wake of the Cyclone Fani, which had hit the on 8 December.
state in the month of May. The centre distributed Distress Rehabilitation: Rahara centre
2,000 saris and an equal number of lungis, distributed 5 tricycles, 2 wheelchairs, 5 folding
towels, and mosquito-nets among 2,000 families sticks, 1 crutch, and 5 hearing aids among 18
in Puri district from 18 to 27 July. differently-abled people on 16 July.
Drought Relief: Maharashtra: Continuing Flood Rehabilitation: Kerala: (i) The
its drought relief work, Aurangabad centre Ramakrishna Mission Headquarters built,
distributed 10.20 lakh litres of water in 13 villages through Kochi centre, eight anganwadis,
of Aurangabad district from 5 June to 30 July. childcare centres, in Alappuzha district.
Distress Relief: The following centres The anganwadis were handed over to the
distributed these items to needy people: India: Government of Kerala in a programme held
(a) Aalo: 202 shirts, 131 trousers, 95 jackets, and on 20 July. (ii) Thiruvalla centre helped 8
131 sweaters on 10 July. (b) Belgharia: 2,000 flood-affected families to repair and renovate
shirts, 1,459 sweaters, and cut pieces of cloth for their houses in Idukki, Pathanamthitta, and
10 shirts and 10 trousers on 25 June. (c) Chapra: Alappuzha districts from 9 March to 20 July.
1,000 shirts and 1,000 trousers from 25 June to Economic Rehabilitation: Under self-
21 July. (d) Davanagere: 10,250 notebooks, 566 employment programme, the following centres
geometry boxes, 5,000 pens, and 3,000 pencils distributed necessary items, shown against
from 1 to 7 July. (e) Ghatshila: 892 T-shirts their names, to poor and needy people in their
and 108 shirts from 9 April to 18 June. (f ) respective areas: (a) Chandipur: 1 sewing
Hatamuniguda: 1,400 notebooks, 140 pens, 140 machine on 19 July. (b) Guwahati: 2 sewing
pencils, 140 erasers, and 140 pencil sharpeners machines on 1 July. (c) Ponnampet: 64 honey
on 19 July. (g) Koyilandy: 10 saris, 478 blankets, collection boxes and 54 sewing machines from
and 350 kg rice from 3 to 27 July. (h) Limbdi: 8 to 22 June. (d) Ramanathapuram: 32 sewing
225 school uniforms and a water cooler on 2 machines on 21 April and 12 July. P

726 PB October 2019

59
60
 61

• Electrical & Fire monitoring system engineers.

• Consultant and Government licenced Engineers
• Engaged in the electrification of National Capital Region
(Delhi Under BSES Rajdhani and Yamuna Power Ltd &
Greater Noida under Noida Power Company Ltd)

Registered Office: Corporate Branch:

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Ph: 033-40048573/ 9331203852 Ph: 09312343592
62

Advaita Ashrama Publications

are now available in

eBooks
&
Audiobooks
eBooks available at
[Link]
Audiobooks are available from
Google Play Store
 63

Advaita Ashrama Publication

New R eleases
Forthcoming
Exceptional Traits Releases
of Swami in October 2019
Vivekananda
Upanishadic Stories And Their Significance
by Dr. Sudhish Chandra Banerjee By Swami Tattwananda
In the Upanishads we find— in some parts—the highest abstract truths presented through
stories and dialogues. The author,Swami
Swami Tattwananda,
Vivekananda a disciple
was anofinborn
Swami Shivananda,
genius with has
taken some of the finest stories scattered in the pages of the Upanishads and presented them
a multi-dimensional
here, with slight adaptation. This adapted or slightly personality. Though
fictionalized version usually
of the stories, with
the core message intact, makes it easy for the readers to grasp the significance as well as the
considered a spiritual leader or a prophet of modern
central message of the stories.
India, his human aspect too was equally interesting
and Naishkarmyasiddhih
a matter of deep study by all those who
By Sri Sureshvaracharya
aspire high in life. The exceptional traits
Translated by [Link]. this great
Raghavachar
Naiṣkarmya-siddhi is apersonality
treatise on Advaita
haveVedanta
made written by Sureśvara,
the world wonder oneandof the direct
have
disciples of Ādi Śaṅkara, in approximately the 8th Century CE. It comprises 423 verses
Pages: 248| Price: ` 100
divided into four chaptersbeen
andinspiring
deals withmillions in various
the method walks
of Advaitic of life.
realization through (1)
Packing & Postage:
removal ` 50
of ignorance, (2) distinction of the self and non-self, and (3) an in-depth analysis
of the mahāvākyam ‘tat tvam asi’ (“Thou art That”). The book was first published by the
University of Mysore in 1965, but has been long out of print. We are grateful to the University
of Mysore for granting us permission to publish the book in its present form.

Spirituality in Modern Literature

Psychological Aspects of Spiritual Life
(Vedanta and the Ramakrishna Movement in the Modern Literature of India and the Americas)
Compiled by Swami Satyaswarupananda
By Swami Nityasthananda and Swami Madhurananda
Since the advent of Sri Ramakrishna and Swami Vivekananda in the modern era, their
teachings have percolated into almost every field of knowledge,
The Psychological Aspectsincluding the arts,
of Spiritual literature,
Life is a
and music. This book presents to the readers, through a series of articles, a systematic record
of some of those writers subject
who addedofthe
vital importance
spiritual dimensionintomodern times.
their fictional With
works in the
India
and the Americas. During struggles of a fast competitive life, our mental health isin
2009, 2010, and 2013, these unique articles were published
Prabuddha Bharata, an English monthly journal of the Ramakrishna Order.
bound to be affected, and unless we take the necessary
Vivekananda’s
precautions Loving
it mayRelationships with
lead to severe problems. Also for
His Brother Disciples
those who aspire for a higher spiritual By life,Asim
a calm and
Chaudhuri
pure mind
This book explores Swami is a must.
Vivekananda’s unselfHence understanding
and benevolent love forour his mind
brother
disciples, and the world and
in general. The analysis and conclusion presented
its workings becomes a dire necessity. in the book are
the author’s own, and may not represent the general views of the Ramakrishna Math and
Ramakrishna
Pages: 71 | Price: `Mission.
25 The author is grateful to Advaita Ashrama for agreeing to sell and
distribute
Packing this`book.
& Postage: 50
Burbank, California Asim Chaudhuri
January 12, 2019 Author-Publisher
Please write to: ADVAITA ASHRAMA, 5 Dehi Entally Road, Kolkata 700 014, India
Order on-line: [Link]
Phones: 91-33-2286-6483/ 6450, Email: mail@[Link]
64

Some of Our Publications...

Sister Nivedita: A Beacon of Inspiration
Debaprasad Bhattacharya
This book, authored by Debaprasad Bhattacharya, deals with a brief life-sketch
and contributions of Sister Nivedita, portrayed with many inspiring incidents
and influences in her life.
Interspersed with many photographs, this book highlights the various facets
of Sister Nivedita that would inspire the readers, especially the youth, to
understand and appreciate her exemplary love for India and all that was Indian.
This book has been specially subsidised to reach out to more youth, especially Pages 160
students. Price ` 50

Sister Nivedita and Indian Renaissance

Swami Lokeswarananda
Sister Nivedita not only did phenomenal service in the field of girls’
education amidst various difficulties and privation, she also aroused the
dampening Indian consciousness and awakened it to its own glory.
This booklet, authored by Swami Lokeswarananda, along with sketching her
life, depicts her contribution to Indian renaissance in a lucid and inspiring
Pages 56 | Price ` 15 way. The booklet can be a source of inspiration for both young and old.

Educating Indian Women (Compilation)

Sister Nivedita
This book is the compilation of some of Sister Nivedita’s ideas on the ideals of
Indian womanhood and the methods of educating the Indian women, which
she has dealt with her insightful flair in her speeches and writings. Anyone who
reads this book can feel her force and clarity on the objectives and purpose of
Indian women education.
This book has been specially subsidised to reach out to more women, especially Pages 104
girl students. Price ` 30

Sister Nivedita and Sri Aurobindo

Prema Nandakumar
Sister Nivedita and Sri Aurobindo awakened the fire of nationalism in
Indians in the first decade of the twentieth century. This book, authored
by Prema Nandakumar, briefly yet powerfully narrates the interaction and
influence of Sister Nivedita had with and on Sri Aurobindo, and how the
Pages 136 | Price ` 70 two powers combined to become a lighthouse of future nationalism.

For copies mail to Publication Department, Sri Ramakrishna Math, Chennai <publication@[Link]>
Buy books online at [Link] and eBooks at [Link]
 65

We want to lead mankind to the place

where there is neither the Vedas, nor
the Bible, nor the Koran; yet this has
to be done by harmonising the Vedas,
the Bible and the Koran.

Mankind ought to be taught

that religions are but the varied
expressions of THE RELIGION,
which is Oneness, so that each may
choose the path that suits him best.

Swami Vivekananda

Healthy Aging New

Relea
se
Edited by Swami Satyaswarupananda
Old age has always been a source of fear and concern
among people, particularly when they reach that stage of life.
To properly spend one’s last decades of life with a happy and
cheerful disposition requires the assimilation of traditional
wisdom. This book tries to juxtapose the traditional and
modern perspectives on aging. Originally published as a
special number of the English monthly journal Prabuddha
Bharata in April 2009, we now present this collection of
articles in a book form and are confident that it would be
welcomed by the readers.
Pages: 88| Price: ` 45
Packing & Postage: ` 50

Please write to: ADVAITA ASHRAMA, 5 Dehi Entally Road, Kolkata 700 014, India
Order on-line: [Link]
Phones: 91-33-22866483 / 22866450, Email: mail@[Link]
66

New Re
leases
Exceptional Traits of Swami Vivekananda
by Dr. Sudhish Chandra Banerjee

Swami Vivekananda was an inborn genius with

a multi-dimensional personality. Though usually
considered a spiritual leader or a prophet of modern
India, his human aspect too was equally interesting
and a matter of deep study by all those who
aspire high in life. The exceptional traits of this great
personality have made the world wonder and have
Pages: 248| Price: ` 100 been inspiring millions in various walks of life.
Packing & Postage: ` 50

Psychological Aspects of Spiritual Life

By Swami Nityasthananda
The Psychological Aspects of Spiritual Life is a
subject of vital importance in modern times. With the
struggles of a fast competitive life, our mental health is
bound to be affected, and unless we take the necessary
precautions it may lead to severe problems. Also for
those who aspire for a higher spiritual life, a calm and
pure mind is a must. Hence understanding our mind
and its workings becomes a dire necessity.
Pages: 71 | Price: ` 25
Packing & Postage: ` 50

Please write to: ADVAITA ASHRAMA, 5 Dehi Entally Road, Kolkata 700 014, India
Order on-line: [Link]
Phones: 91-33-2286-6483/ 6450, Email: mail@[Link]
 67

Thakur and Maa Visit replied, “I have already seen her.” Surprised
I said: “Well, you have just come now. When
Siddheswari Kali Bagbazaar II did you see her?” He replied softly, “In the
Siddheswari Kali temple in Baghbazar.” I

B oth Sri Ramakrishna and Holy Mother replied, “Mother did not go there. I have
separately visited the Bagbazar been here since yesterday.” M. again said,
Siddheswari Kali Mandir on many occasions. “I have seen her there.” He then began to
Thakur used to come to this temple sing: “Can one be joyless if one’s Mother
when he stayed in Baghbazar. He is blissful? The Divine Mother keeps
told Upendranath Mukherjee, Her child in bliss in this world and
who was poor at the time, the next.” Swami Basudevananda
“Upen, go and pray to Her—she narranted another interesting
will grant your desires.” Later incident: When the Mother was
on, Upen became very rich in Udbodhan, she used to drink
and the owner of Basumati the charanamrita [holy water]
Press. Thakur also told others, of the Master after the worship.
“She is Siddheswari Ma—this One day someone brought the
means that whatever you pray charanamrita of Siddheswari Kali
from your innermost heart she at Baghbazar and I carried both
will fulfill!”Holy Mother has an to her in two different containers.
interesting connection with this She was on the veranda and asked
temple. During the Durga Puja in what I had brought. I said, “Two
1896, Holy Mother was then staying on the kinds of charanamrita in two containers.”
third floor of a rented house in Bagbazar. She said: “Both are the same. Mix them
Its first floor was a turmeric warehouse together.” I replied, “All right, I shall do so
and the second floor was occupied by from tomorrow.” She gravely said: “No, mix
Holy Mother’s male attendants. Attendant them together right now.” Immediately I
Kumudbandhu Sen, a devotee recalled: mixed them and the Mother drank the
‘During Durga Puja Asthami day, the monks charanamrita. Then,with a smile, she put her
and devotees bowed down to Holy Mother hand on my head and blessed me. During
and offered flowers at her feet. While we Mother’s last illness, Swami Saradanadna
were waiting on the second floor M. arrived. arranged the recitation of the Chandi at
Golap-ma called out, “Those who want to the Siddheswari temple in Baghbazar for
see the Mother, please come.” One by one, nearly two weeks in the hopes that Mother
we went upstairs with flowers and offered may recover. Finally, Girish Ghosh called
them at her feet. But M. remained on the Siddheswari Ma in Bengali, ‘Ginni Ma’ which
second floor. I asked, “Master Mahashay, will literally means ‘head of the household’, and
you not go to see the Mother?” Smiling, he used to offer any new plays to her first.

In loving memory of Dr. Rina Bhar —Dr. Gopal Chandra Bhar

Editor: Swami Narasimhananda. Printed by: Swami Vibhatmananda at Gipidi Box Co., 3B Chatu Babu Lane,
Kolkata 700 014 and published by him for Advaita Ashrama (Mayavati) from Advaita Ashrama, 5 Dehi
Entally Road, Kolkata 700 014, on 1 October 2019.
68
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PB
ISSN 0032-6178
R.N. 2585/57 REGISTERED Postal Registration No. Kol RMS/96/2019–21
Published on 1 September 2019
RABUDDHA
HARATA
9 770032 617002

The best guide in life is strength. In religion, or AWAKENED INDIA

as in all other matters, discard everything A monthly journal of the Ramakrishna Order
started by Swami Vivekananda in 1896
that weakens you, have nothing to do
with it.
—Swami Vivekananda

W ith
Best Compliments From :

Manufacturers of Active Pharmaceutical

Ingredients and Intermediates September 2019
Regd. Off. & Fact. : Plot No. 88 & 89, Phase-11.
Sipcot Industrial Complex. Ranipet-632 403, Tami Nadu.
Vol. 124, No. 9
Phone : 04172-244820, 651507, Tele Fax : 04172-244820
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 ` 15.00

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68 1

PB
ISSN 0032-6178
R.N. 2585/57 REGISTERED Postal Registration No. Kol RMS/96/2019–21
Published on 1 October 2019
RABUDDHA
9 770032 617002

HA RATA
The best guide in life is strength. In religion, or AWAKENED INDIA
A monthly journal of the Ramakrishna Order
as in all other matters, discard everything started by Swami Vivekananda in 1896
that weakens you, have nothing to do
with it.
—Swami Vivekananda

W ith
Best Compliments From :

Manufacturers of Active Pharmaceutical

Ingredients and Intermediates
Regd. Off. & Fact. : Plot No. 88 & 89, Phase-11.
October 2019
Sipcot Industrial Complex. Ranipet-632 403, Tami Nadu. Vol. 124, No. 10
Phone : 04172-244820, 651507, Tele Fax : 04172-244820
E-mail : rao@[Link] Website : [Link]  ` 15.00
If undelivered, return to: ADVAITA ASHRAMA, 5 Dehi Entally Road, Kolkata 700 014, India