19. 'Religion in Practical Life'
(Ashrama and Purushartha)
(ব্যবহারিক জীবনে ধর্ম /স্বামী বিবেকানন্দ ও আমাদের সম্ভাবনা)
(Ashrama and Purushartha)
(ব্যবহারিক জীবনে ধর্ম /স্বামী বিবেকানন্দ ও আমাদের সম্ভাবনা)
Religion is a thing which can be used only in practical life. The use of religion is in this world only and the world is always practical. Religion is only for our day to day life. Attracting our vision to a valuable truth Swami Vivekananda says- 'Our life is an integrated entity, It is not a compilation of different ideas.' But normally we think that our personal life may be different from family life, or Social life is different from the national life. Or some times we think that our political life and economic life is different from the life of the merriment; Besides all these different lives , there is also a religious life.
But such a split view about life is only in our imagination. Sri Ramakrishna gives an example to explain it and say, "Suppose you draw a line on the surface of water with a bamboo stick. The water appears to be divided into two parts; but the line doesn't remain for any length of time." Likewise, we see everything divided into different forms. But it is only the creation of our mind. In fact, the life has not that kind of different area or expressions.
Swami Vivekananda while traveling to western countries, had said, " Going to church every Sunday for routine prayer is not a religion. If a person say, 'I would like to spend the remaining days of the week in eating,drinking and other useless things, and then on Sunday only I shall go to church for praying'; he can not be said a religious person.
Some people believe that Sunday is God's day of rest. Is God a daily wages employees- who work all the days and go to rest on Sunday? Many people have the impression that for us Sunday is a holiday, on that day we need not go to office so we can take a break from the normal family duty's and we shall go for funnyment, in between once for a while I will go to church for prayer- and this is my religion.
Many people think that religion is just in the morning gonig to 'Puja-room' for worshiping any deity, or going to any temple and while returning roadside beggars are sitting, threw a coin in their bowl. That is the Religious-life. Then settled household chores, went to my office for work, while returning from office did some marketing, and then in the evening came out with friends for chatter- and this is our daily Working-life or daily Business-life.
Swami Vivekananda while traveling to western countries, had said, " Going to church every Sunday for routine prayer is not a religion. If a person say, 'I would like to spend the remaining days of the week in eating,drinking and other useless things, and then on Sunday only I shall go to church for praying'; he can not be said a religious person.
Some people believe that Sunday is God's day of rest. Is God a daily wages employees- who work all the days and go to rest on Sunday? Many people have the impression that for us Sunday is a holiday, on that day we need not go to office so we can take a break from the normal family duty's and we shall go for funnyment, in between once for a while I will go to church for prayer- and this is my religion.
Many people think that religion is just in the morning gonig to 'Puja-room' for worshiping any deity, or going to any temple and while returning roadside beggars are sitting, threw a coin in their bowl. That is the Religious-life. Then settled household chores, went to my office for work, while returning from office did some marketing, and then in the evening came out with friends for chatter- and this is our daily Working-life or daily Business-life.
It is not fair to split life in such a fashion. Life is a absolute object. Swamiji had said, religion is the thing which holds our life completely. Life without religion have no meaning. Without religion human life is just like an animal-life, 'Dharmen hinah pashurbhi samanah'!
Sister Nivedita, had understood Swami Vivekananda quite a little. She was initiated and inspired by Swamiji, she was dedicated to make his dreams come true, even she was ready to sacrifice her life for cause. She had came to India, for the welfare of India and serve that India-which is mother of all the religions.When Complete Works of Swami Vivekananda was published, Sister Nivedita had written its preface. In that preface titled 'Introduction: Our Master and His Message' she has said some new things, which she had learned from Swamiji.
Sister Nivedita, had understood Swami Vivekananda quite a little. She was initiated and inspired by Swamiji, she was dedicated to make his dreams come true, even she was ready to sacrifice her life for cause. She had came to India, for the welfare of India and serve that India-which is mother of all the religions.When Complete Works of Swami Vivekananda was published, Sister Nivedita had written its preface. In that preface titled 'Introduction: Our Master and His Message' she has said some new things, which she had learned from Swamiji.
There, she writes - "Henceforth (from now on), there would be no distinction between 'Sacred (Parmarthika life or religious life) and Secular (Vyavharika life - the life of the common folk)', and this imaginary distinction has ended." Henceforth an individual life would be built on the basis of religion!'
[To labour is to pray. To conquer is to renounce. Life is itself religion. To have and to hold is as stern a trust as to quit and to avoid. To him, there is no difference between service of man and worship of God, between manliness and faith, between true righteousness and spirituality.' Art, science, and religion,' he said once, 'are but three different ways of expressing a single truth'.
But in order to understand this we must have the theory of Advaita." [N. of Rk — V.July 4, 1907]
Hear the word 'Henceforth (from now on)' means-- 'Ever-Since' Swami Vivekananda on the open forum of world gave the message, " If the Many and the One be indeed the same Reality, then it is not all modes of worship alone, but equally all modes of work, all modes of struggle, all modes of creation, which are paths of realisation." So from now on an individual life will be built on the basis of religion!'Where from Swami ji had learned this notion, that - 'the One and the Many - indeed be the same truth'?
He had learned this unique idea from his guru Sri Ramakrishna. In fact, since the incarnation of Sri Ramakrishna and Swami Vivekananda the imaginary distinction between - 'Religious life and Secular life' life has become a thing of the past, and now that differentiation is absolutely finished. If we could understood their life correctly, then only our concept regarding " Religion in Practical Life" will be much clear.
Many people thinks that, we will spend our practical (active) lives as we wish, and whatever remain something in the name of religion - that if we like, we can make use of it and if we don't like it, we can leave it also. Just like after eating the various dishes of different recipes, if we'd like to partake some chutney, we can taste it and if not like to partake chutney, we can leave it and can eat only main diet. Similarly, those people who consider Dharma as chutney, they know nothing about religion.
Hear the word 'Henceforth (from now on)' means-- 'Ever-Since' Swami Vivekananda on the open forum of world gave the message, " If the Many and the One be indeed the same Reality, then it is not all modes of worship alone, but equally all modes of work, all modes of struggle, all modes of creation, which are paths of realisation." So from now on an individual life will be built on the basis of religion!'Where from Swami ji had learned this notion, that - 'the One and the Many - indeed be the same truth'?
He had learned this unique idea from his guru Sri Ramakrishna. In fact, since the incarnation of Sri Ramakrishna and Swami Vivekananda the imaginary distinction between - 'Religious life and Secular life' life has become a thing of the past, and now that differentiation is absolutely finished. If we could understood their life correctly, then only our concept regarding " Religion in Practical Life" will be much clear.
Many people thinks that, we will spend our practical (active) lives as we wish, and whatever remain something in the name of religion - that if we like, we can make use of it and if we don't like it, we can leave it also. Just like after eating the various dishes of different recipes, if we'd like to partake some chutney, we can taste it and if not like to partake chutney, we can leave it and can eat only main diet. Similarly, those people who consider Dharma as chutney, they know nothing about religion.
Swami ji says - " Such a trend is seen about religion, that we want to take taste of variety of religions, something from here and something from. This tendency to taste religion as chutney 'something from hear and something from there'- in this way one can never get religion. One has to assume religion with shraddha (faith) only. Religion alters human life entirely, it sets the direction of the flow of life, it takes her right toward the goal. Religion teaches the Man to move in the direction of his life-mission. " If a certain portion of man's life goes towards religion, and the remaining portion goes towards of iniquity (immorality), then can his life will be successful? No, his life will be dilapidated. Perfection will not come to life, his life will not be a fruitful life, the overall beauty of his life will never be unfolded. If a man's whole life is not in 'integration', if harmony could not be established in life , then his character-building may not be proper.
The importance of religion in human life, is just as the boat's rudder. River boat is underway, but if it is not equipped with rudder the boat will never reach its destination, will not reach its goal. In the same way, in life we can strive for many things, we can do many types of work. But if all our actions are not based on religion, then life can not reach its intended target. If, after using discretion we have a predetermined aim of life then the religion is the only rudder to guide our thought, musings and the life towards that goal.
If we want to use religion in our day to day life or in our practical life, then we must first understand what is life and what is the place of religion in the lives of people? Swami ji has said, " Life is the unfoldment and development of a being under circumstances tending to press it down." So life is not 'mechanical blending' or mechanical mixing of various expressions of life-view but it is a 'compound'. All the stages of life have combined together, and are so mingled that now it can not be separated into its elemental ingredients. Only a plenary harmonious life can enable us to reach the goal.
The importance of religion in human life, is just as the boat's rudder. River boat is underway, but if it is not equipped with rudder the boat will never reach its destination, will not reach its goal. In the same way, in life we can strive for many things, we can do many types of work. But if all our actions are not based on religion, then life can not reach its intended target. If, after using discretion we have a predetermined aim of life then the religion is the only rudder to guide our thought, musings and the life towards that goal.
If we want to use religion in our day to day life or in our practical life, then we must first understand what is life and what is the place of religion in the lives of people? Swami ji has said, " Life is the unfoldment and development of a being under circumstances tending to press it down." So life is not 'mechanical blending' or mechanical mixing of various expressions of life-view but it is a 'compound'. All the stages of life have combined together, and are so mingled that now it can not be separated into its elemental ingredients. Only a plenary harmonious life can enable us to reach the goal.
That life is real life, which is based on the religion. The use of religion in our routine life means, practicing discretion before every thought, speech and deed so that our predetermined actions would help us to move towards the goal of life. To be able to think, speak and act judiciously- is use of religion in the practical (secular) life. That is why the ancient sages of our country has suggested that four Purushartha, or four proper goals of human life should to be performed by each human being. (who thinks himself to be a staunch believer or theist.)
[The Dharma concept in Hinduism, is integrated with the
concept of Purushartha, or four proper goals of human life in Indian
Life View, (पुरुषार्थ = 'पुरुष द्वारा प्राप्त करने
योग्य') namely, Dharma
(piety, morality, duties), Artha (wealth, health, means of life), Kama
(love, relationships, emotions) and Moksha (liberation, freedom, self-
realization). Dharma is held primary for all stages. Moksha is the
ultimate noble goal, recommended for everyone, to be sought at any stage
of life.
Each of the four Ashramas of life are a form of personal and social environment, each stage with ethical guidelines, duties and responsibilities, for the individual and for the society. Each Ashrama stage places different levels of emphasis on the four proper goals of life, with different stages viewed as steps to the attainment of the ideal in Hindu philosophy, namely Moksha. * With thanks sourced from : https://en.wikipedia.org/wiki/]
Each of the four Ashramas of life are a form of personal and social environment, each stage with ethical guidelines, duties and responsibilities, for the individual and for the society. Each Ashrama stage places different levels of emphasis on the four proper goals of life, with different stages viewed as steps to the attainment of the ideal in Hindu philosophy, namely Moksha. * With thanks sourced from : https://en.wikipedia.org/wiki/]
But we the so-called modern educated people, are not familiar with such words like "Purushartha" or " Ashrama". "Prusha" means the man; (here we should not think the term in context of male and female.) and "Artha" may be translated as an achievable commodity, a goal, or a valuable property - which every man must aspires to achieve; and must strive to attain those goals. So, Purushartha = Man+ the 4 proper goals of human life which the human must try to achieve. The name of those four Purushartha are -- namely, Dharma , Artha , Kama and Moksha. Moksha is the ultimate noble goal, recommended for everyone, to be sought at any stage of life.
Dharma ( 'Religion' or discipline i.e. discretion ='मानहूश ', morality, duties) is held primary for all stages. If this first purushartha Religion - 'the 1st goal of life' is not achieved, or we could not strive for its attainment, then all the other Purushartha or other achievable goals in the life would not be achieved by us, and if any how we achieve them, will have no value. Therefore, we must understand and practice the religion first of all. If we can achieve this Purushartha 'Dharma' first in our life then only other three could be meaningful.
Dharma ( 'Religion' or discipline i.e. discretion ='मानहूश ', morality, duties) is held primary for all stages. If this first purushartha Religion - 'the 1st goal of life' is not achieved, or we could not strive for its attainment, then all the other Purushartha or other achievable goals in the life would not be achieved by us, and if any how we achieve them, will have no value. Therefore, we must understand and practice the religion first of all. If we can achieve this Purushartha 'Dharma' first in our life then only other three could be meaningful.
If being driven by Religion we can choose the Moksha (liberation, freedom, self- realization) as our life's goal, and being guided by Religion or Dharma (discretion or 'Maan-hoosh'), if we try to enjoy the Artha (Gold- wealth, health, means of life) and Kama (Woman- love, relationships, emotions), then only such Artha and Kama (Woman and Gold) will not hurt us. If being driven by Religion or Dharma - we choose Moksha as our Chief Aim of Life, and the guided by the Dharma- if we try to enjoy Artha and Kama then such 'Artha' and 'Kama' can not harm us.
We all know that if there is not a single (worldly) wish or desire in our mind, then the human life will be obsolete and it will stand still. If it happen so, that I don't want anything; then I will cease to exist. So, there must be some type of desire in my mind. And if their is a desire to achieve any object from the practical world, or even if we would like to have just a simple living like any normal person live, then also Artha, finance or wealth will be required as means. Therefor, We certainly need to have some wealth or finance in our day to day life, so our Scriptures have never condemned the requirement of wealth in life.
On the contrary our Scriptures have praised the Artha and Kama both. In the Gita (10/28 ) we see a wonderful quote of Sri Krishna ,there He says- " प्रजनश्चास्मि कन्दर्पः " प्रजनः [among the progenitor (I) am Kamadeva प्रोजेनिटर च अस्मि कंदर्पः कामः] If I do not live in the heart of man, it could not have any desire, so I am located in the heart of all humans as Kandarpa or Cupid.
We all know that if there is not a single (worldly) wish or desire in our mind, then the human life will be obsolete and it will stand still. If it happen so, that I don't want anything; then I will cease to exist. So, there must be some type of desire in my mind. And if their is a desire to achieve any object from the practical world, or even if we would like to have just a simple living like any normal person live, then also Artha, finance or wealth will be required as means. Therefor, We certainly need to have some wealth or finance in our day to day life, so our Scriptures have never condemned the requirement of wealth in life.
On the contrary our Scriptures have praised the Artha and Kama both. In the Gita (10/28 ) we see a wonderful quote of Sri Krishna ,there He says- " प्रजनश्चास्मि कन्दर्पः " प्रजनः [among the progenitor (I) am Kamadeva प्रोजेनिटर च अस्मि कंदर्पः कामः] If I do not live in the heart of man, it could not have any desire, so I am located in the heart of all humans as Kandarpa or Cupid.
" Similarly, our sages have praised the wealth also as it is essential for our livelihood. In the Mahabharata, we find a shining example. The war has been declared at kurukstrera. Kuru and the Pandavas has made two parties , and the war will start very soon. The two armies were facing each other, Arjuna realized that he would have to kill his dear great-grandfather (Bhishma), on whose lap he had played as a child and his respected teacher (Drona), who had held his hand and taught him how to hold the bow and arrow, making him the greatest archer in the world.
Despondent and confused about what is right and what is wrong, Arjuna turned to Krishna for divine advice and teachings. Krishna instructs Arjuna in Gita- not to yield to degrading impotence and to fight his kin, for that was the only way to righteousness (Dharma). that this was a war between righteousness and unrighteousness (dharma and adharma) and it was Arjuna's duty to slay anyone who supported the cause of unrighteousness, or sin. After his dialogue with Krishna, Arjuna was ready to fight.
But, before the battle began, Yudhishthira did something unexpected. He suddenly dropped his weapons, took off his armour and was rushing barefooted towards the army of Kauravas. Seeing this Arjuna and others become panicky. The condition was such that all the Pandva with Sri Krishna began following Yudhishthra saying Rama, Rama, what are you going to do at this Wartime? The Pandava brothers and the Kauravas looked on in disbelief, thinking Will Yudhshthira not fight the war, or he is going to do anything else (surrender)? When Yudhisthira did not stop, then Sri Krishna sensed the fact and convinced people that actually Yudhishthira was going take permission and good-wishes for fighting the war from Bhishma-Pitamah and other elders. because that is the culture and tradition of India.
Meanwhile, Yudhisthira met first with Bhishma and then respectively with Guru Dronacharya, and Kripacharya, Shalya (the brother of Madri and uncle (mama of Bhim etc.) and bowed down to the four and sought their permission to fight the war and as well as their blessings for the victory. All of them gave the permission to fight and also the blessings for victory. But all of them said one common thing that deserve our attention. From the mouth of all the Four came out the same verses, which is as follows (महाभारतम्-०६ -भीष्मपर्व-०४३) -
-See, ' in this world all men are the slave of wealth, wealth is never the slave of anybody'. This is true, you know, O king Yudhisthira ! Due to fault of destiny, 'we have been bound down through wealth, by the Kauravas; Thus spake,this unpleasant rule of the world even the grandfather Bhishma,that - 'Man is the slave of wealth! "
Meanwhile, Yudhisthira met first with Bhishma and then respectively with Guru Dronacharya, and Kripacharya, Shalya (the brother of Madri and uncle (mama of Bhim etc.) and bowed down to the four and sought their permission to fight the war and as well as their blessings for the victory. All of them gave the permission to fight and also the blessings for victory. But all of them said one common thing that deserve our attention. From the mouth of all the Four came out the same verses, which is as follows (महाभारतम्-०६ -भीष्मपर्व-०४३) -
''अर्थस्य पुरुषो दासो दासस्त्वर्थो न कस्यचित्।
इति सत्यं महाराज, बध्दोऽस्म्यर्थेन कौरवै:।''
इति सत्यं महाराज, बध्दोऽस्म्यर्थेन कौरवै:।''
-See, ' in this world all men are the slave of wealth, wealth is never the slave of anybody'. This is true, you know, O king Yudhisthira ! Due to fault of destiny, 'we have been bound down through wealth, by the Kauravas; Thus spake,this unpleasant rule of the world even the grandfather Bhishma,that - 'Man is the slave of wealth! "
[Why is it so? Because we want our
sensory satisfaction, food, drink, house, all these things. And they all
involve money. And so, since we need all these, we need money; most
people are subject to the pressure of money.so, even Bhishma - who was blessed with the euthanasia (The death was neither to capture him against his will nor the death could defeat him)] Therefor, how much the Artha (wealth) is necessary in life, that was well-known to our ancestors. So, they have never reproach or condemned the wealth. Very nice and elaborated Economics (by the Prime Minister- Chanakya) was prevalent in our country.
Just like that, Our great ancestors have nowhere commanded that Kama (Woman- love, relationships, emotions) is absolutely not necessary. They have merely said, that the Kama or wish for worldly desires must be controlled or restrained by using willpower and discretion.To fulfill those desires for enjoyment, it is true that there is a need of wealth, but the use of wealth also need to be restrained with the help of discretion (Dharma). To tolerate unbridled tyranny of Kama is not worthy. Slavery of wealth also, is not good. If the desire for Kama is granted
excessive allowance, if the desire for wealth is not restrained, - if we keep on saying more money, more money, then what happens? That state is very beautifully described in Gita (16/13 )
इदमद्य मया लब्धमिमं प्राप्स्ये मनोरथम्।
इदमस्तीदमपि मे भविष्यति पुनर्धनम्॥
इदमस्तीदमपि मे भविष्यति पुनर्धनम्॥
Today, this much riches has been gained by me, I
shall acquire this desired object. This is in hand; again, that treasure also will be mine tomorrow- My wealth will be constantly growing.
I will be known to the world as a man
of immense wealth. People will address me as my lord. These demons (who
think like this) become self-conceited on account of their wealth. Their
heads are swollen with pride. They regard everyone else as worthless as
straw. Pride of wealth destroys their power of discrimination. They
strive for happiness but they never obtain it.
असौ मया हतः शत्रुर्हनिष्ये चापरानपि।
ईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान्सुखी॥
ईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान्सुखी॥
'That enemy has been killed by me today, and tomorrow I shall kill others
as well. My supremacy will be constantly increasing. I am the lord, I am the enjoyer, I am well-established, mighty and happy.'
as well. My supremacy will be constantly increasing. I am the lord, I am the enjoyer, I am well-established, mighty and happy.'
Sri Krishna is preaching what an amazing things to Arjuna in the war-field of Kurukshetra ? As if it's just the picture of today's society. Our
scriptures and elders do not say that Artha or Kama are worthless and should be absolutely given-up by the Ordinary people or House-holders. However, the self-control is necessary. Taking refuge in Religion, you should fulfill the desire of Artha and Kama.
And by doing so, when you will realize that the real pleasure, and peace
of mind can not be attained through enjoyment; then you should aspire to achieve the fourth purushartha - Moksha
(liberation), And will try to achieve that salvation. You should not be indulgent exclusively in any one of those This त्रिवर्ग - of " Dharma,
Artha, Kama '. This tri-varga of Purushartha can not be compared with the fourth Purushartha - Moksha. So, you will not be solely attached to any One of these three, that person who is addicted to any one of these three is -damned or heinous. It is said so in the Mahabharata Shanti-Parva 167.40 :
धर्मार्थकामः सममेव सेव्या,
यो ह्येकभक्तः स नरो जघन्यः ।
द्वयोस्तु सक्तं प्रवदन्ति मध्यमं,
स उत्तमो योऽभिरतस्त्रिवर्गे।।
यो ह्येकभक्तः स नरो जघन्यः ।
द्वयोस्तु सक्तं प्रवदन्ति मध्यमं,
स उत्तमो योऽभिरतस्त्रिवर्गे।।
- One should enjoy all the three, Dharma, Artha, and Kama, together. He who worships only one of them is the most
pitiable; he who is an adept in enjoying two is of the middle class;
but he who enjoys all the three in a harmonious way is the best.
Swami Vivekananda has also given us
exactly the same message to strive for earning wealth with full of vigor. He said in course of a lecture at Ram-nad,in the year 1897- “There is a tendency to bind
everyone down by the same laws as those by which the Sannyasin is bound,
and that is a great mistake. But for that a good deal of the poverty
and the misery that you see in India need not have been. A poor man’s
life Is hemmed in and bound down by tremendous spiritual and ethical
laws for which he has no use. Hands off! Let the poor fellow (House-holders) enjoy
himself a little, and then he will raise himself up and renunciation
will come to him of itself.” (Volume 3, Lectures from Colombo to Almora)
He says, " Go to America, if you want to earn wealth. I will give you business intelligence ....What are you doing ? If you have no enough money, then go as a Ship-Lascar. Desi clothes, towels, fan, whisk etc. taking on your head, do ferry on the streets of Europe and America. Start by selling some small things. You will see, that gradually your understanding will open. Then you will see that they are also coming forward to help you." (Volume 7, Conversations And Dialogues)
In India, for the people of the land he says , to the men and to the women he says, all of you should try to earn some wealth. He asks, can't you make jelly? Even, such small things may be sent abroad."
In India, for the people of the land he says , to the men and to the women he says, all of you should try to earn some wealth. He asks, can't you make jelly? Even, such small things may be sent abroad."
Swamiji is giving such business intelligence. He asks, where is your Industry ? Today, we're talking about building big industry, Make in India, Startup India. Whereas, how many years before Swamiji had said this. Once Vivekananda accidentally met Jamsetji Tata who was
also going to Japan by ship(In the journey from Yokohama to Canada
on the ship Empress). There was talk in-between them also. When Swamiji wanted to know his purpose of visit, Jamsetji had told, he is going to Japan to import match-boxes. Then Swamiji said, You're going to Japan to import match-boxes? Boxes made of thin wood, and in that some small thin stick, Fitted with a little gunpowder on it's head. And to import this you are going to Japan? In India itself, why you can't manufacture this? You start to make in India. Whatever industry you want to establish, you should make in India only. This advice of Vivekananda went into Jamshedji's head, and he decided to establish industry in India. In this accidental meeting on the ship, Vivekananda inspired Tata to set up a research and educational
institution in India. They also discussed a plan to start a steel
factory in India.
After that the Tata Steel was established in Jamshedpur. And Swamiji was its motivation. According to advice of Swamiji he established a science laboratory also, namely Indian Institute of Science. By that time, Vivekananda was in his body. So, after establishing the Science Research
Institute, Jamshetji requested Swamiji to become its director. Jamshetji had understood that Swamiji is a
storehouse of Common Sense, in his quiet and refined mind new ideas
always arise regarding innovation. So, Jamshetji had tremendous
admiration for Swamiji in his mind. But very modestly, Swamiji had
rejected the proposal of becoming its director. Because he had not came
to this earth to do such jobes.
India's first Agricultural Research
Institute was established in Almora from inspiration of Swamiji, the
research institute has proved wonderful boon for India. Many Agricultural Research
Institutes have been opened today in India, but India's first
Agricultural Research Institute was established by the inspiration of
Swami Vivekananda only. [The institute
was established at Kolkata by Padma Bhushan late Prof. Boshi Sen on July
4, 1924 and named it as Vivekananda Laboratory. The Laboratory was
permanently shifted to Almora in 1936 and was being run on donations and
grants till it was handed over to Uttar Pradesh Government in 1959. On
October 1, 1974, ICAR took it over and rechristened it as Vivekananda
Parvatiya Krishi Anusandhan Sansthan.]
He says, "Whatever you do, Do in the country. Go abroad -and learn technical knowledge from the western countries." He says, ' Go to Japan, and bring the Technology from there, and produce wealth in the land of your country.' He says, 'How many things are emanated in India, foreigners are making Gold, with your raw-material, and send back the finished product again into your country. And you guys, having so much resources in the country, Can not produce anything ? Even, He says, " You people start manufacturing 'Luxury-Goods." He says, ' However, it is not good to enjoy very much,but do you know what happens when people produce excess of 'Luxury-Goods.?" The chance of employment will increase.
Swamiji neither condemned wealth
(Artha) nor he ever condemned a householders life (Kama), He has asked us to produce wealth, also
asked to enjoy householders life, do every thing, but all that should be done in accord with religion. Remember, You should do nothing leaving religion. If you apostasy religion,
everything will be destroyed.
Albert Einstein was a world-renowned scientist, when discussing the progress of science once he says, the growth that you are watching today in Science, do you know what is the source of its inspiration? The answer is very surprising, he declares- Dharma (religion) is the source of the innovative scientific inventions. If there would have been no religion, then it would not have been possible for such advancement in science.
Albert Einstein was a world-renowned scientist, when discussing the progress of science once he says, the growth that you are watching today in Science, do you know what is the source of its inspiration? The answer is very surprising, he declares- Dharma (religion) is the source of the innovative scientific inventions. If there would have been no religion, then it would not have been possible for such advancement in science.
Swami Vivekananda says, ' If taking refuse in religion, you follow the religion, then, your intellect will be spurted, efficiency
will increase, you will be able to enjoy the life with dexterity. And You will be able to give employment to those people who are sitting idle
or unemployed.' Once he has defined religion in extremely surprising way, he says-'
Religion means Bhoga (enjoyment!)' To explain this, he says 'What is
there in your Vedas ? Look, in all the Vedas- there is only Bhoga
(indulgence), Bhoga and Bhoga. In the Samhita Part of the Vedas, it is
only satated how the man can have maximum Bhoga (enjoyment) on this
earth and how much enjoyment and happiness in the next world would be? '
Swamiji says, " when one is satiated with Bhoga, then it is that one will listen to and
understand the teachings on Yoga (renunciation).Moksha (Salvation),
renunciation, mortification are the last luxury of Proper Man ! Normal
humans are required to Be Men first, and to be a proper man one has to
satiated with Bhoga (indulgence) first. And for this also one is
required to procure Artha. But both of these are required to be kept
under control with the help of Dharma. "
(Volume-5/Conversations and Dialogues/VI - X Shri Priya Nath Sinha)
[* A human being is not material or
animal or mental or intellectual or spiritual, but some intersection of
them all. Dharma, artha, kama and moksha are not in conflict with one
another (except in the holiest of holies!), but interconnected by
self-determinism. Etc.
Following is a passage from the Aitareya Brahmana, which provides an ancient understanding of the following:
1. Meanings of the "4 yugas" (phases of Time and Movement) - satya, treta, dwapara, kali.
2. Thought vs. Action - i.e., culture - and both their relation to "karma"
3. Relation of Body, Mind and Heart (soul) - role of a thriving body (physical or political), free of psycho-somatic or cultural illness.
4. Destiny (bhaagya) - and how it can be modified based on Individual modes of consciousness.
5. Non-clutching to any truths of Political socialization ("the Village"), but to keep moving to and from the "Forest" of creative individuation.
Following is a passage from the Aitareya Brahmana, which provides an ancient understanding of the following:
1. Meanings of the "4 yugas" (phases of Time and Movement) - satya, treta, dwapara, kali.
2. Thought vs. Action - i.e., culture - and both their relation to "karma"
3. Relation of Body, Mind and Heart (soul) - role of a thriving body (physical or political), free of psycho-somatic or cultural illness.
4. Destiny (bhaagya) - and how it can be modified based on Individual modes of consciousness.
5. Non-clutching to any truths of Political socialization ("the Village"), but to keep moving to and from the "Forest" of creative individuation.
(This is a famous verse supposedly also quoted often by The Buddha to his disciple.)
अथ हैक्ष्वाकं वरुणो जग्राह, तस्य होदरं जज्ञे ।
तद् उ ह रोहितः शुश्राव, सो sरण्याद् ग्रामं एयाय ।
तं इन्द्रः पुरुषरूपेण पर्येत्योवाच -
नाना श्रान्ताय श्रीरस्तीति रोहित शुश्रुम ।
पापो नृषद्वरो जन इन्द्र इच्चरतः सखा ॥
[नित्य जो गतिशील है बस, इन्द्र (ईश्वर) तो है उसी का सखा
इसलिए चलते रहो - चलते रहो …
He who is always just dynamic, Indra (God) becomes his play mate
Hence- 'चर एव' keep walking, keep walking....]
"Then Varuna seized Aikshvaaka; his belly swelled up. [ व्यावहारिक जीवन में कठिनाई यह आती है कि क्षुधा की शान्ति के लिए जो भोजन किया जाता है, उसे पचाने में ही उदर की सारी शक्ति का व्यय हो जाता है और 'उषा ' रूपी ऊर्जा या अग्नि का विकास नहीं हो पाता। उदर के क्षुधा रूपी वृत्रासुर का विनाश तो तभी हो सकता है जब पूर्णिमा के चन्द्रमा का, उदान प्राण का पूर्ण विकास हो जाए । उषा का विकास हो सके , असत् से सत् का , तम से प्रकाश का प्रादुर्भाव हो सके। उदर रोग की शान्ति तभी हो सकती है जब शुनम् अवस्था प्राप्त हो जाए। हरिश्चन्द्र के आख्यान में शुनःशेप शब्द में शुनम् सुख के अर्थों में आता है । ऋग्वेद ४.५७.८ में उल्लेख आता है कि शुनम् पर्जन्यो मधुना पयोभि:। उदर को अन्तरिक्ष कहा गया है । ब्रह्माण्ड में अन्तरिक्ष की स्थिति , जैसे अन्तरिक्ष में वायुओं का व सूर्य का स्थित होना , को उदर के स्तर पर कैसे प्राप्त किया जा सकता है । नाभि को उदर की माता कहा गया है । उदर को सद: कहा गया है जहां ब्राह्मण ऋत्विज , जो विश्वेदेवों का रूप हैं , स्थित होकर भक्षण करते हैं , भोजन को उसके सूक्ष्म अवयवों में परिष्कृत करते हैं , उसमें रस का विकास करते हैं , उसे असत् से सत् की ओर ले जाते हैं. इरा प्राणों की प्रकृति भी अचेतन से चेतन की ओर विकास करने की है । इलोदर असुर की कथा के माध्यम से वैदिक साहित्य की किस ग्रन्थि की व्याख्या की गई है , यह अन्वेषणीय है । तीर्थङ्कर महावीर ने इस समस्या को जल रहित भोजन के द्वारा हल किया है जिससे कि भोजन को मुख में पचने का पूर्ण अवसर मिले और वह उदर में जाकर पचने में न्यूनतम ऊर्जा को नष्ट करे।]
This Rohita heard; he
went from the forest to the village.To him Indra came in human form and
said - 'Manifold is the prosperity of him who is weary (after
great effort), so we have heard O Rohita; Evil is he who stays put among
men, Indra (God) is the comrade (Playmate) of the wanderer.'
"A laborious person, first makes his Body and Mind strong and then his soul/Heart becomes deserving of greatest fruits of actions- 'Perfection-filled Character ! Efforts destroy all road-blocks. Hence keep walking, keep walking.
चरैवेति चरैवेति वै मा ब्राह्मणो sवोचद्,
इति ह द्वितीयं संवत्सरं अरण्ये चचार ।
सो sरण्याद् ग्रामं एयाय, तं इन्द्रः पुरुषरूपेण पर्येत्योवाच -
पुष्पिण्यौ चरतो जङ्घे भूष्णुरात्मा फलग्रहिः ।
शेते sस्य सर्वे पाप्मानः श्रमेण प्रपथे हताश् ॥
'Keep moving.' (Thinking) this Brahman has bidden me 'wander', He wandered for a second year in the wild. He came from the forest to the village. To him came Indra in human form and said - 'Flower-like the thighs (or shanks/heels) of the wanderer, his body grows and is fruitful; All his sins go into remission, slain by the toil of his journeying.'
चरैवेति चरैवेति वै मा ब्राह्मणो sवोचद्,
इति ह तृतीयं संवत्सरं अरण्ये चचार ।
सो sरण्याद् ग्रामं एयाय, तं इन्द्रः पुरुषरूपेण पर्येत्योवाच -
आस्ते भग आसीनस्योर्ध्वस् तिष्ठति तिष्ठतः ।
शेते निपद्यमानस्य चराति चरतो भगश् ॥
'Keep moving.' (Thinking) this Brahman has bidden me 'wander',He wandered for a third year in the wild. He came from the forest to the village. To him came Indra in human form and said -
'The fortune of him who sits also sits, that of him who stands also stands erect;That of him who reclines lies prone, the fortune of him that moves shall move indeed.'
"What is destiny? One who sits also makes his destiny seated. One who sleeps puts his destiny into slumber. One who walks forces his destiny also to move forth. Hence keep walking, keep walking.
चरैवेति चरैवेति वै मा ब्राह्मणो sवोचद्,
इति ह चतुर्थं संवत्सरं अरण्ये चचार ।
सो sरण्याद् ग्रामं एयाय, तं इन्द्रः पुरुषरूपेण पर्येत्योवाच -
कलिः शयानो भवति संजिहानस् तु द्वापरः ।
उत्तिष्ठंस् त्रेता भवति कृतं संपद्यते चरंश् ॥
'Keep moving.' (Thinking) this Brahman has bidden me 'wander', He wandered for a fourth year in the wild. He came from the forest to the village. To him came Indra in human form and said - 'Kali he becomes who lies down to sleep, Dwapara when he rises awake;Treta when he stands erect, and Krita (Satya) when he gets moving.'
"When one sleeps, it is Kaliyug. When one wakes up, it is Dwapar. When he stands, it is Treta and once he gets into action, he creates Satyug. Hence keep walking, keep walking."
'One who does not put noble efforts tirelessly and relentlessly cannot achieve prosperity and glory. A lazy person who only thinks but does not do anything significant, gets destroyed due to this greatest sin. Ishwar helps only him who puts the best efforts. Hence keep walking, keep walking.'
चरैवेति चरैवेति वै मा ब्राह्मणो sवोचद्,
इति ह पञ्चमं संवत्सरं अरण्ये चचार ।
सो sरण्याद् ग्रामं एयाय, तं इन्द्रः पुरुषरूपेण पर्येत्योवाच -
चरन् वै मधु विन्दति चरन् स्वादुं उदुम्बरम् ।
सूर्यस्य पश्य श्रेमाणं यो न तन्द्रयते चरंश् ॥
'Keep moving.' (Thinking) this Brahman has bidden me 'wander', He wandered for a fifth year in the wild. He came from the forest to the village. To him came Indra in human form and said - 'Journeying, one finds honey, journeying, the sweet Udumbara fruit; Consider the pre-eminence of the sun, who wearies never of wandering.'
"Only one who walks gets sweetness and bliss of honey. Only one who walks achieves sweet fruits of action. Look at sun, it never stops and keeps moving. Hence keep walking, keep walking.”- Aitareya Brahmana 7.15 (verses 1-5) ॥ इन्द्रं वर्धन्तो अप्तुरः कृण्वन्तो विश्वं आर्यं अपघ्नन्तो अराव्णः ॥
"Augmented by Indra's strength, civilize the world by destroying the non-liberal and jealous ones." ~ Rigveda 9.63.5
Srimad Bhagavatam, 6.3.19 says- 'धर्मं तु साक्षाद् भगवत् प्रणीतम् '- "Dharma is what is laid down for enactment directly by the Lord, without proxy." The word sākṣāt is important - it means immediate, live, without proxy. The Hindi metaphor, 'सोने पे सुहागा' (borax on gold) refers to an ideal amalgam of two things - one intrinsically valuable, the other worthless by itself but possessing some useful reactive properties with the thing of value. Gold in native state is a dull metal that has no glitter or resemblance to what we know as gold. It gains its aesthetic brilliance and practical value when borax is added to it, with heat. Like that Hindi metaphor, 'borax on gold' sone pe suhaga. Isha Upanishad, mantra 11:
"Only one who can learn the process of nescience (classical worldly knowledge) and that of transcendental knowledge (spiritual culture) side by side can transcend the influence of repeated birth and death and enjoy the full blessings of immortality."
In a genuine annealing process of the self or of nation-building, the hard dichotomy between 'sacred' and so-called 'profane' melts away in favour of dovetailing and then amalgamation. In sum, Dharma = logical Buddhi + unselfish Heart.
"A laborious person, first makes his Body and Mind strong and then his soul/Heart becomes deserving of greatest fruits of actions- 'Perfection-filled Character ! Efforts destroy all road-blocks. Hence keep walking, keep walking.
चरैवेति चरैवेति वै मा ब्राह्मणो sवोचद्,
इति ह द्वितीयं संवत्सरं अरण्ये चचार ।
सो sरण्याद् ग्रामं एयाय, तं इन्द्रः पुरुषरूपेण पर्येत्योवाच -
पुष्पिण्यौ चरतो जङ्घे भूष्णुरात्मा फलग्रहिः ।
शेते sस्य सर्वे पाप्मानः श्रमेण प्रपथे हताश् ॥
'Keep moving.' (Thinking) this Brahman has bidden me 'wander', He wandered for a second year in the wild. He came from the forest to the village. To him came Indra in human form and said - 'Flower-like the thighs (or shanks/heels) of the wanderer, his body grows and is fruitful; All his sins go into remission, slain by the toil of his journeying.'
चरैवेति चरैवेति वै मा ब्राह्मणो sवोचद्,
इति ह तृतीयं संवत्सरं अरण्ये चचार ।
सो sरण्याद् ग्रामं एयाय, तं इन्द्रः पुरुषरूपेण पर्येत्योवाच -
आस्ते भग आसीनस्योर्ध्वस् तिष्ठति तिष्ठतः ।
शेते निपद्यमानस्य चराति चरतो भगश् ॥
'Keep moving.' (Thinking) this Brahman has bidden me 'wander',He wandered for a third year in the wild. He came from the forest to the village. To him came Indra in human form and said -
'The fortune of him who sits also sits, that of him who stands also stands erect;That of him who reclines lies prone, the fortune of him that moves shall move indeed.'
"What is destiny? One who sits also makes his destiny seated. One who sleeps puts his destiny into slumber. One who walks forces his destiny also to move forth. Hence keep walking, keep walking.
चरैवेति चरैवेति वै मा ब्राह्मणो sवोचद्,
इति ह चतुर्थं संवत्सरं अरण्ये चचार ।
सो sरण्याद् ग्रामं एयाय, तं इन्द्रः पुरुषरूपेण पर्येत्योवाच -
कलिः शयानो भवति संजिहानस् तु द्वापरः ।
उत्तिष्ठंस् त्रेता भवति कृतं संपद्यते चरंश् ॥
'Keep moving.' (Thinking) this Brahman has bidden me 'wander', He wandered for a fourth year in the wild. He came from the forest to the village. To him came Indra in human form and said - 'Kali he becomes who lies down to sleep, Dwapara when he rises awake;Treta when he stands erect, and Krita (Satya) when he gets moving.'
"When one sleeps, it is Kaliyug. When one wakes up, it is Dwapar. When he stands, it is Treta and once he gets into action, he creates Satyug. Hence keep walking, keep walking."
'One who does not put noble efforts tirelessly and relentlessly cannot achieve prosperity and glory. A lazy person who only thinks but does not do anything significant, gets destroyed due to this greatest sin. Ishwar helps only him who puts the best efforts. Hence keep walking, keep walking.'
चरैवेति चरैवेति वै मा ब्राह्मणो sवोचद्,
इति ह पञ्चमं संवत्सरं अरण्ये चचार ।
सो sरण्याद् ग्रामं एयाय, तं इन्द्रः पुरुषरूपेण पर्येत्योवाच -
चरन् वै मधु विन्दति चरन् स्वादुं उदुम्बरम् ।
सूर्यस्य पश्य श्रेमाणं यो न तन्द्रयते चरंश् ॥
'Keep moving.' (Thinking) this Brahman has bidden me 'wander', He wandered for a fifth year in the wild. He came from the forest to the village. To him came Indra in human form and said - 'Journeying, one finds honey, journeying, the sweet Udumbara fruit; Consider the pre-eminence of the sun, who wearies never of wandering.'
"Only one who walks gets sweetness and bliss of honey. Only one who walks achieves sweet fruits of action. Look at sun, it never stops and keeps moving. Hence keep walking, keep walking.”- Aitareya Brahmana 7.15 (verses 1-5) ॥ इन्द्रं वर्धन्तो अप्तुरः कृण्वन्तो विश्वं आर्यं अपघ्नन्तो अराव्णः ॥
"Augmented by Indra's strength, civilize the world by destroying the non-liberal and jealous ones." ~ Rigveda 9.63.5
Srimad Bhagavatam, 6.3.19 says- 'धर्मं तु साक्षाद् भगवत् प्रणीतम् '- "Dharma is what is laid down for enactment directly by the Lord, without proxy." The word sākṣāt is important - it means immediate, live, without proxy. The Hindi metaphor, 'सोने पे सुहागा' (borax on gold) refers to an ideal amalgam of two things - one intrinsically valuable, the other worthless by itself but possessing some useful reactive properties with the thing of value. Gold in native state is a dull metal that has no glitter or resemblance to what we know as gold. It gains its aesthetic brilliance and practical value when borax is added to it, with heat. Like that Hindi metaphor, 'borax on gold' sone pe suhaga. Isha Upanishad, mantra 11:
विद्यां चाविद्यां च यस्
तद् वेदोभयं सह ।
अविद्यया मृत्युं तीर्त्वा
विद्ययामृतम् अश्नुते ॥
तद् वेदोभयं सह ।
अविद्यया मृत्युं तीर्त्वा
विद्ययामृतम् अश्नुते ॥
"Only one who can learn the process of nescience (classical worldly knowledge) and that of transcendental knowledge (spiritual culture) side by side can transcend the influence of repeated birth and death and enjoy the full blessings of immortality."
In a genuine annealing process of the self or of nation-building, the hard dichotomy between 'sacred' and so-called 'profane' melts away in favour of dovetailing and then amalgamation. In sum, Dharma = logical Buddhi + unselfish Heart.
[** The portion of above content is sourced from http://parikramah.blogspot.in/]
Religion in practical life
means- we will be great Karma-veera, we will perform great heroic
deeds, we will do everything, but at the same time Dharma (religion)
also has to be followed. Swami ji have
also condemned Indian people in very harsh words. He says, " You people
are completely filled by tamo guna. You have become like doll of clay. I
have come on this earth to wake you people up by shaking your inert
body to the roots.
I want to infuse Rajo-guna in your veins. He advises
to be stand up on our own legs with the strength of Rajo-guna.We all
know about the symptoms of Rajo-guna, we know that the man who is
motivated by Rajo- guna, remain engaged constantly in karma (work).
That is why he sayas, let Rajo-guna be flow in your veins. You should be
diligent people. Go on producing new and modern things, have some bhoga and
enjoyment in life, but all these acts must be guided and controlled by
Dharma. At the same time you must remember also that, ' You can never
attain real peace through this bhoga (carnal pleasure or sense- enjoyment )'.
We
all know the most ancient story of our country, The story of 'King Yayati.'
story of Yayati comes in the
Bhagavata Purana. The name of our country, 'Bharata-Varsha' is in the
name of King Bharata. King Yayati was the ancestor of the King Bharata.
The story of King Yayati in the Vedas, the Puranas, too, through various
scriptures most of us have heard his story. Forgetting the Dharma he
was used to immersed in Kama only.
So, his condition became such that
even after much enjoyment in life, he had no satiety. He once made a big
misdemeanor, and was doomed to lose his youth, and become an old man
immediately. Due to suffering from old age he became unable to enjoy a
normal worldly-life. Yayati went to the man who had cursed him, and
began to entreat that any how he should get rid of this suffering form
old-age.
He said, that his curse once uttered, could not be taken back,
and added that the only concession he could give was that if Yayati
wanted, he could give his old age to someone, and take his youth from
him. To whome he could aske for such help? He asked his sons to give
their youth to him to enjoy the worldly happiness, and instead of their
youth he promised to give them his entire state. All the sons, except
the youngest son Puru rejected his demand. Puru himself accepted the agedness of Yayati, and gave his youth to his father Yayati. According to
the story, after taking the youthfulness of his own son, Yayati enjoyed everything in this world for a "thousand years".
But after enjoying the sensual pleasures of world for a thousand years, he found no peace in them. Through the enjoyment of the sensual desires, sensual desire is never quenched. If you go on enjoying, the lust for sensual pleasure will go on increasing. In what manner ? If you pour Ghee (butter) in the Ho-ma-fire, the fire will gradually increase, in the same way Kama (sensual desire) is never quenched by indulgence in Kama, instead it goes on increasing. Peace does not come from this.
Know
this for certain, not all the food, wealth and women of the world
can appease the lust of a single man of uncontrolled senses. Peace never comes to him. After realizing the futility of sensual pleasures,
Finally, the desire for enjoyment and indulgence in sensual pleasures,
must has to be given up by all human beings.Yayati also later realized the futility of Kama and said-
न जातु कामः कामानामुपभोगेन शाम्यति।
हविषा कृष्णवर्त्मेव भूय एवाभिवर्धते।।
हविषा कृष्णवर्त्मेव भूय एवाभिवर्धते।।
This story, conveys the
timeless message of (Dharma) self- control and restraint. This is the
education of our legendary country Bharata-Varsha.
That's why, it is
important to understand, why we must internalize importance of Dharma
(religion) in our practical-life. If without taking the help of religion
(self control and restraint) , we remain indulged in procurement of
money by hook or by crook, or entirely live a voluptuous life; then our
final stage of life will be full of unrest.
This is happening today in
the lives of many of us. Today many of us have huge wealth stack, we own
big building and motorcars, have big plot of lands at two-three or more
places. But the last stage of life becomes full of unrest and deep
sorrow. They have become swelled-belly,victim of indigestion, caught by
the disease of blood pressure, sugar, etc, and Their children fight over
wealth and properties lawsuits in court.
Some of them can neither eat
nor walk properly, does not sleep at night. As if, their everything is
made of gold. Each type of material objects of enjoyment are in the
home, but there is no peace, can enjoy nothing. Their condition is just
like hell of tantalus, as if they are forced to remain in chin-deep
water with fruit-laden branches over his head, neither of which they
could reach to drink or eat. Throat is dry from thirst,but there is no
way to quench the thirst by a drop of water. All the material things are
scattered around, by watching them becomes tempted to enjoy, but do not
have the capacity to enjoy them, but still there is the desire of
enjoyment in mind, so the mind has become fully restless, no peace at
all is their.
So at the beginning of life, when we are youth, we
must try to understand what the proper religion (Dharma) is according to
different stages (Ashrma ) of life and it is our duty to perform each
action always by taking refuge in Dharma (or Swa-Dharma?).
===============
[ **source-http://www.belurmath.org/gospel/chapter04.htm]
===============
[ August 13, 1882 'ADVICE TO HOUSEHOLDERS' by Sri Ramakrishna:
M: "Is it necessary to practice discipline all through life?"
MASTER: "No. But one must be up and doing in the beginning. After that one need not work hard. The helmsman stands up and clutches the rudder firmly as long as the boat is passing through waves, storms, high wind, or around the curves of a river; but he relaxes after steering through them. As soon as the boat passes the curves and the helmsman feels a favorable wind, he sits comfortably and just touches the rudder.Next he prepares to unfurl the sail and gets ready for a smoke. Likewise, the aspirant enjoys peace and calm after passing the waves and storms of 'woman and gold'.
"Woman and gold" (कामिनी-कांचन) is the obstruction to
yoga. Some are born with the characteristics of the yogi; but they
too should be careful. It is 'woman and gold' alone that is the
obstacle; it makes them deviate from the path of yoga and drags them
into worldliness. Perhaps they have some desire for enjoyment. After
fulfilling their desire, (or After realizing the futility of sensual
pleasures?) they again direct their minds to God and thus recover their
former state of mind, fit for the practice of yoga. Swami ji too has
said-'Man should not be degraded to worldly slavery, but should be
raised up to God.' M: "Is it necessary to practice discipline all through life?"
MASTER: "No. But one must be up and doing in the beginning. After that one need not work hard. The helmsman stands up and clutches the rudder firmly as long as the boat is passing through waves, storms, high wind, or around the curves of a river; but he relaxes after steering through them. As soon as the boat passes the curves and the helmsman feels a favorable wind, he sits comfortably and just touches the rudder.Next he prepares to unfurl the sail and gets ready for a smoke. Likewise, the aspirant enjoys peace and calm after passing the waves and storms of 'woman and gold'.
[ **source-http://www.belurmath.org/gospel/chapter04.htm]
================================
The Secular Outlook of Swami Vivekananda
Let us at the
outset find out the secular outlook which the Swami proposed for
India. He was not for the predominantly Nivritti ideal for the masses. He asked them to follow their Svadharma, i.e., the dictates of their nature with a view to work them out.
Swami ji says-" Says our great law - giver, Manu, giving the definition of an Aryan, "He is the Aryan, who is born through prayer". My father and mother fasted and prayed, for years and years, so that I would be born. For, mind you, our religion teaches that marriage is something bad, it is only for the weak.
The very spiritual man or woman would not marry at all. So the religious woman says, "Well, the Lord has given me a better chance. What is the use of marrying? Thank God, worship God, what is the use of my loving man?" Marriage is thought of as something impure,
something lower. Therefore the subject of love would never be talked
of. I cannot read a novel before my sister, or my brothers, or my
mother, or even before others. I close the book."(Women Of India/Volume
8)
“How can renunciation come to the people of a country, in whose minds the desires of bhoga (enjoyment) have not been the least satisfied? For this reason, find out, first of all, the ways and means by which man can get enough to eat, and have enough luxuries to enable them to enjoy life a little; and then gradually, true vairagyam (dispassion) will come, and they will be fit and ready to realize religion in life. The people of England and America, how full of rajas they are! They have become satisfied with all sorts of worldly bhogas.”(Volume 5/Shri Priya Nath Sinha/VI)
Swamiji clearly says that a poor man has no use for the high spiritual and ethical laws. What does that show? It means that he recognized that in the achievement of material prosperity the high ethical principles cannot always be maintained and that the masses should conduct their life in spite of these lapses. This may seem a dangerous doctrine.
But its justification is not far to seek. We have again and again pointed out that a mere formal observance of high moral principles will little benefit us, on the other hand, injure us a great deal, if there is not an inner preparedness.
It is no good prescribing high principles unless there is the capacity to practice it. We must prescribe to everyone according to his capacity. This is a well-known principle of Hinduism.
Writing in 1899,
he said- "The Bauddhas declared: ‘Nothing is more desirable in life than
Moksha; whoever you are, come one and all to take it.’ I ask: ‘Is that
ever possible?” You are a householder, you must not concern yourself
much with things of that sort, you do your Svadharma,-- thus say the
Hindu scriptures.
Exactly so... The Hindu scriptures say: ‘No doubt,
Moksha is far superior to Dharma; but Dharma should be finished first of
all.’ … Non-injury is right. ‘Resist not evil’ is a great thing, -these
are indeed grand principles; but the Shastras say: ‘Thou art a
householder, if anyone smites thee on thy cheek and thou dost not return
him an eye for any eye, a tooth for a tooth, thou wilt verily be a
sinner.’
Many
says: ‘When one has come to kill you, there is no sin in killing him,
even though he is a Brahmana.’ This is very true and this is a thing
which should not be forgotten. Show your heroism, apply, according to
circumstances, the four-fold political maxims of conciliation, bribery,
sowing dissensions and open war, to win over your adversary, and enjoy
the world, - then you will be Dharmika… Do your Svadharma – this is the truth, the truth of truths.
This is my advice to you, my beloved co-religionists. Of course, do not do any wrong, do not injure or tyrannize anyone, but try to do good to others as much as you can. But to passively submit to wrong done by others is a sin, -- with the householder; he must try to pay them back in their own coin then and there. The householder must earn money with great effort and enthusiasm, and by that must support and bring comforts to his own family and to others, and perform good works as far as possible. If you cannot do that, how do you profess to be a man? You are not a householder even, -- what to talk of Moksha for you!!”
This is my advice to you, my beloved co-religionists. Of course, do not do any wrong, do not injure or tyrannize anyone, but try to do good to others as much as you can. But to passively submit to wrong done by others is a sin, -- with the householder; he must try to pay them back in their own coin then and there. The householder must earn money with great effort and enthusiasm, and by that must support and bring comforts to his own family and to others, and perform good works as far as possible. If you cannot do that, how do you profess to be a man? You are not a householder even, -- what to talk of Moksha for you!!”
“How can renunciation come to the people of a country, in whose minds the desires of bhoga (enjoyment) have not been the least satisfied? For this reason, find out, first of all, the ways and means by which man can get enough to eat, and have enough luxuries to enable them to enjoy life a little; and then gradually, true vairagyam (dispassion) will come, and they will be fit and ready to realize religion in life. The people of England and America, how full of rajas they are! They have become satisfied with all sorts of worldly bhogas.”(Volume 5/Shri Priya Nath Sinha/VI)
Swamiji clearly says that a poor man has no use for the high spiritual and ethical laws. What does that show? It means that he recognized that in the achievement of material prosperity the high ethical principles cannot always be maintained and that the masses should conduct their life in spite of these lapses. This may seem a dangerous doctrine.
But its justification is not far to seek. We have again and again pointed out that a mere formal observance of high moral principles will little benefit us, on the other hand, injure us a great deal, if there is not an inner preparedness.
It is no good prescribing high principles unless there is the capacity to practice it. We must prescribe to everyone according to his capacity. This is a well-known principle of Hinduism.
Besides, it is wrong to think that such simplicity was always the way of India. If we may believe our ancient literature, we find that our forefathers enjoyed the height of luxury. Many evidences are found in corroboration of this fact.
Why should India in the present age make its ideal different?
Some would say that simple living and high thinking should be the ideal
of India. India cannot follow the so-called ancient ideal of simplicity
in material lfie. He makes that responsible for our subjection to Islamic rule.
Surely the Swami cannot want us to continue in that abject condition.
He taunts us for our foolish inveighing against material civilization.
He says that the people must have plenty of enjoyment. We think not, and we believe that in this we are following the Swami Vivekananda.
We have very clear utterances on this subject. “First make the people of the country stand on their legs by rousing their inner power, first let them learn to have good food and clothes and plenty of enjoyment – and then tell them how to be free from the bondage of enjoyment.” (Volume 7/ Conversations And Dialogues/XII)
For him that is his highest religion. For we must remember that our purpose is to help a man onwards and not merely to make him formally moral. And in order to help him, we must allow him scope enough to express his inner nature, however vile, in action and life. Otherwise his progress would be stunted. We have, therefore, to recognize gradations of ideals, and in the case of the majority of people, an ideal which will undoubtedly have in it much that is undesirable (as considered from the highest standpoint) along with what is good.
We have, therefore, to do our normal best to achieve material prosperity, such as an average householder always wants. We must remember that the standard of prosperity is always a relative one.
In an age in which no material comfort was known, the present-day standard would surely not have been dreamt of. But when all other peoples are living according to a certain standard, we cannot expect that India alone would live in the primitive style.
“We talk foolishly against material civilization. The grapes are sour. Even taking all that foolishness for granted, in all India there are, say, a hundred thousand really spiritual men and women. Now, for the spiritualization of these, must three hundred millions be sunk in savagery and starvation? Why should any starve? How was it possible for the Hindus to have been conquered by the Mahomedans? It was due to the Hindus’ ignorance of material civilization… Material civilization, nay, even luxury is necessary to create work for the poor.”
“You have not the capacity to manufacture a needle and you dare to criticize the English, - fools! Sit at their feet and learn from them the arts, industries and the practicality necessary for the struggle of existence.”
The next point to determine is about the means of attaining material prosperity.Skill India: “It would be better if the people got a little technical education that they might find work and earn their bread, instead of dawdling about and crying for service.”
Two ways are before us: the ancient way of small-scale industry; and the modern method of large-scale production. What has Swamiji to say about these means? Does he favor small-scale industrial method? Or the modern industrial method?
His attitude towards the modern developments in India was touchingly revealed in an utterance recorded by Sister Nivedita in her The Master as I See Him.
The Sister and a few others had gone on a visit to Gopaler Ma (a lady disciple of Sri Ramakrishna, -herself a great saint) in her little room in a temple compound over the Ganges a few miles off Calcutta. “Nothing could seem so dream-like, as, in the midst of our busy hurrying world, the thought of spots like this little cell of Gopaler Ma, enshrining her silent intensity of peace.”
When they returned and spoke of the visit to the Swami, he said: “Ah! This is the old India that you have seen, the India of prayers and tears, of vigils and fasts, that is passing away, never to return!”
The Swami was indeed fully aware of the changes India was passing through and the new conditions that would emerge, and he asked us to prepare for them. He knew that modernism in the economic and industrial life also cannot be resisted.
He wanted us to follow the West in our industrial reorganization. Let us quote: “You must learn the power of organization of the Europeans.”
“The Hindus have to learn a little bit of materialism from the West and teach them a little bit of spirituality.” “India has to learn from Europe the conquest of external nature, and Europe has to learn from India the conquest of internal nature.”
“As Western ideas of organization and external civilization are penetrating and pouring into our country, whether we will have them or not, so Indian spirituality and philosophy are deluging the lands of the West. None can resist it, no more can we resist some sore of material civilization from the West.”
“They (Western people) will, no doubt, be your Guru regarding practical sciences etc., for the improvement of material conditions, and the people of our country will be their Guru in everything pertaining to religion.”
“We need technical education, and all else which may develop the industries, so that men, instead of seeking for service, may earn enough to provide for themselves, and save something against the rainy day.” “If we are to live at all, we must be a scientific nation.” [Evidently both theoretically and practically.] “
“If I can get some unmarried graduates, I may try to send them over to Japan and make arrangements for their technical education there, so that when they come back, they may turn their knowledge to the best account for India. What a good thing will that be!
... There, in Japan, you find a fine assimilation of knowledge, and not its indigestion as we have here. They have taken everything from the Europeans, but they remain Japanese all the same, and have not turned European.”
“The salvation of the West depends as much upon the acceptance of the highest rationalistic principles of the Vedanta, as that of the East upon the learning and the practical application of the sciences from the West. ‘Science coupled with Vedanta’ was the ideal.
There is a piece of Bengali writing of his, as yet unpublished, where the Swami says: “Now the idea is to develop his Math by degrees into a finished university, in which, along with philosophical and religious culture, there will be a fully equipped Technical Institute; this would be attended to first. Other branches will be gradually added afterwards.”
And describing his plan of work for India, he says: “In Central India, near Hazaribagh and such other districts (Koderma?) , there can yet be had fertile, well-watered, healthy land, without much difficulty. We shall have to secure a big plot of land in that region and construct a big technical school, and by degrees, workshops etc., on it…”
We believe these two quotations are conclusive. We, therefore, conclude that the Swami wanted that Indians should learn Western industrial methods and apply them to their conditions.
[* With thanks sourced from : https://en.wikisource.org/wiki/]
PrabuddhaBharata/November 1930/The Economic Views of Swami Vivekananda. The Editor (Swami Ashokananda) प्रबुद्ध भारत / नवंबर 1930 / स्वामी विवेकानन्द के आर्थिक विचार.]
We have very clear utterances on this subject. “First make the people of the country stand on their legs by rousing their inner power, first let them learn to have good food and clothes and plenty of enjoyment – and then tell them how to be free from the bondage of enjoyment.” (Volume 7/ Conversations And Dialogues/XII)
In course of a lecture at Madras, he said: “Physical weakness is the cause at least of one-third of our miseries. We are lazy; we cannot work; we cannot combine; we do not love each other; we are intensely selfish; not three of us can come together without hating each other, without being jealous of each other.
We think many high things and never do them; parrot-like, thinking has become a habit with us, and never doing. What is the cause of that? Physical weakness. this sort of weak brain is not able to do anything; we must strengthen it. First of all, our young men must be strong. Religion will come afterwards.
Be strong, my young friends; this is my advice to you... You will understand the mighty genius and the mighty strength of Krishna better with a little of strong blood in you. You will understand the Upanishads better and the glory of the Atman, when your body stands firm upon your feet, and you feel yourselves as men.” (Complete Works, III, pp. 241-242). We think many high things and never do them; parrot-like, thinking has become a habit with us, and never doing. What is the cause of that? Physical weakness. this sort of weak brain is not able to do anything; we must strengthen it. First of all, our young men must be strong. Religion will come afterwards.
For him that is his highest religion. For we must remember that our purpose is to help a man onwards and not merely to make him formally moral. And in order to help him, we must allow him scope enough to express his inner nature, however vile, in action and life. Otherwise his progress would be stunted. We have, therefore, to recognize gradations of ideals, and in the case of the majority of people, an ideal which will undoubtedly have in it much that is undesirable (as considered from the highest standpoint) along with what is good.
We have, therefore, to do our normal best to achieve material prosperity, such as an average householder always wants. We must remember that the standard of prosperity is always a relative one.
In an age in which no material comfort was known, the present-day standard would surely not have been dreamt of. But when all other peoples are living according to a certain standard, we cannot expect that India alone would live in the primitive style.
“We talk foolishly against material civilization. The grapes are sour. Even taking all that foolishness for granted, in all India there are, say, a hundred thousand really spiritual men and women. Now, for the spiritualization of these, must three hundred millions be sunk in savagery and starvation? Why should any starve? How was it possible for the Hindus to have been conquered by the Mahomedans? It was due to the Hindus’ ignorance of material civilization… Material civilization, nay, even luxury is necessary to create work for the poor.”
“You have not the capacity to manufacture a needle and you dare to criticize the English, - fools! Sit at their feet and learn from them the arts, industries and the practicality necessary for the struggle of existence.”
The next point to determine is about the means of attaining material prosperity.Skill India: “It would be better if the people got a little technical education that they might find work and earn their bread, instead of dawdling about and crying for service.”
Two ways are before us: the ancient way of small-scale industry; and the modern method of large-scale production. What has Swamiji to say about these means? Does he favor small-scale industrial method? Or the modern industrial method?
His attitude towards the modern developments in India was touchingly revealed in an utterance recorded by Sister Nivedita in her The Master as I See Him.
The Sister and a few others had gone on a visit to Gopaler Ma (a lady disciple of Sri Ramakrishna, -herself a great saint) in her little room in a temple compound over the Ganges a few miles off Calcutta. “Nothing could seem so dream-like, as, in the midst of our busy hurrying world, the thought of spots like this little cell of Gopaler Ma, enshrining her silent intensity of peace.”
When they returned and spoke of the visit to the Swami, he said: “Ah! This is the old India that you have seen, the India of prayers and tears, of vigils and fasts, that is passing away, never to return!”
The Swami was indeed fully aware of the changes India was passing through and the new conditions that would emerge, and he asked us to prepare for them. He knew that modernism in the economic and industrial life also cannot be resisted.
He wanted us to follow the West in our industrial reorganization. Let us quote: “You must learn the power of organization of the Europeans.”
“The Hindus have to learn a little bit of materialism from the West and teach them a little bit of spirituality.” “India has to learn from Europe the conquest of external nature, and Europe has to learn from India the conquest of internal nature.”
“As Western ideas of organization and external civilization are penetrating and pouring into our country, whether we will have them or not, so Indian spirituality and philosophy are deluging the lands of the West. None can resist it, no more can we resist some sore of material civilization from the West.”
“They (Western people) will, no doubt, be your Guru regarding practical sciences etc., for the improvement of material conditions, and the people of our country will be their Guru in everything pertaining to religion.”
“We need technical education, and all else which may develop the industries, so that men, instead of seeking for service, may earn enough to provide for themselves, and save something against the rainy day.” “If we are to live at all, we must be a scientific nation.” [Evidently both theoretically and practically.] “
“If I can get some unmarried graduates, I may try to send them over to Japan and make arrangements for their technical education there, so that when they come back, they may turn their knowledge to the best account for India. What a good thing will that be!
... There, in Japan, you find a fine assimilation of knowledge, and not its indigestion as we have here. They have taken everything from the Europeans, but they remain Japanese all the same, and have not turned European.”
“The salvation of the West depends as much upon the acceptance of the highest rationalistic principles of the Vedanta, as that of the East upon the learning and the practical application of the sciences from the West. ‘Science coupled with Vedanta’ was the ideal.
There is a piece of Bengali writing of his, as yet unpublished, where the Swami says: “Now the idea is to develop his Math by degrees into a finished university, in which, along with philosophical and religious culture, there will be a fully equipped Technical Institute; this would be attended to first. Other branches will be gradually added afterwards.”
And describing his plan of work for India, he says: “In Central India, near Hazaribagh and such other districts (Koderma?) , there can yet be had fertile, well-watered, healthy land, without much difficulty. We shall have to secure a big plot of land in that region and construct a big technical school, and by degrees, workshops etc., on it…”
We believe these two quotations are conclusive. We, therefore, conclude that the Swami wanted that Indians should learn Western industrial methods and apply them to their conditions.
[* With thanks sourced from : https://en.wikisource.org/wiki/]
PrabuddhaBharata/November 1930/The Economic Views of Swami Vivekananda. The Editor (Swami Ashokananda) प्रबुद्ध भारत / नवंबर 1930 / स्वामी विवेकानन्द के आर्थिक विचार.]
============
A Voyage in 1893 that Changed India!!
A Voyage in 1893 that Changed India!!
This one journey affected India’s destiny in many ways. It created and set into motion the Indian steel industry such that today Indians are the leading steel manufacturers around the world with Arcelor Mittal as #1 and Tata Steel as #5 in the world! On the spiritual side, it first presented the Vedantic ideas to US.
See below an interesting letter that Jamshetji Tata – the pioneer of Indian Science and learning wrote to Swami Vivekananda recalling their voyage from Japan to Chicago on a ship in 1893! Here he is asking Swami Vivekananda to take leadership of the Research Institute of Science (later to become the Halo-ed Indian Institute of Science, Bangalore)!
One of these luminaries was going to export something (Indian Spirituality) and the other was going to import something (Steel Industry technology). Both were in their own ways trying to link an India of the past to an India of the Future! Little realizing that their actions would affect millions in the coming centuries!
Here is what Dr. Abdul Kalam (India’s President) says about their meeting.. very significant words!
At this point let me share the meeting between Swami Vivekananda and Jamshedji Nusserwanji Tata during a ship journey. It happened in 1893. A ship was sailing Japan to USA. There were hundreds of people in that ship including two significant personalities. Swami Vivekananda and Jamshedji Tata were in that ship. Swamiji asked Jamshedji for what mission he was traveling. Jamshedji said that he wanted to bring steel industry to India.
Swami Vivekanda blessed him. He suggested steel technology had two components – one is steel science and the other is manufacturing technology.
What can you bring to this country in material technology – you will have to build material science within the country. Jamshedji was thinking and thinking and made a decision. Earlier when Jamshedji went to London he asked for technology transfer for Steel Plant. UK steel manufacturers looked at Jamshedji and said that if Indians make steel, Britishers will eat it.
Jamshedji crossed Atlantic Ocean, talked to Americans and brought manufacturing technology for steel. And the Tata Steel was established in Jamshedpur. He seeded and worked for the steel plant.
Jamshedji is not there now, but 7 million tones per annum steel is rolling out. The visionary Jamshedji gave one portion of his asset for starting a science institute today known as Indian Institute of Science at Bangalore.
The message I would like to convey to this audience, dream gives vision, Vision gives thoughts and thought leads to actions. Jamshedji brought two establishment to this country – first one was steel plant and the other was an educational research institution. Hence have a goal, persevere and work hard to succeed.
Now you will realise the significance of the letter from Jamshedji to Swami Vivekananda. A visionary like Jamshedji with the blessing of Swamiji established Indian Institute of Science in 1905 with his funds. The IISc born out of a vision of great minds is the foremost scientific research institution providing post graduate education. This institution as envisaged by Swami Vivekananda dreamt, has one of the best material science lab., providing the best of research results for development and production of material for various R&D labs and industries.
Now you will realise the significance of the letter from Jamshedji to Swami Vivekananda. A visionary like Jamshedji with the blessing of Swamiji established Indian Institute of Science in 1905 with his funds. The IISc born out of a vision of great minds is the foremost scientific research institution providing post graduate education. This institution as envisaged by Swami Vivekananda dreamt, has one of the best material science lab., providing the best of research results for development and production of material for various R&D labs and industries.
Also Indian Institute of Science is a world class institution in various areas for physics, aerospace technology, knowledge products, bio-science and bio- technology. This is the one institution where convergence of technology like bio-technology, information technology and nano-technology is emerging. The results will have tremendous influence in improving solar cell efficiency and healthcare, particularly drug delivery system. This institution also participated in the research and development of space programmes, defence programmes and also many societal missions.
Jamshetji Tata’s letter to Swami Vivekananda
Dear Swami Vivekananda ,
I trust, you remember me as a fellow -traveller on your voyage from Japan to Chicago. I very much recall at this moment your views on the growth of the ascetic spirit in India, and the duty, not of destroying, but of diverting it into useful channels.
I recall these ideas in connection with my scheme of Research Institute of Science for India, of which you have doubtless heard or read. It seems to me that no better use can be made of the ascetic spirit than the establishment of monasteries or residential halls for men dominated by this spirit, where they should live with ordinary decency, and devote their lives to the cultivation of sciences – natural and humanistic.
I trust, you remember me as a fellow -traveller on your voyage from Japan to Chicago. I very much recall at this moment your views on the growth of the ascetic spirit in India, and the duty, not of destroying, but of diverting it into useful channels.
I recall these ideas in connection with my scheme of Research Institute of Science for India, of which you have doubtless heard or read. It seems to me that no better use can be made of the ascetic spirit than the establishment of monasteries or residential halls for men dominated by this spirit, where they should live with ordinary decency, and devote their lives to the cultivation of sciences – natural and humanistic.
I am of opinion that, if such a crusade in favour of an asceticism of this kind were undertaken by a competent leader, it would greatly help asceticism, science, and the good name of our common country; and I know not who would make a more fitting general of such a campaign than Vivekananda.
Do you think you would care to apply yourself to the mission of galvanazing into life our traditions in this respect? Perhaps you had better begin with a fiery pamphlet rousing our people in this matter. I should cheerfully defray all the expenses of publication.
23rd November 1898
Jamshedji N Tata’
23rd November 1898
Jamshedji N Tata’
[ *With thanks Soueced from http://www.patheos.com/blogs/drishtikone/2007/07/voyage-1893-changed-india/]
============================
============================
20.
Sri Ramakrishna and the future of India
শ্রীরামকৃষ্ণ ও ভবিষ্যৎ ভারত
(" Beginning of the Golden Age" & Golden Jubilee Year 2016)
Sri Ramakrishna and the future of India
শ্রীরামকৃষ্ণ ও ভবিষ্যৎ ভারত
(" Beginning of the Golden Age" & Golden Jubilee Year 2016)
Swami Vivekananda once said-" From the date that the Ramakrishna Incarnation was born, has sprung the Satya-Yuga (Golden Age)." What is the significance of this statement - the Golden Age has sprung? Does it mean 'Truth-Era' has begun? Does it mean that- From the date that the Sri Ramakrishna Incarnation was born, the immorality, corruption, nastiness, unholiness, etc. prevailing in society, they all ended- everything become fine; and all the people of India became worshiper of truth? But it is said in our scriptures that the 'Era Change' happens in the humans thought process.
कलिः शयानो भवति संजिहानस् तु द्वापरः।
उत्तिष्ठंस् त्रेता भवति कृतं संपद्यते चरन्।
चरैवेति चरैवेति॥
"When one sleeps, it is Kaliyug. When one wakes up, it is Dwapar. When he stands, it is Treta and once he gets into action, he creates Satyug. Therefore, the characteristic of the Golden Age is - get along towards progress.Hence keep walking, keep walking. -'चरैवेति चरैवेति॥'
'One who does not put noble efforts tirelessly and relentlessly cannot achieve prosperity and glory. A lazy person who only thinks but does not do anything significant, gets destroyed due to this greatest sin. Ishwar helps only him who puts the best efforts. Hence keep walking, keep walking.'
[Krita indicates somebody who has accomplished his goals, who is happy and whose success has filled him with the feeling of contentment with life, somebody whose deeds are virtuous and who enjoys the fruit of his work. The meaning of the word conveys to us some characteristics of an average person living in the times when the Golden Age will prevail.
Krita means the goal and the fulfillment, the creation, the realisation and the completion, it means work, striving and activity, as well as the fulfilment of one’s destiny. The 'Satya -Yuga or Krita-yuga ' is also known as 'Era of Truth', or the Golden Age.]
We think, that cording to scripture Swami Vivekananda wants to say- that it is the Ramakrishna's life and words which revived the human beings, and inspired them to move on towards the highest goal of human-life. Before the emergence of Sri Ramakrishna, humans were lying asleep in lifeless state of darkness, in a deep sleep of ignorance. With the advent of Sri Ramakrishna, human's struggle to establish the glory of Real-Self began in a new way- suitable to modern age. People began to proceed for Self-determination in scientific way - in this way began the Golden-Age.
It can be said that Swami ji himself had experimented the above Shruti [Aitareya Brahmana 7.15 (verses 1-5)] in his own life and found that simile of Kali, Dwapar, Treta and Satya era have been mentioned to indicate the specific deffrences in mental conditions of human being. The simile of the "4 yugas" (phases of Time and Movement) are used in the context of changes which ocures in the Internal-Life of a person.The human mind sometimes remain in sleeping state, sometimes it becomes like arousal, or sometime arise and stand-up, and then start walking.
To say that - " From the date that the Ramakrishna Incarnation was born, has sprung the Satya-Yuga (Golden Age)."- Swami Vivekananda wants to say that our long- sleeping nation has started moving forward. We must reflect deeply on the core of this statement of Swami Vivekananda - and try to understand its implied meaning, and believe also that, yes- we are now really progressing on the path of expressing our inherent divinity.
Jagat-Guru Sri Ramakrishna came, and all division among human beeings was removed. All sorts of Differentiation between Rich and poor, Educated and uneducated, Brahmin and chandala, even the Woman and Man- went away. He demonstrated with his life, that all (without any exception) are fragment of the same divine love, the potentiality to realize the Truth is fully present in each soul. All differences among Hindu, Muslim, Christian is removed.
Swami Vivekananda said, " In this Incarnation, atheistic ideas ... will be destroyed by the sword of Jnana (knowledge), and the whole world will be unified by means of Bhakti (devotion) and Prema (Divine Love). Moreover, in this Incarnation, Rajas, or the desire for name and fame etc., is altogether absent. In other words, blessed is he who acts up to His teachings; whether he accepts Him or not, does not matter."
Swami Vivekananda said, " In this Incarnation, atheistic ideas ... will be destroyed by the sword of Jnana (knowledge), and the whole world will be unified by means of Bhakti (devotion) and Prema (Divine Love). Moreover, in this Incarnation, Rajas, or the desire for name and fame etc., is altogether absent. In other words, blessed is he who acts up to His teachings; whether he accepts Him or not, does not matter."
According to Swami Vivekananda the Character of Sri Ramakrishna is so excellent in all respects, that in front of His '' Perfection-rich Character'; the character of Sri Krishna and Sri Ramachandra gets faded. That very
'Avatara- Varishtha Character' of Sri Ramakrishna' predicts today, the new possibility of future India. If we try to build our character by keeping the character of Thakur (Sri Ramakrishna Paeamhansa Deva) in the Center, there will essentially be a radical change in our lives. Due to the variation of our vision (mental state), whether we accept Sri Ramakrishna as 'Avataar - Varishtha' or not His dominance will definitely have an impact on us.
Whether we consider him just a man, a great man, an Incarnation, or call him God - who soever will contemplate on Him in whatever way, 'Shraddha' (faith) towards Him is bound to emit automatically. And the spirit of perseverance about that shraddha, will turn our Life-View, and will certainly make us -Man! (That spirit of shraddha will convert Human-animal into Human Gods.) Whether we accept Sri Ramakrishna as our Savior, our patriarch (पैट्रीआर्क), or accept Him as our Role Model - in all respects He is the reservoir and bearer of 'Adwaita' principles- which means 'unity in diversity'. He is the symbol of unaltered synthesis of all multiplication of all the human beings.
We tend to imagine the ideal state of the Golden Age. We hope that one nation, one soul, one sentiment - 'वसुधैव कुटुम्बकम्' will be established in the entire wold. 'Coordination of will' - will be established among the people of all race and religion, and the people will have peace in their life. Swami Vivekananda says, The ideal society would be formed only by the harmonization of the knowledge of Brahmans-era, the civilization or culture of Kshatriya-era, endeavor for propagation of Vaisya-era, and egalitarian-ethos (समानतावादी) of Sudras. And this harmonization is possible only by the deliberations on the life of Sri Ramakrishna.
Even today, due to various reasons that discord, disunity and animosity are seen in our real life. And due to this, there deadly results are seen in Kashmir, Punjab, Assam (Haidrabad and J.N.U.) etc, like various events. The only way to remove them, is to preach the life and message of Sri Ramakrishna in right terms.
Those, who are devotees of Sri Ramakrishna, for them to hate or injure people of other faith or religions is absolutely unthinkable. If any one say that- 'I believe in Sri Ramakrishna and follow his commands, but in the name of religion I hate the people of other religion, or in name of money I differentiate between big and small people;' then we must understand that who soever he may be, but he is certainly not the follower of Sri Ramakrishna. Taking the name of Thakur by such ungrateful person, does not look elegant.
The ideal of Golden Age (Satya-Yuga) would be implemented only, if the followers of Sri Ramakrishna follow Him truly in letter and spirit. Only then the revivification of India and the entire world would be possible. Swami ji calls to the youth, says " Youth Arise ! Begin the Task of -BE AND MAKE !"
Dharma will again awake. Hear the sense of Dharma is Vaidik-dharma, which teaches the unity of all beings, whose basic principle is - 'सर्वं खल्विदं ब्रह्म' (All this is Verily Brahman), "तत्त्वमसि " (Thou art that - "You are Brahman")
So, Swami ji says,
‘O ye modern Hindus, de-hypnotise yourselves. The way to do that is found in your own sacred books. Teach yourselves, teach every one his real nature, call upon the sleeping soul and see how it awakes. Power will come, glory will come, goodness will come, purity will come, and everything that is excellent will come when this sleeping soul is roused to self-conscious activity. Aye, if there is anything in the Gita that I like it is these two verses,(13. 28, 29) coming out strong as the very gist, the very essence, of Krshna’s teaching: — "He who sees the Supreme Lord dwelling alike in all beings, the Imperishable in things that perish, he sees indeed. For seeing the Lord as the same, everywhere present, he does not destroy the Self by the Self, and thus he goes to the highest goal." (THE MISSION OF THE VEDANTA,Volume 3, Lectures from Colombo to Almora)
समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम्।
'विनश्यस्तु-अविनश्यन्तम्' यः पश्यति स पश्यति।।13.28।।
[यः who/ पश्यति sees/ 'विनश्यस्तु-अविनश्यन्तम्'- the unperishing परमेश्वरम् - 'अवतार-वरिष्ठ ठाकुर ' the Supreme Lord, among the perishing/ सः he/ पश्यति sees.]
13.28 Who sees the supreme ruler dwelling alike in all bodies and never perishing when they perish, he sees indeed.
One who, suffering from the (eye) disease called Timira, sees many moons, the person who sees one moon is distingusihed by saying, 'He alone sees,'The soul or the Self is uniform everywhere. Gold is the same in different forms of ornaments. The light from many lamps is the same.
The Self is indestructible all living beings are perishable. So also in all living being?s the soul is the same. The Self is the same in ants? elephants? kings? beggars? saints and rogues.change? growth? decay and death.--manifest themselves after the birth of the body. The Supreme Lord is one and changeless as He is birthless? decayless and deathless.
He sees rightly who sees the Supreme Lord (Thakur) as-- the one common consciousness in all beings. He is a Jivanmukta. He is the real seer or a liberated sage.The sage alone sees properly on account of knowledge. The whole world sees erroneously on account of ignorance.
समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम्।
न हिनस्त्यात्मनाऽऽत्मानं ततो याति परां गतिम्।।13.29।।
न हिनस्त्यात्मनाऽऽत्मानं ततो याति परां गतिम्।।13.29।।
[13.29 न not/ हिनस्ति destroys/ आत्मना by the self/ आत्मानम् the Self/ ततः then/ याति goes/ पराम् the highest/ गतिम् the goal.
समम् eally/ पश्यन् seeing/ हि indeed/ सर्वत्र everywhere/ समवस्थितम् eally dwelling/ ईश्वरम् the Lord/
(English Translation By Swami Gambirananda)
Since by seeing eally God who is present alike everywhere he does not injure the Self by the Self, therefore he attains the supreme Goal.
[स्वामी रामसुखदास जी की व्याख्या : जैसे दर्पणमें मुख नहीं होनेपर भी मुख दीखता है और स्वप्नमें हाथी नहीं होनेपर भी हाथी दीखता है? ऐसे ही संसार नहीं होनेपर भी संसार दीखता है। अगर संसारकी तरफ दृष्टि न रहे तो संसार हैरूपसे नहीं दीखेगा। परमात्मा ही हैरूपसे दीख रहा है -- इस बातको साधक दृढ़तासे मान ले? फिर चाहे वह,अभी न दीखे? पर बादमें दीखने लग जायगा।
अभी भले ही परमात्मा न दीखे? पर साधक ऐसा दृढ़तासे मान ले कि हैरूपसे तो केवल परमात्मा ही है? संसार नहीं है? तो बादमें उसको ऐसा अनुभव होने लग जायगा। कारण कि मिथ्या वस्तु कबतक टिकी रहेगी और सत्य वस्तु कबतक छिपी रहेगी सम्बन्ध -- इसी अध्यायके छब्बीसवें श्लोकमें भगवान्ने क्षेत्रक्षेत्रज्ञके संयोगकी बात बतायी। इस संयोगसे छूटनेके दो उपाय हैं -- परमात्माके ('3rdH' श्रीरामकृष्ण देव /The sypathetic gangelya-Heart) साथ अपने स्वतःसिद्ध सम्बन्धको पहचानना और प्रकृति ( आदतन शरीर+मन '2H'-Hand + Head) से अपने माने हुए सम्बन्धको तोड़ना।]
English Commentary By Swami Sivananda:
This is the vision of a liberated sage. The Supreme Self abides in all forms. There is nothing apart from It.An ignorant man destroys the Self by identifying himself with the body, and the modifications of the mind and by not seeing the one Self in all beings.
He has a blurred vision. His mind is very gross. He cannot think of the subtle Self. He is swayed by the force of ignorance. He mistakes the impure body for the pure Self. He has false knowledge. But the sage has knowledge of the Self or true knowledge and so he beholds the one Self in all beings. An ignorant man is the slayer of his Self. He destroys this body and takes another body and so on. But he who beholds the one Self in all beings does not destroy the Self by the self. Therefore he attains the Supreme Goal i.e. he attains release from the round of birth and death.
Knowledge of the Self leads to liberation or salvation. Knowledge of the Absolute annihilates the ignorance in toto. If the ignorance is destroyed and false knowledge is also destroyed. all evils are simultaneously destroyed.Those who have realised that unity of the Self in all these diverse forms are never caught in the meshes of birth and death.
They attain the state of Turiya (the fourth state beyond waking? dreaming and deep sleep) where "form and sound" (नाम-रूप) do not exist. The self is every bodys friend and also his enemy as well.
[(sourced with thanks from/ http://www.gitasupersite.iitk.ac.in)]
This State Of Turiya can not be understood with the intellect. This is an object which we need to feel or experience ourselves. Swami Vivekananda has described this 'State of Turiya' (the fourth state beyond waking, dreaming and deep sleep) where form and sound (Nama-Rupa) do not exist; very beautifully in a poem named-
' The Hymn of Samadhi'
(Rendered from Bengali)
Lo! The sun is not, nor the comely moon,
All light extinct; in the great void of space
Floats shadow-like the image-universe.
In the void of mind involute, there floats
The fleeting universe, rises and floats,
Sinks again, ceaseless, in the current "I".
Slowly, slowly, the shadow-multitude
Entered the primal womb, and flowed ceaseless,
The only current, the "I am", "I am".
Lo! 'Tis stopped, ev'n that current flows no more,
Void merged into void — beyond speech and mind!
Whose heart understands, he verily does.
Lo! The sun is not, nor the comely moon,
All light extinct; in the great void of space
Floats shadow-like the image-universe.
In the void of mind involute, there floats
The fleeting universe, rises and floats,
Sinks again, ceaseless, in the current "I".
Slowly, slowly, the shadow-multitude
Entered the primal womb, and flowed ceaseless,
The only current, the "I am", "I am".
Lo! 'Tis stopped, ev'n that current flows no more,
Void merged into void — beyond speech and mind!
Whose heart understands, he verily does.
বীরবাণী
প্রলয় বা গভীর সমাধি
বাগেশ্রী—আড়া
নাহি সূর্য নাহি জ্যোতিঃ নাহি শশাঙ্ক সুন্দর।
ভাসে ব্যোমে ছায়া-সম ছবি বিশ্ব-চরাচর॥
অস্ফুট মন আকাশে, জগত সংসার ভাসে,
ওঠে ভাসে ডুবে পুনঃ অহং-স্রোতে নিরন্তর॥
ধীরে ধীরে ছায়া-দল, মহালয়ে প্রবেশিল,
বহে মাত্র ‘আমি আমি’ — এই ধারা অনুক্ষণ॥
সে ধারাও বদ্ধ হল, শূন্যে শূন্য মিলাইল,
‘অবাঙমনসোগোচরম্’, বোঝে — প্রাণ বোঝে যার॥
[ " प्रलय या गहरी समाधि "
(Holocaust or Deep Trance)
सूर्य भी नहीं है, ज्योतिर्मय सुंदर शशांक भी नहीं,
प्रतिबिम्ब-सा व्योम में यह विश्व नजर आता है।
मनो-आकाश अस्फुट..., भासमान विश्व-ब्रह्माण्ड वहाँ
अहंकार-स्रोत ही में तिरता डूब जाता है।
धीरे धीरे प्रतिबिम्बों का समूह प्रलय में समाया जब
निज ' नाम-रूप ' के अहंकार की धारा उसी में लीन हो जाती है ।
रुद्ध हो गयी वह धारा, शून्य में लीन हो गया शून्य,
'अवांग-मन-सगोचरम ' को वह जाने जो 'ज्ञाता' है !]
The last line of the poem in Bengali is- ' বোঝে প্রাণ বোঝে যার '('Bojhe Praan Bojhe Jaar.')'Heart understands' - but not uttered from the mouth (like Dumb's molasses).
[This means it the Spirit (आत्मा) who experienced the Holy Spirit (life Energy 'Existence-Knowledge-Bliss सच्चिदानन्द-परमात्मा);The 'ego' Seeming to say that 'I' came to know the Holy-spirit , in fact that ego was absorbed in that ' Holocaust or Samadhi ', Now who can say? ]
Swamiji says, "Here I stand and if I shut my eyes, and try to conceive my existence,"I", "I", "I", what is the idea before me? The idea of a body. Am I, then, nothing but a combination of material substances? The Vedas declare, “No”. I am a spirit living in a body.I am not the body. The body will die, but I shall not die. Here am I in this body; it will fall, but I shall go on living. I had also a past. The soul was not created, for creation means a combination which means a certain future dissolution."(Read at the Parliament on 19th September, 1893)]
Take the case of the infinite ocean. There is no limit to its water. Suppose a pot is immersed in it: there is water both inside and outside the pot. The jnani sees that both inside and outside there is nothing but Paramatman. Then what is this pot? It is "I-consciousness". Because of the pot the water appears to be divided into two parts; because of the pot you seem to perceive an inside and an outside. One feels that way as long as this pot of "I" exists. When the "I" disappears, what is remains. That cannot be described in words.
If anyone keep thinking these thoughts in mind with Sraddha (faith upon Him), then what will happen to him? His heart and his life-view will be constantly expanding. His mind will gradually become liberal. And he, himself wil think what about Him? That He is the Satchidananda by nature, He is 'Sat-Chit-Anandamay'- He is the Blissful. Acharya Shankara says,
दृष्टिं ज्ञानमयीं कृत्वा पश्येद ब्रह्ममयं जगत ।
सा दृष्टि परमोदारा न नासाग्रविलोकिनी ।।
सा दृष्टि परमोदारा न नासाग्रविलोकिनी ।।
What is the meaning of - Sat ? That means- Of course He is ! Expression of deism, a sense of theological rationalism that believes in God. That is called Sat. Asat means, which can not be in three times, materially the meaning of sat and asat is not good and bad. It means that He is. He is 'chita swaraupa'. He is 'consciousness', the Chaitnya (Awareness). In Durga-Saptasati it is said -' या देवी सर्वभूतेषु चिति-रूपेण संस्थिता ।' She is chiti - She is the Realization! She feels everything. And She is blissful.
How this Bliss is understood? When the bliss flows, it flows in the form of tangible love. Therefore, if we ponder over the Brahman in this way, that 'He is ubiquitous', 'He resides in all organisms','He resides in all the people.' Moreover, 'He is beyond all the people,also,' 'He is inside me, He is outside me also.' He, who is Incessant, sat, chinmay or spiritual, chitt-swarup or Heart of the heart, consciousness or feeling, joyful. It is He, who flows in many propensities in the form of tangible love, who embrace (hug) all, He is everywhere and inside me also.
That person who contemplate in this way, he can't hate anyone, he can't envy anyone, he can't injure anyone, he can't be selfish, he can't be impotent. His inner power is awakened, inside his heart knowledge emerge, and a fountain of tangible love being flown from his heart wants to embrace all. This is the right way to be real Man. This is the right path to do good to world.
That person who contemplate in this way, he can't hate anyone, he can't envy anyone, he can't injure anyone, he can't be selfish, he can't be impotent. His inner power is awakened, inside his heart knowledge emerge, and a fountain of tangible love being flown from his heart wants to embrace all. This is the right way to be real Man. This is the right path to do good to world.
Now, if some foreign scholars and some home-bred (indigenous) people who have read some pure books of foreigners, who have never heard these words in their whole life, who never thinks to practice concentration upon these words, and if they say- these are all fictitious, false,fake, mythical tittle-tattle. And hearing those words, if we think that what such people are saying is right, then nowhere in Tri-World, their is any power which can remove our afflictions. Who says like this, to those so-called 'Intelligent- persons' acharya Shankra says-
स्वात्मानं शृणु मुर्ख त्वं श्रुत्या युक्त्या च पुरुषम ।
देहातीतं सदाकारं सुदूर्दर्शं भवादृशै : ।।
देहातीतं सदाकारं सुदूर्दर्शं भवादृशै : ।।
O you ignorant one ! Try to know, with the help of Shruti (Veda-Upnishad) and reasoning, your own Self, which is called as Purusha. This Atman is 'dehatit' transcendental not just a body, it is different from the body, (not a void but) the very form of existence, and very difficult for 'Intelligent- persons'- like you to realize.
To keep such faith, is true shraddha, this (Astikya-buddhi) is true spirituality. Faith in own soul. Faith in the power of own spirit. From which source the power is coming? (The horse pulls the cart, and He pulls the Horse ?) Their is the spirit in me, that is why I am strong. Their is the spirit in me, that is why the knowledge awakens in my heart.Their is the spirit in me, so I feel ecstasy. Their is the spirit in me, so I can love people, Love for all the humanity can flow from my heart. Holding this belief in the heart, that the Schchidanandm spirit is within me, and then leading our daily life is called spirituality.
Only this spirituality can bring the true equality among human beings. Those who are plundered, tortured, oppressed, exploited, ignorant, poor, hungry - this spirituality only can radiate smile on their face. If, this spirituality, this
love, this goodness, this knowledge, this power, this heroism is not awake, smiles on
their faces can not be depicted, India can not be revivified, and till then the upliftment of whole world is not possible.
[*** পরিপ্রশ্নেন -২ শ্রী নবিনীহরন মুখোপাধ্যায় / प्रलय या गहरी समाधि " [ ***22] परिप्रश्नेन]
"नरेन्द्र इच्चरतः सखा"
The
consciousness of the Liberator (Saviour- Neta) is alive in every human heart. We
also call it Jagadguru, which means the teacher of mankind or the
Spiritual Leader of Mankind. Human community exists in awareness and
develops under the care of the Spirit of Leadership, who is felt and
recognised intuitively, and who is also called Messiah: the Saviour.The history of holiness likes to repeat itself. Divine teachings continue to flow from India, through Jagat-Guru Sri Ramakrishna and his messengers, angels and prophets who bring with them the divine light, the Light of Akhil Bharat Vivekananda Yuva Mahamandal With the method of '3H Development' and 'Open Eyed Meditation' taught by Jagat-Guru Sri Ramakrishna.
In his lecture 'The Mission of the Vedanta' Swami Vivekananda says- " Shrimad Bhagwata says ' अवताराः हि असंख्याः ', that Incarnations are infinite, leaving ample scope for as many as you like to come." Therefore, in our country there is no interruption in the path of any new incarnation or prophet."
Following is a passage from the Aitareya Brahman.
अथ हैक्ष्वाकं वरुणो जग्राह, तस्य होदरं जज्ञे ।
तद् उ ह रोहितः शुश्राव, सो sरण्याद् ग्रामं एयाय ।
तं इन्द्रः पुरुषरूपेण पर्येत्योवाच -
नाना श्रान्ताय श्रीरस्तीति रोहित शुश्रुम ।
पापो नृषद्वरो जन इन्द्र इच्चरतः सखा ॥
तद् उ ह रोहितः शुश्राव, सो sरण्याद् ग्रामं एयाय ।
तं इन्द्रः पुरुषरूपेण पर्येत्योवाच -
नाना श्रान्ताय श्रीरस्तीति रोहित शुश्रुम ।
पापो नृषद्वरो जन इन्द्र इच्चरतः सखा ॥
"Then
Varuna seized Aikshvaaka; his belly swelled up.This Rohita heard; he
went from the forest to the village.To him Indra came in human form and
said - 'Manifold is the prosperity of him who is weary (after great
effort), so we have heard O Rohita; Evil is he who stays put among men,
Indra (God) is the comrade (Playmate) of the wanderer.'
"A laborious person, first makes his Body and Mind strong and then his soul/Heart becomes deserving of greatest fruits of actions- 'Perfection-filled Character ! Efforts destroy all road-blocks. Hence keep walking, keep walking.
[This is a famous verse supposedly also quoted often by The Buddha to his disciple.]
"A laborious person, first makes his Body and Mind strong and then his soul/Heart becomes deserving of greatest fruits of actions- 'Perfection-filled Character ! Efforts destroy all road-blocks. Hence keep walking, keep walking.
[This is a famous verse supposedly also quoted often by The Buddha to his disciple.]
नित्य जो गतिशील है बस, इन्द्र (ईश्वर) तो है उसी का सखा
इसलिए चलते रहो - चलते रहो …
इसलिए चलते रहो - चलते रहो …
He who is always just dynamic, Indra (God) becomes his play mate
Hence- 'चर एव' keep walking, keep walking....For us The Mahamandal Workers: Narendra is the Playmate of the wanderer.' So, for us the above verse should be read as- " नरेन्द्र इच्चरतः सखा"
॥ इन्द्रं वर्धन्तो अप्तुरः कृण्वन्तो विश्वं आर्यं अपघ्नन्तो अराव्णः ॥
"Augmented by Indra's strength, civilize the world by destroying the non-liberal and jealous ones." ~ Rigveda ९.६३.५
॥ नरेन्द्रं वर्धन्तो अप्तुरः कृण्वन्तो विश्वं आर्यं अपघ्नन्तो अराव्णः॥
"Augmented by NARENDRA'S strength, civilize the world by our motto - 'BE AND MAKE' and then 'HAVE' the Manliness ( or have Moksha, the 4th Purushartha) :
Creativity is ultimately about 'MAKING', but is preceded by reflective 'BEING', and completed by the satisfaction of a non-material 'HAVING'. From spiritual reality to transactional pragmatism, from the paramarthika to the vyavaharika, is a theme in Veda. It is intrinsic to the idea of the cycle of 'Work' or 'Making' (karma).
Alfred Lord Tennyson's poem 'The Charge of the Light Brigade ', describes how the 600 mounted suicide squad ' Nobel Six Hundred' listening to - order of their commander -" Go ahead, soldiers!' or 'forward, the Light Brigade.' begine their march to sacrifice their life on the alter of Motherland. [This poem was very much liked also by Swami Vivekananda, he had mentioned a few lines of this poem in his letters.
Cannon to right of them,
Cannon to left of them.
Cannon in front of them,
Volley'd and thunder'd;
Storm'd at with shot and shell,
Boldly they rode and well.
Into the jaws of Death,
Into the mouth of Hell.
Rode the six hundred,
Theirs not to make reply.
" Theirs not to reason why,
Theirs but to do and die."
Into the valley of Death,
Rode the six hundred..
When can their glory fade?
O the wild charge they made!
All the world wondered.
Honour the charge they made,
Honour the Light Brigade,
Noble six hundred !
Cannon to left of them.
Cannon in front of them,
Volley'd and thunder'd;
Storm'd at with shot and shell,
Boldly they rode and well.
Into the jaws of Death,
Into the mouth of Hell.
Rode the six hundred,
Theirs not to make reply.
" Theirs not to reason why,
Theirs but to do and die."
Into the valley of Death,
Rode the six hundred..
When can their glory fade?
O the wild charge they made!
All the world wondered.
Honour the charge they made,
Honour the Light Brigade,
Noble six hundred !
If we want to make India a great nation,and want to bring great change in the character of its youth, then we should also be prepared sacrifice or lives for this New Youth Movement's Motto-'BE AND MAKE.'
Swami ji says, " Let New India arise, out of the peasants' cottage, grasping the plough ; out of the huts of the fisherman, the cobbler, and the sweeper. Let her emanate from the factory, from marts, and from markets. Let her emerge from groves and forests, from hills and mountains." (Memories of European Travel / Volume 7 )
[That means, let new in India emanate from those neglected common people, who have assimilated the essence of the Vaidik Dharma-'सर्वं खल्विदं ब्रह्म'! 'Give them only half a piece of bread, and the whole world will not be big enough to contain their energy; they are endowed with the inexhaustible vitality of a Raktabija. because these common people have suffered oppression for thousands of years; suffered it without murmur, and as a result have got wonderful fortitude. They have suffered eternal misery, which has given them unflinching vitality.' And, besides, they have got the wonderful strength that comes of a pure and moral life, (such a Character) which is not to be found anywhere else in the world. Such peacefulness, such contentment, such love, such power of silent and incessant work, and such manifestation of lion's strength in times of action — where else will you find these!"]
" Skeletons of the Past, there, before you, Are Your Successors, the (common people, who have assimilated the essence of the Vaidik Dharma-'सर्वं खल्विदं ब्रह्म'!) India that is to be. Throw those treasure-chests of yours and those jewelled rings among them, as soon as you can; and you vanish into the air, and be seen no more — only keep your ears open. No sooner will you disappear than you will hear the inaugural shout of Renaissant India, ringing with the voice of a million thunders and reverberating throughout the universe, "Wah Guru Ki Fateh" — victory to the Guru! "
Swamiji says- " Remember always that there is not in the world any other country whose institutions are really better in their aims and objects than the institutions (like ABVYM) of this land. I have seen castes in almost every country in the world, but nowhere is their plan and purpose so glorious as here. "
"India alone was to be, of all lands, the land of toleration and of spirituality; and therefore the fight between tribes and their gods did not long take place here. For one of the greatest sages that was ever born found out here in India even at that distant time, which history cannot reach, and into whose gloom even tradition itself dares not peep — in that distant time the sage arose and declared, "एकं सद् विप्रा बहुधा वदन्ति — "He who exists is one; the sages call Him variously."
" Men, men these are wanted … A hundred such and the world becomes revolutionized ... For centuries people have been taught theories of degradation. They have been told that they are nothing. The masses have been told all over the world that they are not human beings. They have been so frightened for centuries, till they have become nearly animals.
Never were they allowed to hear about Atman. Let them hear about the Atman — that even the lowest of the low have the Atman within, which never dies and never is born — of Him the sword cannot pierce, nor the fire burn, nor the air dry, immortal, without beginning or end, the all pure, omnipotent, and omnipresent Atman! Let them have faith in themselves ... What we want is strength, so believe in yourselves. We have become weak, and that is why occultism and mysticism come to us, these creepy things; there may be great truths in them, but they have nearly destroyed us. Make your nerves strong.
"What our country now wants are muscles of iron and nerves of steel, gigantic wills which nothing can resist, which can penetrate into the mysteries and the secrets of the universe, and will accomplish their purpose in any fashion even if it meant going down to the bottom of the ocean and meeting death face to face. That is what we want, and that can only be created, established, and strengthened by understanding and realising the ideal of the Advaita, that ideal of the oneness of all. Faith, faith, faith in ourselves, faith, faith in God — this is the secret of greatness. If you have faith in all the three hundred and thirty millions of your mythological gods, and in all the gods which foreigners have now and again introduced into your midst, and still have no faith in yourselves, there is no salvation for you."
"Be patriots, love the race which has done such great things for us in the past. Ay, the more I compare notes, the more I love you, my fellow-countrymen; you are good and pure and gentle. You have been always tyrannised over, and such is the irony of this material world of Mâyâ. Never mind that; the Spirit will triumph in the long run."---It is Swami Vivekananda's these kind of words (proclamations) which indicate the importance of the advent of Sri Ramakrishna, and carry on the determination for establishment of the Golden Age. We need to understand this, (In The Golden Jubilee Year- of the Mahamandal '2016') that - 'From the date that the Ramakrishna Incarnation was born, has sprung the Satya-Yuga (Golden Age);'and we also need to strive for its compliance, in the way swami ji directed us. Because, the Glorious Days of the future INDIA are adjacent!
===========================
Practice Concentration on these following words: -
Swami Vivekananda says, " What makes a man a genius, a sage (ऋषि)? Isn't it because he thinks, reasons, wills? Without exercise, the power of deep thinking is lost. Tamas prevails, the mind gets dull and inert, the spirit is brought down to the level of matter. '
O Modern India !
On one side is the independence of Western societies based on self-interest; on the other is the extreme self-sacrifice of the Aryan society. Of the West, the goal is individual independence, the language money-making education, the means politics; of India, the goal is Mukti, the language the Veda, the means renunciation.
For a time, Modern India thinks, as it were, I am ruining this worldly life of mine in vain expectation of uncertain spiritual welfare hereafter which has spread its fascination over one; and again, lo! spellbound she listens —'इति संसारे स्फुटतरदोषः कथमिह मानव तव सन्तोषः) "Here, in this world of death and change, O man, where is thy happiness?"
[यावज्जननं तावन्मरणं
तावज्जननीजठरे शयनम्।
इति संसारे स्फुटतरदोष:
कथमिह मानव तव सन्तोष:॥
तावज्जननीजठरे शयनम्।
इति संसारे स्फुटतरदोष:
कथमिह मानव तव सन्तोष:॥
— "While there is birth there is death, and again entering the mother's womb. This is the manifest evil of transmigration. How, O man, dost thou want satisfaction in such a world!" Letter dated 15th March, 1890, from GHAZIPUR, To Atul Chandra Ghosh.]
On one side, new India is saying, "We should have full freedom in the selection of husband and wife; because the marriage, in which are involved the happiness and misery of all our future life, we must have the right to determine according to our own free will."
On the other, old India is dictating, "Marriage is not for sense-enjoyment, but to perpetuate the race. This is the Indian conception of marriage. By the producing of children, you are contributing to, and are responsible for, the future good or evil of the society. Hence society has the right to dictate whom you shall marry and whom you shall not. That form of marriage obtains in society which is conducive most to its well-being; do you give up your desire of individual pleasure for the good of the many."
O India, this is your terrible danger. The spell of imitating the West is getting such a strong hold upon you that what is good or what is bad is no longer decided by reason, judgment, discrimination, or reference to the Shastras. Whatever ideas, whatever manners the white men praise or like are good; whatever things they dislike or censure are bad.(पहले विवेक-प्रयोग करके नहीं देखा ?) Alas! what can be a more tangible proof of foolishness than this?
" SWADESH MANTRA "
O India! / With this mere echoing of others,/ with this base imitation of others,/ with this dependence on others/ this slavish weakness,/ this vile detestable cruelty /— wouldst thou,/ with these provisions only,/ scale the highest pinnacle of civilisation and greatness? / Wouldst thou attain, / by means of thy disgraceful cowardice,/ that freedom / deserved only by the brave/ and the heroic?/
O India! / Forget not / that the ideal of thy womanhood is/ Sita, Savitri, Damayanti;/ forget not/ that the God thou worshippest / is the great Ascetic of ascetics,/ the all-renouncing Shankara,/ the Lord of Umâ./
Forget not / that thy marriage,/ thy wealth,/ thy life / are not for sense-pleasure, / are not for thy individual personal happiness;/ forget not/ that thou art born as a sacrifice/ to the Mother's altar;/
Forget not/ that thy social order/ is but the reflex of the Infinite Universal Motherhood;/ forget not/ that the lower classes,/ the ignorant,/ the poor,/ the illiterate, /the cobbler, / the sweeper,/ are thy flesh and blood,/ thy brothers./
Thou brave one,/ be bold,/ take courage,/ be proud / that thou art an Indian,/ and proudly proclaim,/ "I am an Indian,/ every Indian is my brother."/ Say,/ "The ignorant Indian,/ the poor and destitute Indian,/ the Brahmin Indian,/ the Pariah Indian,/ is my brother." /
Thou, too, /clad with but a rag round thy loins/ proudly proclaim / at the top of thy voice:/ "The Indian is my brother,/ the Indian is my life,/ India's gods and goddesses/ are my God./ India's society is the cradle of my infancy,/ the pleasure-garden of my youth,/ the sacred heaven,/ the Varanasi of my old age./"
Say, brother: / "The soil of India / is my highest heaven,/ the good of India/ is my good,"/ and repeat and pray / day and night,/
"O Thou Lord of Gauri,/ O Thou Mother of the Universe,/ vouchsafe manliness unto me! / O Thou Mother of Strength,/ take away / my weakness,/ take away/ my unmanliness,/ and make me a Man!"
================
[SV-HS [73] भविष्य का भारत और श्रीरामकृष्ण/' " प्रलय या गहरी समाधि " [ ***22 परिप्रश्नेन-2] / आदि लेख पर आधारित ]
================
कोई टिप्पणी नहीं:
एक टिप्पणी भेजें