Belur Math

BELUR MATH , Belur? Kolkota, West Bengal, India is an epicenter of the worldwide movement of Shri Ramkrishna Mission in India and around the world. 

Whether you are a believer or a non-believer, the tranquil Belur Math Monastery near Kolkata is a must-visit whenever you are in the eastern part of India. Located in Kolkata’s adjacent district, Howrah, the Belur Math is a unique Hindu monastery that exudes secularism in serenity. The sprawling monastery covers about 40 acres of land on the western bank of the Hooghly River. It is the headquarters of the Ramakrishna Mission that is at the core of the Vedanta or the Ramakrishna, the global spiritual movements. Swami Vivekananda, the great Hindu monk and one of the key architects of the Bengali Renaissance, envisioned this monastery to enshrine the relics of the great Hindu mystic and saint, Sri Ramakrishna Paramahansa. Swami Vijnanananda, one of his brother monks, gave life to his ideas and founded the Belur Math in 1938.

Things to do at Belur Math

The main shrine at the Belur Math is the Sri Ramakrishna Temple, where the relics of Sri Ramakrishna Paramahansa have been preserved. Swami Vivekananda’s journey as a Parivrajak (a wandering monk) across India and the world made him encounter a plethora of architectural styles from different times and communities. He wanted to incorporate all those diverse components into a shrine in a way that would best manifest the monotheistic, all-embracing, divine personality of Sri Ramakrishna. Accordingly, the temple boasts an impeccable blend of architectural elements belonging to all possible religions. Here, you must attend the evening aarti (prayer offering), which is a once-in-a-lifetime experience. The monks and the disciples offer their prayers to Sri Ramakrishna and his spiritual companion, Sarada Devi, through meditation and music every evening at 5:30 PM. If anything, the Belur Math aarti will make you feel content and at peace!

LAST DAYS AT COSSIPORE

December 11, 1885

LAST DAYS AT COSSIPORE

When Sri Ramakrishna's illness showed signs of aggravation, the devotees, following the advice of Dr. Sarkar, rented a spacious garden house at Cossipore, in the northern suburbs of Calcutta. The Master was removed to this place on December 11, 1885.

It was at Cossipore that the curtain fell on the varied activities of the Master's life on the physical plane. His soul lingered in the body eight months more. It was the period of his great Passion, a constant crucifixion of the body and the triumphant revelation of the Soul. Here one sees the humanity and divinity of the Master passing and repassing across a thin border line. Every minute of those eight months was suffused with touching tenderness of heart and breath-taking elevation of spirit. Every word he uttered was full of pathos and sublimity.

It took the group only a few days to become adjusted to the new environment. The Holy Mother, assisted by Sri Ramakrishna's niece, Lakshmi Devi, and a few woman devotees, took charge of the cooking for the Master and his attendants. Surendra willingly bore the major portion of the expenses, other householders contributing according to their means. Twelve disciples were constant attendants of the Master: Narendra, Rakhal, Baburam, Niranjan, Jogin, Latu, Tarak, the-elder Gopal, Kali, Sashi, Sarat, and the younger Gopal. Sarada, Harish, Hari, Gangadhar, and Tulasi visited the Master from time to time and practised sadhana at home. Narendra, preparing for his law examination, brought his books to the garden house in order to continue his studies during the infrequent spare moments. He encouraged his brother disciples to intensify their meditation, scriptural studies, and other spiritual disciplines. They all forgot their relatives and their worldly duties.

Among the attendants Sashi was the embodiment of service. He did not practise meditation, japa, or any of the other disciplines followed by his brother devotees. He was convinced that service to the guru was the only religion for him. He forgot food and rest and was ever ready at the Master's bedside.

Pundit Shashadhar one day suggested to the Master that the latter could remove the illness by concentrating his mind on the throat, the scriptures having declared that yogis had power to cure themselves in that way. The Master rebuked the pundit. "For a scholar like you to make such a proposal!" he said. "How can I withdraw the mind from the Lotus Feet of God and turn it to this worthless cage of flesh and blood?" "For our sake at least", begged Narendra and the other disciples. "But", replied Sri Ramakrishna, do you think I enjoy this suffering? I wish to recover, but that depends on the Mother."

NARENDRA: "Then please pray to Her. She must listen to you."

MASTER: "But I cannot pray for my body."

NARENDRA: "You must do it, for our sake at least."

MASTER: "Very well, I shall try."

A few hours later the Master said to Narendra: "I said to Her: 'Mother, I cannot swallow food because of my pain. Make it possible for me to eat a little.' She pointed you all out to me and said: 'What? You are eating enough through all these mouths. Isn't that so?' I was ashamed and could not utter another word." This dashed all the hopes of the devotees for the Master's recovery.

"I shall make the whole thing public before I go", the Master had said some time before. On January 1, 1886, he felt better and came down to the garden for a little stroll. It was about three o'clock in the afternoon. Some thirty lay disciples were in the hall or sitting about under the trees. Sri Ramakrishna said to Girish, "Well, Girish, what have you seen in me, that you proclaim me before everybody as an Incarnation of God?" Girish was not the man to be taken by surprise. He knelt before the Master and said, with folded hands, "What can an insignificant person like myself say about the One whose glory even sages like Vyasa and Valmiki could not adequately measure?" The Master was profoundly moved. He said: "What more shall I say? I bless you all. Be illumined!" He fell into a spiritual mood. Hearing these words the devotees, one and all, became overwhelmed with emotion. They rushed to him and fell at his feet. He touched them all, and each received an appropriate benediction. Each of them, at the touch of the Master, experienced ineffable bliss. Some laughed, some wept, some sat down to meditate, some began to pray. Some saw light, some had visions of their Chosen Ideals, and some felt within their bodies the rush of spiritual power. 

Narendra, consumed with a terrific fever for realization, complained to the Master that all the others had attained peace and that he alone was dissatisfied. The Master asked what he wanted. Narendra begged for samadhi, so that he might altogether forget the world for three or four days at a time. "You are a fool", the Master rebuked him. "There is a state even higher than that. Isn't it you who sing, 'All that exists art Thou'? First of all settle your family affairs and then come to me. You will experience a state even higher than samadhi."

The Master did not hide the fact that he wished to make Narendra his spiritual heir. Narendra was to continue the work after Sri Ramakrishna's passing. Sri Ramakrishna said to him: "I leave these young men in your charge. See that they develop their spirituality and do not return home." One day he asked the boys, in preparation for a monastic life, to beg their food from door to door without thought of caste. They hailed the Master's order and went out with begging-bowls. A few days later he gave the ochre cloth of the sannyasi to each of them, including Girish, who was now second to none in his spirit of renunciation. Thus the Master himself laid the foundation of the future Ramakrishna Order of monks.

Sri Ramakrishna was sinking day by day. His diet was reduced to a minimum and he found it almost impossible to swallow. He whispered to M.: "I am bearing all this cheerfully, for otherwise you would be weeping. If you all say that it is better that the body should go rather than suffer this torture, I am willing." The next morning he said to his depressed disciples seated near the bed: "Do you know what I see? I see that God alone has become everything. Men and animals are only frameworks covered with skin, and it is He who is moving through their heads and limbs. I see that it is God Himself who has become the block, the executioner, and the victim for the sacrifice.' He fainted with emotion. Regaining partial consciousness, he said: "Now I have no pain. I am very well." Looking at Latu he said: "There sits Latu resting his head on the palm of his hand. To me it is the Lord who is seated in that posture."

The words were tender and touching. Like a mother he caressed Narendra and Rakhal, gently stroking their faces. He said in a half whisper to M., "Had this body been allowed to last a little longer, many more souls would have been illumined." He paused a moment and then said: "But Mother has ordained otherwise. She will take me away lest, finding me guileless and foolish, people should take advantage of me and persuade me to bestow on them the rare gifts of spirituality." A few minutes later he touched his chest and said: "Here are two beings. One is She and the other is Her devotee. It is the latter who broke his arm, and it is he again who is now ill. Do you understand me?" After a pause he added: "Alas! To whom shall I tell all this? Who will understand me?" "Pain", he consoled them again, 'is unavoidable as long as there is a body. The Lord takes on the body for the sake of His devotees."

Yet one is not sure whether the Master's soul actually was tortured by this agonizing disease. At least during his moments of spiritual exaltation — which became almost constant during the closing days of his life on earth — he lost all consciousness of the body, of illness and suffering. One of his attendants (Latu, later known as Swami Adbhutananda.) said later on: "While Sri Ramakrishna lay sick he never actually suffered pain. He would often say: 'O mind! Forget the body, forget the sickness, and remain merged in Bliss.' No, he did not really suffer. At times he would be in a state when the thrill of joy was clearly manifested in his body. Even when he could not speak he would let us know in some way that there was no suffering, and this fact was clearly evident to all who watched him. People who did not understand him thought that his suffering was very great. What spiritual joy he transmitted to us at that time! Could such a thing have been possible if he had 'been suffering physically? It was during this period that he taught us again these truths: 'Brahman is always unattached. The three gunas are in It, but It is unaffected by them, just as the wind carries odour yet remains odourless.' 'Brahman is Infinite Being, Infinite Wisdom, Infinite Bliss. In It there exist no delusion, no misery, no disease, no death, no growth, no decay.' 'The Transcendental Being and the being within are one and the same. There is one indivisible Absolute Existence.'"

The Holy Mother secretly went to a Siva temple across the Ganges to intercede with the Deity for the Master's recovery. In a revelation she was told to prepare herself for the inevitable end.

One day when Narendra was on the ground floor, meditating, the Master was lying awake in his bed upstairs. In the depths of his meditation Narendra felt as though a lamp were burning at the back of his head. Suddenly he lost consciousness. It was the yearned-for, all-effacing experience of nirvikalpa samadhi, when the embodied soul realizes its unity with the Absolute. After a very long time he regained partial consciousness but was unable to find his body. He could see only his head. "Where is my body?" he cried. The elder Gopal entered the room and said, "Why, it is here, Naren!" But Narendra could not find it. Gopal, frightened, ran upstairs to the Master. Sri Ramakrishna only said: "Let him stay that way for a time. He has worried me long enough."

After another long period Narendra regained full consciousness. Bathed in peace, he went to the Master, who said: "Now the Mother has shown you everything. But this revelation will remain under lock and key, and I shall keep the key. When you have accomplished the Mother's work you will find the treasure again."

Some days later, Narendra being alone with the Master, Sri Ramakrishna looked at him and went into samadhi. Narendra felt the penetration of a subtle force and lost all outer consciousness. Regaining presently the normal mood, he found the Master weeping.

Sri Ramakrishna said to him: "Today I have given you my all and I am now only a poor fakir, possessing nothing. By this power you will do immense good in the world, and not until it is accomplished will you return." Henceforth the Master lived in the disciple.

Doubt, however, dies hard. After one or two days Narendra said to himself, "If in the midst of this racking physical pain he declares his Godhead, then only shall I accept him as an Incarnation of God." He was alone by the bedside of the Master. It was a passing thought, but the Master smiled. Gathering his remaining strength, he distinctly said, "He who was Rama and Krishna is now, in this body, Ramakrishna — but not in your Vedantic sense." Narendra was stricken with shame.

Mind, senses and rest

*Chapter 4 - Glorify The Divine*

*Day 27*

Once Mullah Naseruddin was galloping on his horse. He looked exhausted, tired. He couldn't even sit. He was lying flat on the back of the horse, hanging on to the horse. His face looked so dull and tired, his eyeballs rolling up . The horse was moving around and around the same streets in the village. People asked, “Hey, Mullah, where are you going?” He said, “I haven't the least idea. Please ask the horse.” Our senses take us on such a gallop-we have no idea where we are going, what we are doing, what we want. I had a friend in school. He would turn the radio on and he would not listen to any station for even one minute. He would keep tuning, keep searching, moving from one station to another station, not even two sentences of a song would he listen to-he was So restless, he just could not keep from fiddling. 

Similarly, we eat and we go on eating and eating. When you are asked what you ate, you don’t even know what you ate. You sit on the couch watching television and you keep stuffing yourself. Suddenly you find there is nothing left in front of you. You've stuffed everything and what you ate, you have no idea , how much you ate, you have no idea. When people become restless, they keep on eating. They are not enjoying the food-it is just the feverishness to stuff things inside. It is a catch 22 situation. When you are exhausted, you keep eating. And when you have eaten so much, you get exhausted, you can't doanything else. 

Similarly, people go for sightseeing. You go to Paris, you go here and there, eyes wide open, looking at all the buildings. You come back tired and tanned, totally exhausted. What did you do? ‘Sightseeing!’ What did you see? ‘Well, nothing.’ Look at all the faces of tourists moving around, seeing this building, that building. Do they feel revitalized, energized, enthusiastic, bubbling with bliss and joy? No. Most of the holidays people take are tiring and exhausting mentally, physically, emotionally, in all senses. After being on a holiday, they want to take another holiday. Coming back from a holiday, they want to rest a few days. 

There cannot be rest unless you withdraw the senses from the objects. Deep rest is when you consciously withdraw all the senses and take a conscious rest. Unconscious rest is inevitable, you have to sleep every night. Nature has designed our systems such that we need to do that, otherwise we would drop dead. But consciously bringing the mind away from the sense into its source, even for a few moments, brings such a deep rest in you. That is what is called _Vishayatyagat sangatyagat cha_ getting away from the objects of the senses. Bringing the mind back to its source will kindle the love that you are, will manifest the love that you are. You know, our senses have a limited capacity to enjoy. But the desire in the mind is unlimited. That is the cause for bulimia. You can only eat so much, but the mind is not satisfied. Your mind wants to just stuff things, more and more. How much can you stuff? Then you vomit. Then again you eat, then you throw up, then again you eat. Then you destroy this beautiful instrument, this body, by over using it, by misusing it. 

_Vishayatyagat sangatyagat cha_

It is one thing to enjoy the object of the senses. Okay, you can listen to music, you can eat food, you can smell fragrance, you can enjoy touch and taste . But if it is in the mind, if you keep thinking all the time about the objects of the senses, then it is even worse. From morning till evening you just think about what food you are going to eat-this obsession cannot bring you rest.

ध्यान धर्म तथा साधना

स्थान – भद्रक

१९१५

भगवान् कल्पतरु हैं – उनके पास जो जैसा चाहता है, वह वैसा पाता है। जिसका जैसा भाव, उसका वैसा लाभ। दुर्लभ मनुष्य-जन्म पाकर भी जब जीव उसका सदुपयोग नहीं करता, भगवान् के पादपद्मो में मन न लगा असार माया-मोह के समुद्र में डूबे रहकर सोचता है, “मैं मजे में हूँ”, तब भगवान् भी कहते हैं, “मजे में रहो।” और फिर जब दुःख-कष्ट पाकर ‘हाय हाय’ करते हुए, वह सोचता है, “इस जीवन में मैंने क्या किया?” तब वे भी कहते हैं “हाँ क्या किया?” मनुष्य कल्पतरु के नीचे बैठा हुआ है; उनके पास जो माँगेगा, वही पायेगा; देवत्व चाहे तो देवत्व मिलेगा और पशुत्व चाहे तो पशुत्व।

मनुष्य को उन्होंने दो चीजें दी हैं – विद्या और अविद्या। विद्या दो प्रकार की है – विवेक और वैराग्य। इनका आश्रय लेने पर मनुष्य भगवान् की शरण में आता है। अविद्या छः प्रकार की है – काम, क्रोध, इत्यादि। इनका आश्रय लेने पर मनुष्य पशु-भावापन्न होता है। विद्या का culture (अनुशीलन) करने से अविद्या का नाश होता है, और अविद्या का culture करने से ‘मैं’ और ‘मेरा’ यह बोध बढ़कर मनुष्य को संसार में बद्ध कर देता है तथा भगवान् से बहुत दूर ले जाता है, जिससे जीव को अशेष दुःख-कष्ट सहना पड़ता है। जीव को उन्होंने सिर्फ विद्या और अविद्या ये दो चीजें ही दी हों, ऐसी बात नहीं, बल्कि इन दोनों में भला-बुरा क्या है, इसका विचार करने की शक्ति भी दी है। मनुष्य जिसे भला समझता है, उसे ग्रहण करता है और फल भी तदनुरूप पाता है।

मनुष्य दुःख-कष्ट पाने पर भगवान् को जो दोष देता है, वह उसकी भूल है – बहुत बड़ी भूल। तुम अपनी पसन्द के अनुसार रास्ता तय करते हो, और उसी के अनुसार भला-बुरा फल भोगते हो। इसके लिए उन्हें दोष देने से कैसे चलेगा? क्षणिक सुख के मोह में इतने भूले हुए हो कि भले और बुरे के विचार करने का भी तुम्हें समय नहीं रहा। आग में हाथ डालने से हाथ जलेगा ही; पर यह आग का दोष है या तुम्हारा? ठाकुर कहते थे, “दीये का स्वभाव है प्रकाश देना। अब यदि कोई उस प्रकाश में चावल पका रहा हो, या कोई जालसाजी कर रहा हो या भागवत पढ़ रहा हो, तो यह क्या प्रकाश का दोष-गुण है?” उसी प्रकार भगवान् ने मनुष्य को भले-बुरे दोनों रास्ते दिखा दिये हैं। अपनी इच्छानुसार select (चुनाव) कर लो। 

जिसका जैसा भाव होगा, वैसा लाभ होगा। विवेक-वैराग्य का आश्रय लो, तो उन्हें पाकर आनन्द के अधिकारी होगे। और संसार का यदि आश्रय लो, तो इस जीवन में थोड़ा-बहुत क्षणिक सुख अवश्य पाओगे, किन्तु भविष्य को अन्धकार-समुद्र में डुबोकर अनन्त दुःख पाने के लिए भी तुम्हें तैयार रहना होगा। ऐसा कहने से नहीं बनेगा कि सिर्फ सुख ही चाहिए, दुःख नहीं। एक की इच्छा करने से दूसरा आएगा ही, तुम चाहो या न चाहो।

ठाकुर कहते थे, “मलय पवन के स्पर्श से जिन सब वृक्षों में सार है वे चन्दन हो जाते हैं, किन्तु सारहीन वृक्षों का – बाँस, केले आदि का – कुछ भी नहीं होता।” दो प्रकार के मनुष्य होते हैं – एक वे हैं, जिनमें सत्-कथा सुनने से ही विवेक-वैराग्य जग जाता है, संसार-सुख तुच्छ मालूम होने लगता है और उनका कृपा-कटाक्ष पाने के लिए मन व्याकुल हो उठता है। उन्हें जानने के लिए, जीवन-मरण की पहेली को समझने के लिए दृढ़-प्रतिज्ञ हो जाता है। शरीर रहे या जाय, इसकी वह चिन्ता नहीं करता; भगवान् को पाने का दृढ़ संकल्प लेकर वह साधन-भजन आरम्भ कर देता है। ये लोग जीवन मेंे sucessful (सफल) भी होते हैं। एक प्रकार के लोग और हैं, उनके सामने कितना ही बड़ा आदर्श क्यों न रखो वे किसी भी दशा में चेतेंगे नहीं। वे सोचते हैं – “इस संसार में मैं हमेशा जीवित रहूँगा”, “मेरे न रहने से काम नहीं चलेगा”, “हाथ में जो आया है, उसका भोग न करूँ, तो मूर्ख ही सिद्ध होऊँगा।” – ऐसा सोचकर ये लोग अपने को घसीटकर अँधेरे कुएँ में डाल लेते हैं और असीम दुःख-कष्ट भोगते हैं।

चन्दन की सुगन्धा enjoy  (उपभोग) करना अच्छा है या दुर्गन्ध का उपभोग करना? शान्ति अच्छी है या अशान्ति? – यह अच्छी तरह से समझ लो; समझकर एक रास्ता ठीक कर लो। समय तुम्हारे लिए रुकेगा नहीं, वह नदी के स्रोत के समान लगातार बहता चला जा रहा है। बाद में ‘हाय हाय’ करने से कुछ भी हाथ नहीं आएगा। जो समय बीत चुका है, उसे वापस लाने का कोई उपाय नहीं, उसके लिए सोचने से भी कोई लाभ नहीं। जो समय अभी तुम्हारे हाथ में है, उसका सदुपयोग करो, जिससे अब एक क्षण भी वृथा न जाय। अभी से मन को इस तरह गढ़ो, जिससे उनका चिन्तन, उनका स्मरण-मनन छोड़ और अन्य विषय मन में स्थान न पाय। इने-गिने ही दिन तो बचे हैं और वे भी क्रमशः बीते जा रहे हैं। व्यर्थ समय मत गँवाओ।

व्याकुल हृदय से उनके पास प्रार्थना करो, “हे प्रभो, मुझे सद्बुद्धि दो, मुझे अपना बना लो। ‘मैं’-‘मेरा’ भाव दूर कर दो। ‘मै’-‘मेरा’ कहते कहते बहुत धक्के खाये हैं – अब ‘तुम’-‘तुम्हारा’ कहना सिखाओ।” देखते नहीं, सदैव के लिए आँखें मूँद लेने पर तुम्हारा क्या कुछ रहता है? ‘मेरा’ कहकर जिन्हें जकड़े हुए हो, वे क्या तुम्हारे साथ जाएँगे? उनका समय आने पर वे अकेले चले जाएँगे, तुम्हारी तरफ लौटकर भी नहीं देखेंगे। उन सबको छोड़कर तुम्हें एक अनजान देश में जाना है। जितना ‘मेरा’-‘मेरा’ करोगे, उतनी ही पैर में बेड़ी लगेगी। मनुष्य ‘संसार-संसार’ कहकर मरता है, पर इसमें भला क्या धरा है? जब धक्का खायेगा, तब क्या संसार उसकी रक्षा कर सकेगा? जिसके लिए यहाँ आना हुआ, जिसके लिए यह दुर्लभ मनुष्य-जन्म मिला, उसके लिए कुछ न कर, उसे छोड़कर यदि यहाँ से जाना पड़ा, तो इससे बढ़कर दुर्भाग्य की बात और क्या हो सकती है? अतएव जी-जान से प्रयत्न करो, जिससे खाली हाथ कहीं जाना न पड़ जाय। उनके पास खूब रोओ, व्याकुल हृदय से उन्हें पुकारो। 

सुना है तो, ठाकुर दक्षिणेश्वर में किस तरह रोते थे? – “माँ, और एक दिन बीत गया, अभी तक दर्शन नहीं दिये!” उनके लिए व्याकुल होओ, संसार में क्या धरा है, सिर्फ दुख का ही भण्डार तो है। यहाँ तो रोते रोते दिन बीत गये, वहाँ भी क्या रोते रोते दिन बीतेंगे?

ठाकुर के आश्रय में जब आ गये हो, तो उनकी कृपा अवश्य ही पायी है ऐसा जानना। उनकी कृपा का सदुपयोग करो। कृपामय की कृपा पाकर यदि धारणा न कर सको, आनन्द न पा सको, जीवन-मरण का रहस्य भेदकर उनके नित्य साथी न हो सको, तो फिर तुम्हारे जैसा अभागा इस दुनिया में और कौन है? इस युग के लोग हो तुम सब – युग की हवा शरीर से लगी है, उसका advantage (लाभ) लेना मत छोड़ना। अन्य किसी भी युग में किसी ने इतने सीधे और सहज ढ़ंग से राह नहीं दिखायी – यह opportunity(सुविधा) यदि यों ही गँवा दो, तो फिर बहुत समय तक पछताना पड़ेगा।

युग की हवा के अनुसार पाल तानकर तीव्र गति से बढ़े जाओ। वे रास्ता देख रहे हैं, पाल तानने से ही नौका ठिकाने में पहुँच जायगी। पाल खोल दो, पाल खोल दो। तुम लोगों में यथेष्ट शक्ति विद्यमान है। स्वयं पर विश्वास रखो – ऐसा विश्वास कि उनका नाम सुना है, उनका नाम लिया है, भय और दुर्बलता मुझमें रह नहीं सकती, उनकी कृपा से इस जीवन में ही उन्हें प्राप्त करूँगा। पीछे फिरकर देखना नहीं, आगे बढ़े चलो – उनके दर्शन पाकर धन्य हो जाओगे, मनुष्य-जन्म सार्थक हो जायगा, अपार आनन्द के अधिकारी हो जाओगे।

ध्यान धर्म तथा साधना

page - 100-104

Vedanta and Sri Ramakrishna

Vedanta

________________

Hearing, reflecting, and meditating are the three main disciplines of Vedanta. At first you hear that Brahman alone is real and the world unreal. Then you reflect upon this idea and become convinced of it through reasoning and discrimination. And finally you meditate on Brahman, the Absolute Reality, relinquishing the unreal world. That is all. 

Otherwise what does it avail if you hear and understand the teachings of Vedanta but do not try to renounce what is unreal? That is like the knowledge of worldly people. This kind of knowledge can not help you attain Reality. You need conviction and renunciation – only then can you succeed. Otherwise you are saying, ‘There is no thorn, no pricking’; but the moment you touch a thorny plant, those thorns get into your hands, and you cry out with pain. 

You are saying: ‘This world does not exist. It is unreal. Brahman alone exists,’ and so on, but the moment you come in touch with the sense objects of the world, you immediately consider them real and get attached to them. Once a monk came to live in the Panchavati of Dakshineshwar. He would talk about Vedanta extensively with people. Then one day I heard that he was having an illicit love affair with a woman. I went in that direction to answer the call of nature and found him seated in the Panchavati. I said to him, ‘You talk so much about Vedanta – now, what is this?’ He replied: ‘What does it matter? Let me explain to you that I have done nothing wrong. When everything in this world is unreal in the past, present, and future, how can my slips of character be real? They are also unreal.’ Disgusted, I said to him, ‘I spit upon such Vedantic knowledge of yours!’ Worldly people have that kind of knowledge about Vedanta. This knowledge is no knowledge at all.

 - Sri Ramakrishna, 

                  Sri Ramakrishna and His Divine Play, P428

शनि की काली मूर्ति और पीपल वृक्ष की पूजा

श्मशान में जब महर्षि दधीचि के मांसपिंड का दाह संस्कार हो रहा था तो उनकी पत्नी अपने पति का वियोग सहन नहीं कर पायीं और पास में ही स्थित विशाल पीपल वृक्ष के कोटर में 3 वर्ष के बालक को रख स्वयम् चिता में बैठकर सती हो गयीं। इस प्रकार महर्षि दधीचि और उनकी पत्नी का बलिदान हो गया किन्तु पीपल के कोटर में रखा बालक भूख प्यास से तड़प तड़प कर चिल्लाने लगा।जब कोई वस्तु नहीं मिली तो कोटर में गिरे पीपल के गोदों(फल) को खाकर बड़ा होने लगा। कालान्तर में पीपल के पत्तों और फलों को खाकर बालक का जीवन येन केन प्रकारेण सुरक्षित रहा।

  एक दिन देवर्षि नारद वहाँ से गुजरे। नारद ने पीपल के कोटर में बालक को देखकर उसका परिचय पूंछा-

नारद- बालक तुम कौन हो ?

बालक- यही तो मैं भी जानना चाहता हूँ ।

नारद- तुम्हारे जनक कौन हैं ?

बालक- यही तो मैं जानना चाहता हूँ ।

   तब नारद ने ध्यान धर देखा।नारद ने आश्चर्यचकित हो बताया कि  हे बालक ! तुम महान दानी महर्षि दधीचि के पुत्र हो। तुम्हारे पिता की अस्थियों का वज्र बनाकर ही देवताओं ने असुरों पर विजय पायी थी। नारद ने बताया कि तुम्हारे पिता दधीचि की मृत्यु मात्र 31 वर्ष की वय में ही हो गयी थी।

बालक- मेरे पिता की अकाल मृत्यु का कारण क्या था ?

नारद- तुम्हारे पिता पर शनिदेव की महादशा थी।

बालक- मेरे ऊपर आयी विपत्ति का कारण क्या था ?

नारद- शनिदेव की महादशा।

  इतना बताकर देवर्षि नारद ने पीपल के पत्तों और गोदों को खाकर जीने वाले बालक का नाम पिप्पलाद रखा और उसे दीक्षित किया।

नारद के जाने के बाद बालक पिप्पलाद ने नारद के बताए अनुसार ब्रह्मा जी की घोर तपस्या कर उन्हें प्रसन्न किया। ब्रह्मा जी ने जब बालक पिप्पलाद से वर मांगने को कहा तो पिप्पलाद ने अपनी दृष्टि मात्र से किसी भी वस्तु को जलाने की शक्ति माँगी।ब्रह्मा जी से वर्य मिलने पर सर्वप्रथम पिप्पलाद ने शनि देव का आह्वाहन कर अपने सम्मुख प्रस्तुत किया और सामने पाकर आँखे खोलकर भष्म करना शुरू कर दिया।शनिदेव सशरीर जलने लगे। ब्रह्मांड में कोलाहल मच गया। सूर्यपुत्र शनि की रक्षा में सारे देव विफल हो गए। सूर्य भी अपनी आंखों के सामने अपने पुत्र को जलता हुआ देखकर ब्रह्मा जी से बचाने हेतु विनय करने लगे।अन्ततः ब्रह्मा जी स्वयम् पिप्पलाद के सम्मुख पधारे और शनिदेव को छोड़ने की बात कही किन्तु पिप्पलाद तैयार नहीं हुए।ब्रह्मा जी ने एक के बदले दो वर्य मांगने की बात कही। तब पिप्पलाद ने खुश होकर निम्नवत दो वरदान मांगे-

1- जन्म से 5 वर्ष तक किसी भी बालक की कुंडली में शनि का स्थान नहीं होगा।जिससे कोई और बालक मेरे जैसा अनाथ न हो।

2- मुझ अनाथ को शरण पीपल वृक्ष ने दी है। अतः जो भी व्यक्ति सूर्योदय के पूर्व पीपल वृक्ष पर जल चढ़ाएगा उसपर शनि की महादशा का असर नहीं होगा।

 

  ब्रह्मा जी ने तथास्तु कह वरदान दिया।तब पिप्पलाद ने जलते हुए शनि को  अपने ब्रह्मदण्ड से उनके पैरों पर आघात करके उन्हें मुक्त कर दिया । जिससे शनिदेव के पैर क्षतिग्रस्त हो गए और वे पहले जैसी तेजी से चलने लायक नहीं रहे।अतः तभी से शनि "शनै:चरति य: शनैश्चर:" अर्थात जो धीरे चलता है वही शनैश्चर है, कहलाये और शनि आग में जलने के कारण काली काया वाले अंग भंग रूप में हो गए।

       सम्प्रति शनि की काली मूर्ति और पीपल वृक्ष की पूजा का यही धार्मिक हेतु है।आगे चलकर पिप्पलाद ने प्रश्न उपनिषद की रचना की,जो आज भी ज्ञान का वृहद भंडार है

🚩🚩

Sri S.N Goenkaji and Dalai Lama on Vipassana

The Universal Meditation Technique of S.N. Goenka

(Extract from an article in the Lion’s Roar with S.N. Goenka)

In the first year when I moved to India from Burma, there was a big public function put on by Dr. Babasaheb Ambedkar’s followers, who had become Buddhists. They invited me to their annual celebration of the day that Dr. Ambedkar converted to Buddhism. 

There were some one and a half million people in attendance. His Holiness the Dalai Lama was invited, along with me and the Japanese teacher Fuji Guruji. We were invited as chief guests, and each of us gave a speech. Mine was translated into Tibetan and His Holiness liked it so much that he said that he wanted to meet me and discuss things.

We started at nine o’clock the next morning and at two-thirty or three we were still talking—all about technique. He was very happy with my teaching. But when I said, “Quite a few people on the second day or third day see light,” he responded, “No, no. That must be illusion. How can somebody see light in three days? It takes years to see light.”

I replied, “Venerable sir, I saw light in my eyes. And so have many other people. I would not say it is an illusion. You better send a few of your lamas and let them experience it. If I am wrong, I will rectify it. I don’t teach them that they must see light. It is merely a sign, a milestone on a long path, not the final goal.”

So he sent three lamas to my next course in Sarnath. All three of them saw light, and they were so happy. When they went back and explained that to His Holiness, he was also happy. He said, “Goenka, come here and give a course to my people.” Then I wrote him back, “When I give a course these are the rules. I don’t want to hurt anybody’s feelings, but if your high lamas don’t agree to my rules, I cannot teach.” He sent a message back to me, “Goenka, they will follow whatever you say for the full ten days. So don’t worry; they will follow your rules.”

The course took place in the Tibetan library in Dharamsala, not far from where His Holiness was living. On the first day, when I told all the very top-ranking lamas my rules, they protested: 

“But every day, we have rituals to perform, we have to chant so many recitations, we have to prostrate so many times.”

“Nothing doing,” I replied. “For ten days, nothing doing.” 

And they said, “No, we can’t break our life-long vow.” 

So I sent word to the Dalai Lama, “Sir, I can’t teach. Your people don’t agree. I’m sorry, I have to go.” 

And he sent word to the lamas through his private secretary, “You have to follow Goenka’s instructions, even if it means breaking your rules. Whatever he says, you must agree to do.” 

They all did it, and they got the same result. Rites or no rites, rituals or no rituals, the technique gives results.

Normally I don’t go out during a course, but the Dalai Lama wanted to discuss how it was going, so I visited him two times. We had long discussions in detail about the technique I teach and about his technique also—without judging, just exploring with inquisitiveness. We each enjoyed our discussions tremendously. Since then we have been friends.

I am not interested in any kind of politics. Of course I have great sympathy for whatever is happening to the Tibetan people, but I can’t take up that cause. It’s not part of my duty as a dharma teacher. Even the most undemocratic person, even the greatest tyrant, will be a good person if he practices. Just as Buddha was not interested in the politics of the different kings of his day, so that’s not my job either. His Holiness understands that very well. We are not political friends, but rather dharma friends.

He did keep asking me about sunnata, emptiness. “You’ve got no sunnata?” he would ask. But after I explained my understanding of it, he accepted what I said: that when all solidity is dissolved in the technique, and there’s nothing but vibration remaining, that is sunnata. Then you experience something beyond mind and matter—sunna—nothing to hold there. You have sunna of the mind and matter sphere and sunna of the beyond mind and matter sphere. His Holiness seemed to be quite happy with that explanation. He had no objection.

Dalai Lamar Dalai Lama Group

~~~~~~~~~~~~~~~~~~~

Excerpted from the IndianExpress July 2010 - ‘You have to work out your own salvation’

And what about the Dalai Lama, have you followed his teachings?

We are very good friends, but his teaching is little different. They have some rites and rituals like prostrating in front of a teacher.

You don't encourage that?

Once at a confluence in Nagpur, Dalai Lama and I were invited as teachers. In my speech, I had said that in vipassana, a large number of people start seeing light within three days. He said, 'Impossible, we take years just to see light'. I asked him to send some of his lamas and let them experience it. He sent two lamas to my course at Varanasi. Fortunately, they both saw light on the third day. They went and reported it. So the Dalai Lama asked me to give a course to his leading lamas. I said yes, but they have to accept my rules and regulations, no more rites or rituals. I went there, some 50 or 60 top lamas took part. The next day, they bowed before me. "These rites and rituals are not allowed," I said. They said if we don't do that, we cannot remain lamas. Word reached Dalai Lama, who was staying a few yards away. He sent them a message: "Accept whatever Goenka says. If you think you are committing a sin, consider it mine. But you have to work according to him". 

Ten days later, the result was so good that the Dalai Lama met me and said, "All these days, we were under the wrong impression that you were part of the old tradition. You have all the love and compassion for which we are so proud." So now I say we are very good friends.

And you take him to be a genuine Buddhist?

Genuine Buddhist in the sense that if he comes out of these rites and rituals.

You disagree with rites and rituals?

Yes. I don't agree with that.

Rani Rashmoni

Rani Rashmoni  (28 September 1793 – 19 February 1861) was the founder of the Dakshineswar Kali Temple, Kolkata and remained closely associated with Sri Ramakrishna Paramhansa after she appointed him as the priest of the temple. Her other construction works include the construction of a road from Subarnarekha River to Puri for the pilgrims, Babughat (also known as Babu Rajchandra Das Ghat), Ahiritola Ghat and Nimtala ghat for the everyday bathers at the Ganges. She also offered considerable charity to the Imperial Library (now the National Library of India), the Hindu College (now Presidency University).

Presently, the Lokmata Rani Rashmoni Mission is situated at Nimpith, South 24 Parganas, West Bengal, 743338, India

The Rani and her clashes with the British in India became household tales in her time. By blocking the shipping trade on a part of Ganges she compelled the British to abolish the tax imposed on fishing in the river, which threatened the livelihood of poor fishermen. When Puja processions were stopped by the British on the charge that they disturbed the peace, she defied the orders. The British had to withdraw the penalty imposed on her in the face of public opposition and rioting in her support.

Rani Rashmoni also had to her credit numerous charitable works and other contributions to society. She oversaw the construction of a road from Subarnarekha river to Puri for pilgrims. She funded the construction of ghats such as Babughat (in memory of her husband), Ahiritola Ghat and Nimtala Ghat for the daily bathers in the Ganges. She donated generously to the then Imperial Library (now the National Library of India) and Hindu College (now Presidency University). Prince Dwarkanath Tagore had mortgaged a part of his Zamindari in now South 24 Parganas (part of present-day Santoshpur and adjoining areas) to Rani Rashmoni for his passage to England. This part of land which was then a part of the Sunderbans was marshy and almost uninhabitable except for some families of thugs who found the area convenient to stay and venture out for plunders in far away places mounted on stilts. Rani Rashmoni persuaded these families and helped them to build up fisheries in the surrounding water bodies that later turned into large rich bheris. They gradually gave up their 'profession' of plundering and transformed into a community of fishermen. This was a great social reform that the Rani had initiated

Rani Rashmoni also had to her credit numerous charitable works and other contributions to society. She oversaw the construction of a road from Subarnarekha river to Puri for pilgrims. She funded the construction of ghats such as Babughat (in memory of her husband), Ahiritola Ghat and Nimtala Ghat for the daily bathers in the Ganges. She donated generously to the then Imperial Library (now the National Library of India) and Hindu College (now Presidency University). Prince Dwarkanath Tagore had mortgaged a part of his Zamindari in now South 24 Parganas (part of present-day Santoshpur and adjoining areas) to Rani Rashmoni for his passage to England. This part of land which was then a part of the Sunderbans was marshy and almost uninhabitable except for some families of thugs who found the area convenient to stay and venture out for plunders in far away places mounted on stilts. Rani Rashmoni persuaded these families and helped them to build up fisheries in the surrounding water bodies that later turned into large rich bheris. They gradually gave up their 'profession' of plundering and transformed into a community of fishermen. This was a great social reform that the Rani had initiated

A divine revelation led her to found the famous temple Dakshineswar Kali Temple complex on the banks of the Ganges at Dakshineswar in the North 24 Parganas. Sri Ramakrishna Paramhansa (then known as Gadadhar) was appointed its head priest under her patronage.

Though having such a great spiritual nature the society then had discriminated her. Being born in Chasi-Kaibartta family and being a middle-caste Shudra origin, no Brahmin was ready to be the priest in her temple.

Rani Rashmoni's House at Janbazar was venue of traditional Durga Puja celebration each autumn. This included traditional pomp, including all-night jatras (folk theatre), rather than by entertainment for the Englishmen with whom she carried on a running feud. After her death in 1861, her sons-in-law took to celebrating Durga Puja in their respective premises.

Monuments:

1) An avenue in Esplanade, Kolkata is named after her as Rani Rashmoni Avenue, where her statue is also located.

2) A road is named after her as Rani Rashmoni Road near her ancestral house at Janbazar, Kolkata.

3) A road is named after her as Rani Rashmoni Road at Dakshineshwar.

4) The Department of Post of Government of India issued a postage stamp to memorialise the bicentennial of Rani Rashmoni in 1993

5) A Ferry Ghat known as Rani Rashmoni Ghat has been built for ferry services in Barrackpore, West Bengal and in Hooghly, West Bengal (just after the Hooghly District Correctional Home)

6)One of the 5 Fast Patrol Vessels of Indian Coast Guard has been named after Rani Rashmoni. It was commissioned in June 2018 and will be based in Visakhapatnam (indigenously built by Hindustan Shipyard).

7) Commemorative Coin of 20gm silver is planned to be issued shortly.

Pics:

1. Rani Rashmoni statue at the Esplanade, Kolkata

2. Rani Rashmoni on a 1994 stamp of India

3. Shrine dedicated to Rani Rashmoni within the precincts of Dakshineswar Kali Temple

4. Commemorative coin planned to be issue d shortly

INDIA: HER RELIGION AND CUSTOMS - Swami Vivekanand

THE COMPLETE WORKS.

SWAMI VIVEKANANDA.

VOLUME-3.

PAGE:464- 470

INDIA: HER RELIGION AND CUSTOMS

(Salem Evening News, August 29, 1893)

In spite of the warm weather of yesterday afternoon, a goodly number of members of the Thought and Work club, with guests, gathered in Wesley chapel to meet Swami Vive Kanonda,1 a Hindoo monk, now travelling in this country, and to listen to an informal address from that gentleman, principally upon the religion of the Hindoos as taught by their Vedar (Vedas.) or sacred books. He also spoke of caste, as simply a social division and in no way dependent upon their religion.

The poverty of the majority of the masses was strongly dwelt upon. India with an area much smaller than the United States, contains twenty three hundred millions [sic] of people, and of these, three hundred millions [sic] earn wages, averaging less than fifty cents per month. In some instances the people in whole districts of the country subsist for months and even years, wholly upon flowers (Mohua.), produced by a certain tree which when boiled are edible.

In other districts the men eat rice only, the women and children must satisfy their hunger with the water in which the rice is cooked. A failure of the rice crop means famine. Half the people live upon one meal a day, the other half know not whence the next meal will come. According to Swami Vive Kyonda, the need of the people of India is not more religion, or a better one, but as he expresses it, "practicality", and it is with the hope of interesting the American people in this great need of the suffering, starving millions that he has come to this country.

He spoke at some length of the condition of his people and their religion. In course of his speech he was frequently and closely questioned by Dr. F. A. Gardner and Rev. S. F. Nobbs of the Central Baptist Church. He said the missionaries had fine theories there and started in with good ideas, but had done nothing for the industrial condition of the people. He said Americans, instead of sending out missionaries to train them in religion, would better send some one out to give them industrial education.

Asked whether it was not a fact that Christians assisted the people of India in times of distress, and whether they did not assist in a practical way by training schools, the speaker replied that they did it sometimes, but really it was not to their credit for the law did not allow them to attempt to influence people at such times.

He explained the bad condition of woman in India on the ground that Hindoo men had such respect for woman that it was thought best not to allow her out. The Hindoo women were held in such high esteem that they were kept in seclusion. He explained the old custom of women being burned on the death of their husbands, on the ground that they loved them so that they could not live without the husband. They were one in marriage and must be one in death.

He was asked about the worship of idols and the throwing themselves in front of the juggernaut car, and said one must not blame the Hindoo people for the car business, for it was the act of fanatics and mostly of lepers.

The speaker explained his mission in his country to be to organize monks for industrial purposes, that they might give the people the benefit of this industrial education and thus elevate them and improve their condition.

This afternoon Vive Kanonda will speak on the children of India to any children or young people who may be pleased to listen to him at 166 North street, Mrs. Woods kindly offering her garden for that purpose. In person he is a fine looking man, dark but comely, dressed in a long robe of a yellowish red colour confined at the waist with a cord, and wearing on his head a yellow turban. Being a monk he has no caste, and may eat and drink with anyone.

*          *          *

(Daily Gazette, August 29, 1893)

Rajah2 Swami Vivi Rananda of India was the guest of the Thought and Work Club of Salem yesterday afternoon in the Wesley church.

A large number of ladies and gentlemen were present and shook hands, American fashion, with the distinguished monk. He wore an orange colored gown, with red sash, yellow turban, with the end hanging down on one side, which he used for a handkerchief, and congress shoes.

He spoke at some length of the condition of his people and their religion. In course of his speech he was frequently and closely questioned by Dr. F. A. Gardner and Rev. S. F. Nobbs of the Central Baptist church. He said the missionaries had fine theories there and started in with good ideas, but had done nothing for the industrial condition of the people. He said Americans, instead of sending out missionaries to train them in religion, would better send someone out to give them industrial education.

Speaking at some length of the relations of men and women, he said the husbands of India never lied and never persecuted, and named several other sins they never committed.

Asked whether it was not a fact that Christians assisted the people of India in times of distress, and whether they did not assist in a practical way by training schools, the speaker replied that they did it sometimes, but really it was not to their credit, for the law did not allow them to attempt to influence people at such times.

He explained the bad condition of women in India on the ground that Hindoo men had such respect for woman that it was thought best not to allow her out. The Hindoo women were held in such high esteem that they were kept in seclusion. He explained the old custom of women being burned on the death of their husbands, on the ground that they loved them so that they could not live without the husband. They were one in marriage and must be one in death.

He was asked about the worship of idols and the throwing themselves in front of the juggernaut car, and said one must not blame the Hindoo people for the car business, for it was the act of fanatics and mostly of lepers.

As for the worship of idols he said he had asked Christians what they thought of when they prayed, and some said they thought of the church, others of G-O-D. Now his people thought of the images. For the poor people idols were necessary. He said that in ancient times, when their religion first began, women were distinguished for spiritual genius and great strength of mind. In spite of this, as he seemed to acknowledge, the women of the present day had degenerated. They thought of nothing but eating and drinking, gossip and scandal.

The speaker explained his mission in his country to be to organize monks for industrial purposes, that they might give the people the benefit of this industrial education and thus to elevate them and improve their condition.

*          *          *

(Salem Evening News, September 1, 1893)

The learned Monk from India who is spending a few days in this city, will speak in the East Church Sunday evening at 7-30. Swami (Rev.) Viva Kananda preached in the Episcopal church at Annisquam last Sunday evening, by invitation of the pastor and Professor Wright of Harvard, who has shown him great kindness.

On Monday night he leaves for Saratoga, where he will address the Social Science association. Later on he will speak before the Congress in Chicago. Like all men who are educated in the higher Universities of India, Viva Kananda speaks English easily and correctly. His simple talk to the children on Tuesday last concerning the games, schools, customs and manners of children in India was valuable and most interesting. His kind heart was touched by the statement of a little miss that her teacher had "licked her so hard that she almost broke her finger". . . . As Viva Kananda, like all monks, must travel over his land preaching the religion of truth, chastity and the brother­hood of man, no great good could pass unnoticed, or terrible wrong escape his eyes. He is extremely generous to all persons of other faiths, and has only kind words for those who differ from him.

*          *          *

(Daily Gazette, September 5, 1893)

Rajah Swami Vivi Rananda of India spoke at the East church Sunday evening, on the religion of India and the poor of his native land. A good audience assembled but it was not so large as the importance of the subject or the interesting speaker deserved. The monk was dressed in his native costume and spoke about forty minutes The great need of India today, which is not the India of fifty years ago, is, he said, missionaries to educate the people industrially and socially and not religiously. The Hindoos have all the religion they want, and the Hindoo religion is the most ancient in the world. The monk is a very pleasant speaker and held the close attention of his audience.

*          *          *

(Daily Saratoga, September 6, 1893)

. . . The platform was next occupied by Vive Kananda, a Monk of Madras, Hindoostan, who preached throughout India. He is interested in social science and is an intelligent and interesting speaker. He spoke on Mohammedan rule in India.

The program for today embraces some very interesting topics, especially the paper on "Bimetallism", by Col. Jacob Greene of Hartford. Vive Kananda will again speak, this time on the Use of Silver in India.

                  *     *     *

^In those days Swami Vivekananda's name was spelt in various ways by the U.S.A. newspapers, and the reports were inaccurate mostly owing to the novelty of the subjects.

^American reporters added all sorts of epithets like "Rajah", "Brahmin", "priest", etc., for which they alone were responsible.

            *        *         *

Anger is inside and not outside

"A monk decides to meditate alone.

 Away from his monastery, he takes a boat and goes to the middle of the lake, closes his eyes and begins to meditate.

 After a few hours of unperturbed silence,

 he suddenly feels the blow of another boat hitting his. With his eyes still closed, he feels his anger rising and, when he opens his eyes, he is ready to shout at the boatman who dared to disturb his meditation.

 But when he opened his eyes,

 saw that it was an empty boat, not tied up, floating in the middle of the lake ...

 At that moment, the monk achieves self-realization and understands that anger is within him;

 it simply needs to hit an external object to provoke it.

 After that, whenever he meets someone who irritates or provokes his anger, he remembers;

 the other person is just an empty boat.

 Anger is inside me. "

🍁गर्भवती मां और विपश्यना🍁(डा. ओम प्रकाश)

🍁गर्भवती मां और विपश्यना🍁

(डा. ओम प्रकाश) 

उस दिन एक शिविर में श्री गोयन्काजी का बच्चों के शिविर संबंधी उदबोधन पर एक टेप सुनने को मिला। उसमें बालक-बालिकाओं को विपश्यना से लाभ होने का विशद वर्णन था। साथ ही एक बड़ी महत्त्वपूर्ण बात कही कि बच्चे की शिक्षा और संस्कार तो उसे माता के गर्भ से ही प्राप्त होने लगते हैं। इसलिए यदि गर्भवती महिला भी विपश्यना की साधिका हो तो होने वाले शिशु को 'धर्म' के संस्कार विरासत में मिल जायेंगे।

 

उनका यह कथन केवल मात्र अनुमान मात्र नहीं हैं। यह एक तथ्य है। हमारी संस्कृति में जीवन-सुधार के लिए 16 संस्कारों की व्यवस्था है। इन 16 में से 3 संस्कार बच्चे के जन्म होने के पहले के हैं। अन्य सभी संस्कार विभिन्न देश और संस्कृतियों में जन्म के बाद ही होते हैं। जैसे नामकरण (Baptism), केश-छेदन, विवाह, और अंत्येष्टि आदि ही हैं। हमारे मनीषी और ऋषियों ने गर्भाधान, पुंसवन तथा सीमंतोन्नयन - ये तीन संस्कार जन्म के पहले के बताये हैं। इनमें विशेष मंत्रों द्वारा प्रार्थना, उत्तम स्वास्थ्य तथा मन और चित्त की शुद्धता का कार्यक्रम होता है। हमारी आस्था के अनुसार गर्भाधान संभोग सुख के लिए नहीं, बल्कि उत्तम संतान प्राप्ति के हेतु किया गया एक सात्विक धार्मिक कृत्य है। गर्भ स्थित हो जाने पर पुष्टि कारक भोजन तथा ओषधि का प्रयोग उत्तम स्वास्थ्य के लिए किया जाना इस पुंसवन संस्कार का महत्त्व है। माता के मन को शांत, उदात्त विचारों वाला, प्रसन्न और स्वस्थ चित्त रखने का प्रयत्न सीमंतोन्नयन संस्कार का उद्देश्य है।

कहा गया है -मातृमान्, पितृमान्, आचार्यो वेदः -अत: माता ही प्रथम गुरु है। माता के मानसिक विचार तथा भाव और भावनाओं आदि का पुष्कल प्रभाव शिशु पर पड़ता है। यह सर्वविदित बात है कि बच्चे की शक्ल-सूरत, माता-पिता पर जाती है, इतना ही नहीं उसकी बोल-चाल का तरीका,उठने-बैठने, चलने, लेटने सोने आदि की आदतें, हाव-भाव, चाह-अनचाह आदि बहुत-सी बातें माता-पिता के अनुरूप ही होती हैं। यह सब प्रकृति द्वारा माता-पिता में पाये जाने वाले जीनों के द्वारा ही होता है। ये जीन (Gene) ही इन संस्कारों को देते हैं। अत: यदि माता विपश्यी होगी तो संतान को भी उसके अच्छे संस्कार विरासत में मिल जायेंगे। (Foetus) भ्रूण छठे महीने में ही सुनने लग जाता है, तथा उसका (Nervous System) स्नायुतंत्र विकसित होने लगता है। मां यदि चौथे-पांचवे मास से ही विपश्यना करे तो अवश्यमेव आशातीत लाभ होगा ही।

इतिहास में इस बात के उदाहरण हैं कि बच्चे को गर्भ में ही अनेक शिक्षाएं प्राप्त हुई हैं। महाभारत के आख्यान में अभिमन्यु को चक्र व्यूह भेदन की क्रिया का ज्ञान गर्भ में ही प्राप्त हो गया था। अर्जुन, सुभद्रा को यह ज्ञान दे रहे थे। सुनते-सुनते सुभद्रा सो गयी और अर्जुन भी चुप हो गये। फलस्वरूप व्यूह से बाहर निकलने का गुर बिना बताये ही रह गया और बेचारा अभिमन्यु मार डाला गया। लव, कुश को भी शस्त्र ज्ञान गर्भ में ही मिला, यह कहा गया है। कुछ लोग महाभारत को मिथक (Myth) बताते हैं । पर चाहे कुछ भी हो, इससे इतना तो निश्चित हो ही जाता है कि जब महाभारत का कथानक लिखा गया होगा तो इस बात का ज्ञान तो था ही कि माता द्वारा सुनी हुई बात का प्रभाव शिशु पर होता है।

मार्च 1985 के अंग्रेजी मासिक रीडर्स डाइजेस्ट'  (Readers Digest) के अंक में बालक के जन्म से पूर्व के जीवन के संबंध में एक महत्त्वपूर्ण लेख प्रकाशित हुआ था। इसमें वैज्ञानिकों ने अनेक ऐसे उदाहरण दिये हैं जिनसे जन्म के पूर्व के संस्कारों का पूरा प्रमाण नवजात शिशु पर परिलक्षित होने की पुष्टि होती है। इस लेख के अनुसार श्रीमती हेलन का कहना है कि वह एक विशेष लोरी अपनी संतान के जन्म से पूर्व गाया करती थी। बालक पैदा हुआ तो वह लोरी (गीत) बच्चे पर जादू का असर करती ।वह चाहे कितना ही बेचैन हो, रोता हो या चिल्लाता हो - इस गीत को सुनते ही पूर्ण शांत हो जाता था।

बाल-रोग विशेषज्ञ डॉ. ट्वी के 1960 से ही किये गये अनुसंधानों से ज्ञात होता है कि गर्भ के छठवें मास से ही बच्चा सुनने और अनुभव करने लग जाता है। माता की बोली और ध्वनि के प्रति संवेदनशील होने लगता है। विशेष प्रकार के संगीत से शांत और दूसरे प्रकार के गान से उद्विग्न हो जाता है।

कनाडा के एक विख्यात संगीत-गायक का कहना है कि उन्हें संगीत की कुछ कठिन धुनों को बिना देखे ही बजा लेने की अद्भुत क्षमता प्राप्त हो गयी थी। उन्हें हैरानी थी कि ऐसा क्यों होता है। उन्होंने एक दिन अपनी माता से इस समस्या का हल पूछा तो उसने बताया कि जब वह गर्भ में था तब वह उन पदों का अभ्यास किसी विशेष आयोजन के लिए करती रही थी। उसके कारण ही ऐसा हुआ होगा।

इसी प्रकार बालिका क्रिस्टीना की कहानी है। बच्ची जब पैदा हुई तो अपनी मां का दूध न पीती। रोती, चिल्लाती, भूखी रह जाती, परंतु मां के स्तनों को मुँह भी न लगाती, परंतु धाय (Wet Nurse) को दी जाती तो उसका दूध तुरंत पी लेती। इसका कारण मां ने बताया कि गर्भ की प्रारंभिक अवस्था में उसने गर्भ-पात करने का प्रयास किया था, पर अपने पति के आग्रह पर वह रुक गयी थी। इससे बालिका के मन में विद्रोह की भावना पैदा हो गयी।

इसी प्रकार के और भी अनेक उदाहरण वैज्ञानिकों ने एकत्र किये हैं, जिनसे सिद्ध हो जाता है कि शिशु पर मां-पिता के व्यवहार, विचारों, शील-सदाचार आदि का प्रभाव पड़ता ही है।

विपश्यना द्वारा व्याक्ति की मानसिक और चैतसिक विशुद्धि होती है। मन की गहराइयों में पड़े हुए विकारों से मुक्ति होती है, यह निश्चित है।

अत: गर्भवती माताएं शील पालन करती हुई नियमित रूप से विपश्यना साधना करें तो भावी संतान अवश्यमेव एक धर्मनिष्ठ, चरित्रवान, उत्तम नागरिक बनने में सक्षम होगी।

भवतु सब्ब मंगलं!

 

डा. ओम प्रकाश

सी 34 पंच्चशील एन्क्लेव नयी-दिल्ली - 110017.

जुलाई 1996 विपश्यना पत्रिका में प्रकाशित

🌷 हत्या,चोरी,झूठ से,विरत नशे से होंय।

विरत होंय व्यभिचार से,बुद्ध वंदना सोय।।

हो सम्यक आजीविका,सम्यक चिंतन होय।

रहें सजग निज सांस पर,बुद्ध वंदना सोय।।

काया चित्त प्रपंच से,विविध वेदना होय।

निर्विकार निरखत रहें,बुद्ध वंदना सोय।।

देख सुखद संवेदना,आस्वादन ना होय।

भय देखें सुख स्वाद में, बुद्ध वंदना सोय।।

देख दुखद संवेदना,द्वेष न जाग्रत होय।

भय देखें जब द्वेष में,बुद्ध वंदना सोय।।

राग द्वेष जागे नहीं,क्षीण अविद्या होय।

प्रज्ञामय समता जगे,बुद्ध वंदना सोय।।

पत्र पुष्प नैवेद्य से,छिछला वंदन होय।

अंतर जगे विपश्यना,सच्चा वंदन सोय।।

जीवन जिए ब्रह्म का,ब्रह्मकाय है सोय।

अणु-अणु व्यापे धर्म ही,धर्मकाय है सोय।।

ले जाये निर्वाण तक,धर्मयान है सोय।

जो वाहन है मुक्ति का,ब्रह्मयान है सोय।।

परम पूज्य गुरुदेव महान विपस्नाचार्य स.न.गोयनका जी।

Swami Vivekanand and Ma Kali

🛋 Disciple: If you give up work for some time and take rest, then you will be all right. Your life means good to the world.

🌺 Swamiji: Am I able to sit quiet, my son! Two or three days before Shri Ramakrishna's passing away She, whom he used to call "Kali", entered this body. It is She, who takes me here and there and makes me work, without letting me remain quiet or allowing me to look to my personal comforts.

Disciple: Are you speaking metaphorically?

Swamiji: Oh, no, two or three days before his leaving the body, he called me to his side one day, and asking me to sit before him, looked steadfastly at me and fell into Samadhi. Then I really felt that a subtle force like an electric shock was entering my body! In a little while, I also lost outward consciousness and sat motionless. How long I stayed in that condition I do not remember; when consciousness returned, I found Shri Ramakrishna shedding tears. On questioning him, he answered me affectionately: "Today, giving you my all, I have become a beggar. With this power you are to do many works for the world's good, before you will return". I feel that power is constantly directing me to this or that work. This body has not been made for remaining idle.

Hearing these words with speechless wonder the disciple thought - who knows how common people will take these words? 

(CW/V7/Conversations And Dialogues/XVII)

श्रीरामकृष्ण - लीला संवरण

" लीला संवरण "

                       ~~~~~~~~

        महासमाधि के आठ नौ रोज पहले श्रीरामकृष्ण ने  योगीन से बंगला पंचांग से 25 श्रावण ( 9 अगस्त ) के आगे के दिन पढ़ने के लिए कहा ।  योगीन जब पढ़ते हुए श्रावण मास की अन्तिम तिथि तक पहुँचे , तो उन्होंने इशारे से बतलाया कि वे अब और नहीं सुनना चाहते ।  इसके चार पाँच दिन बाद उन्होंने नरेन्द्र को अपने पास बुलाया । कमरे में और दूसरा कोई न था । उन्होंने नरेन्द्र को अपने  सामने बैठने के लिए कहा और उनकी ओर निर्निमेष दृष्टि से देखते हुए वे समाधि में मग्न हो गये ।  नरेंद्र ने अपने शरीर के भीतर विद्युत के झटके की नाई सूक्ष्म शक्ति को प्रवेश करते अनुभव किया ।  धीरे धीरे वे भी बाह्य चेतना खो बैठे ।  उन्हें स्मरण नहीं रहा कि वे वहाँ कितनी देर बैठे रहे ।  जब उनकी सामान्य चेतना लौटी ,  तो उन्होंने श्रीरामकृष्ण को अश्रुपूरित नेत्रों से देखते पाया ।  श्रीरामकृष्ण ने उनसे कहा , " आज मैं तुझे सब कुछ देकर फकीर हो गया ! इस शक्ति के द्वारा तू संसार का महान कल्याण करेगा और तभी तू वापस जा सकेगा । "  इस तरह श्रीरामकृष्ण ने नरेंद्र के भीतर अपनी सारी शक्ति संचारित कर दी और गुरु तथा शिष्य एक अभिन्न आत्मा हो गये ।

              इसके दो  ही दिन  नरेन्द्र के मन में श्रीरामकृष्ण की उस उक्ति को कि वे  अवतार हैं ,  परीक्षा की कसौटी पर कसने का विचार  उदित हुआ ।  उन्होंने अपने मन में सोचा ,  " यदि ऐसी भयानक शारीरिक यंत्रणा के बीच  वे अपने  अवतारत्व  की  घोषणा करें , तब मैं  विश्वास करूँगा ।"  आश्चर्य की बातहै ,  नरेन्द्र के मन में इस विचार का उठना ही था कि श्रीरामकृष्ण अपनी सारी शक्ति संचित कर स्पष्ट शब्दों में बोल उठे , ' जो राम था ,  जो कृष्ण  था ,  वही  इस  शरीर  में  रामकृष्ण  हुआ है --- किन्तु तेरे वेदान्त की दृष्टि से नहीं । '  इतने रहस्योद्घाटनों के बावजूद  श्रीरामकृष्ण  के प्रति  मेरी शंका बनी रही ,  यह सोच  नरेन्द्र लज्जा और अनुताप  से  गड़  गये ।

                  अन्त में भक्तों कि वह हृदय-विदारक  दिवस आ पहुँचा ।  उस दिन रविवार था , 15 अगस्त , 1886 :  श्रावण मास का  अन्तिम दिन ।  श्रीरामकृष्ण  की  पीड़ा  चरम  पर  थी ।  भक्त गण  व्यथित  हो  रो  रहे  थे  ।  वे  उनके  बिस्तरे  के  चारों  ओर  खड़े  थे ।  संध्या  के  समय  श्रीरामकृष्ण  अचानक  समाधि  में  मग्न  हो  गये ।  उनका  शरीर  जड़  हो  गया ।  शशि  को यह  समाधि  कुछ  असामान्य  सी  प्रतीत  हुई  और  वे  रोने  लगे ।  मध्यरात्रि  के  पश्चात  श्रीरामकृष्ण  की  बाह्य चेतना  लौटी ।  उन्होंने  स्पष्ट  शब्दों  में  तीन  बार  काली  का  नाम  उच्चारित  किया  और  धीरे  से  लेट  गये ।  रात्रि  के  एक  बजकर  दो  मिनट  पर  उनका  शरीर रोमांचित  हो  उठा ,  बाल  खड़े  हो  गये ,  नेत्र  नासिका के  अग्रभाग  पर  केन्द्रित  हो  गये तथा   मुखमंडल  मुस्कान  से  खिल  उठा ।   श्रीरामकृष्ण   महासमाधि  में  लीन  हो  गये ।  इस  प्रकार  सोमवार ,  16  अगस्त 1886  को  ब्राह्ममुहुर्त  में  अपने  भक्तों  और  स्नेहियों  को  दु:खसागर  में  डुबा  वे  इस  जगत्  से  महाप्रयाण  कर  गये ।

                  पाँच  बजे  उनकी  पूत  देह  को  नीचे  लाकर  खाट  पर  रखा  गया ।  उसे  गेरुआ  वस्त्र  पहनाकर  चन्दन - लेप  और  फूलों  से. सजाया  गया ।  एक  घंटे  पश्चात  देह  को  भजन -  कीर्तन  के  साथ  काशीपुर  श्मशान  घाट  ले  जाया  गया ।  महाप्रयाण  की  इस  यात्रा  को  देख  दर्शकों  के  आंसू  बहने  लगे । देह  चिता  पर  लिटा  दी  गयी  और  कुछ  ही  घंटों  में  सब  कुछ  शेष  हो  गया ।

                   श्मशान  घाट  से  बिदा  लेते  समय  भक्तों का  हृदय  आत्मसमर्पण  की  एक  अपूर्व  शान्त  भावना से  पूरित  हो  उठा ,  क्योंकि  सभी  को  ऐसा  अनुभव  हुआ  कि  श्रीरामकृष्ण  उनके   अन्त:करण  में  सर्वदा  विद्यमान  हैं ।  वे ,  उनके  प्रभु ,  जैसे  भौतिक  देह  में  थे ,  ठीक  वैसे  ही  अपार्थिव  अवस्था  में  भी  विराजित  हैं ।  उनके  ही  शब्दों  में ,  मानो  उन्होंने  केवल  एक  कमरे  से  दूसरे  में  प्रवेश  किया  है ।  भक्तों  ने  श्रीरामकृष्ण  देव  की  जय का  नारा  लगाते  हुए  वे  काशीपुर  उद्यान  लौट  आये ।

      -- " श्रीरामकृष्ण ( संक्षिप्त जीवनी से साभार )

Swami Vivekanand and missionaries

"YOU COULD NOT BEAR TO SEE THE CONVERSION OF YOUR HINDU BRETHREN TO CHRISTIANITY"

Swami Vivekananda

One day in Calcutta, Swamiji told Priyanath Sinha, his disciple, that a man becomes bold and courageous when he truly loves his own religion, and that such a steadfast love could bring about the unity that was lacking among Indians. In this connection, Swamiji narrated an incident that took place on board the ship that was carrying him to India.

During the voyage two Christian missionaries had come to him and insisted on discussing the merits and demerits of Hinduism and Christianity. As the missionaries began to lose ground in the debate, they grew increasingly belligerent and started slandering the Hindus and their religion. Swamiji stood it as long as he could; then walking close to them seized one of the missionaries by the collar and said jokingly yet firmly, ‘If you abuse my religion again, I will throw you overboard!’ The frightened missionary ‘shook in his boots’ and said under his breath, ‘Let me go, sir! I will never do it again.’ After that, Swamiji told Priyanath, the missionary treated him respectfully whenever they met.

Having told this story, Swamiji turned to his disciple and asked him what would he do if someone insulted his mother. Priyanath replied : ‘Why, I would catch him by the neck and give him a good dressing-down!’ Pleased with the reply, Swamiji said, ‘Well Sinha, if you had the same unflinching loyalty to your religion, the true Mother of our countty, you could not bear to see the conversion of your Hindu brethren to Christianity. You see this occurring everyday, yet you are quite indifferent. Where is your faith! Where is your patriotism! Everyday Christian missionaries abuse Hinduism to your face, and yet how many are there amongst you who will stand up in its defence?’

SWAMI VIVEKANANDA, THE FRIENDS OF ALL, page 40 & 41

Freedom Fighter Kali Bai

She is freedom fighter Kali Bai. She attained Veergati at age 13.

Kali Bai was born in 1934 in Rastapal village of Dungarpur area of Rajasthan. Teachers in the Dungarpur School (where Kali Bai studied) taught beyond school book syllabus. They narrated stories of British oppression and inculcated in the children feelings of patriotism, nationalism, love for the motherland, and fighting the British. The Magistrate of Dungarpur, employed under British, came to know about this act of the teachers of the school. 

The Dungarpur Magistrate arrived in the school premise and ordered shutting down of the educational establishment. When a teacher Sengabhai protested, the brutal magistrate tied the teacher’s hands and legs with a rope and fixed the rope to his jeep. Besides, when the owner of the school Nana Bhai Khant objected, the magistrate hit him hard on his head with the butt of his gun. Nana Bhai Khant fell unconscious to the ground. Kali bai, meanwhile, witnessed all of these and she suddenly disappeared. 

By the time Kali Bai came running to the school ground with a sickle in hand, the magistrate had already started his jeep and started driving, dragging teacher Sengabhai (tied to the jeep with the rope) behind. Kali Bai immediately rushed towards her teacher and using the sickle cut the rope. She saved the life of her Guru, who was then already injured. This infuriated the magistrate. He immediately shot at Kali Bai; she attained martyrdom at the spot. It was 19th June 1947. 

A few days later, India got freedom.

When the British arrived in India, there were lakhs of Gurukuls (bases were especially temples) across the country and according to a British administered survey, around 63-64 percent of the students comprised of Shudras. British broke this very educational backbone at the roots. This story is one example how British continued with their policy even a few months before they left.

And we are told British civilized India! Another big irony is we celebrate Children's Day in honor of Jawaharlal Nehru! Children's Day should be dedicated to all the children freedom fighters and Dharmic warriors who fought for the motherland and for Dharma.

There are two episodes of children freedom fighters in #SaffronSwords https://www.amazon.in/Saffron-Swords-Authors-Manoshi-Yogaditya/dp/B07Q139493. More such episodes will be included in the upcoming volumes of the book.

- Manoshi Sinha.

Info about Kali Bai from 'Balidani Balak' by Harvilas Gupta. Image sourced from aravalivicharmanch.org.

THE GLORY OF SRI JAGANNATHA MAHAPRASAD

 Jagannatha Mahaprasad for you all. Jai Jagannath !

[THE GLORY OF SRI JAGANNATHA MAHAPRASAD :

Narada Muni once went to Vaikuntha and served Mother Laxmi very attentively. Sri Laxmi was very pleased and requested Narada Muni to ask for any boon. Narada Muni replied, "My dear Mother Laxmi, you must promise that whatever I ask for, you will grant." Laxmi Devi vowed that she would gladly fulfill his desire. The great saint revealed his wish: Narada Muni requested Laxmi devi to give him the maha-prasada remnants of Lord Narayana. 

Suddenly Laxmi Devi's mood changed and her face became clenched with worry. "Please ask me for anything else except for the Lord's prasada,' she begged. " A few days ago the Lord instructed me not to give His prasada to anyone. You must understand that I cannot disobey my husband's order. My dear son, I cannot give you prasada." Narada was very adamant and reminded Devi of her promise. "You are the dear wife of Lord Narayana," Narada Muni said. "You must grant me this boon. Somehow or another you must give me the Lord's maha-prasada." Laxmi was now in great trouble. What to do? She told Narada Muni to wait and that she would look into what could be done to satisfy his desire. 

At noon Laxmi Devi lovingly served lunch to her husband, Lord Narayana. Even though Devi performed her duties with attention and expertise, still the Lord marked that his wife was very unhappy. Her face had become black and morose. Lord Narayana gently asked her the reason for her distress. Taking shelter at Lord's lotus feet, Laxmiji explained her predicament. Lord Narayana mercifully comforted His crying wife and said, "Just for today I will cancel this restriction. You may take My plate of remnants and give it to Narada. But you must deliver the prasada in such way that I do not see. When I turn my face to the side you may take the plate away as if I do not know." The goddess became joyful. Following her beloved husband's instruction, she deftly removed His plate of remnants when He was not looking. 

Laxmiji immediately took the maha-prasada plate and happily presented it to Narada Muni. Narada Muni, dancing in ecstasy, eagerly honoured the Lord's remnants. He relished Lord Narayana's prasadam, and did not cease for second from chanting the Lord's holy name and dancing in great bliss. As his ecstatic emotions increased, he could not control himself. Narada Muni with veena in tow started running all over the universe like a madman. Chanting and dancing without stopping, he ran from planet to planet. 

Finally he reached Mount Kailash, the abode of Lord Shiva. Lord Shiva was surprised to see Narada Muni chanting and dancing in such a state of ecstasy. Narada Muni, swimming in the waves Vishnu-bhakti; did not notice Lord Shiva. Lord Shiva pacified Narada Muni. "Narada, I know you are always in ecstasy because you constantly chant the name of Lord Narayana. But I have never seen you in such a condition! What happened to you?" Then Narada Muni cooled down and explained everything. "I got so much pleasure and ecstasy after honoring the Lord's maha prasada that I can't stop dancing and chanting," Narada breathlessly exclaimed. Lord Shiva, folding his palms replied, "Oh Narada! You are so fortunate that you have tasted the maha prasada of Lord Narayana." Lord Shiva smiled hopefully. "Dear Narada, have you brought any prasada for me?" 

Narada felt very sorry, for he had not brought any prasada to share with Lord Shiva. Putting his head down, Narada stood with folded hands before Lord Shiva. Then he saw that a morsel of prasada had stuck to his fingernail. Narada gasped, "Oh Yes! Here is some prasada! Prasada kanika matra. A morsel of prasada just for you." 

Narada Muni carefully held up his hand for Lord Shiva's inspection. "Oh Shiva. You are so fortunate. Please take this Maha Prasada” Narada Muni put his finger into Shivaji's mouth. As soon as that small morsel of Maha Prasada touched the tounge of Mahadeva, he felt great ecstasy and happiness, so much so that he could not remain quiet. Lord Shiva started to chant and dance. His dancing increased as his ecstasy intensified. His dancing became so vigorous that he manifested the Tandava, the dance indicating the time of annihilation. The whole universe started to shake. Everyone became frightened, thinking "What happened? Why this dance is taking place untimely? It is not time for the annihilation." 

No one was brave enough to stop Shivaji from dancing der annihilation dance. The devas begged Mother Parvati to pacify the lord, otherwise the whole universe would be destroyed. Mother Parvati arrived on the scene and saw Lord Shiva dancing in uncontrollable ecstasy. Mother Parvati humbly approached Lord Shiva and when he came to his external senses, she inquired, "My dear husband! What happened to you? What has caused you to dance such ecstasy?" Lord Shiva explained that he had received Lord Narayana's maha-prasada from Narada Muni. Parvati Devi became astonished. "My dear husband, have you kept any maha-prasada for me?" Lord Shiva could not answer. He had managed to get o one morsel of prasada from Narada. How could be have saved Parvati was angry that she did not get maha-prasada. "I am deprived of Lord Narayana's prasada."She was so furious that the fire of her anger started to burn the whole universe. From the low planets to the higher planets, everyone felt the burning heat. The sages and saints understood that everything was going to be finished by the hot anger of Mother Parvati. No one could pacify her.

Finally all of the demigods headed by Lord Brahma rush to Vaikuntha to inform Lord Vishnu. Hearing the situation, Lord Vishnu traveled to Kailash riding on the back of Garuda. As so as Parvati Devi saw Lord Narayana, she came forward to offer her obeisances. Lord Narayana blessed his devotee and told her, "I will give you as much as Maha-Prasada you want. Please be pacified and give up your anger. Otherwise, all of your children will be finished”.

But Mother Parvati protested. "I will not be satisfied if You give your Maha-Prasada only to me. I request You to give your Maha-Prasada to all of my children, to all of the living entities. I do not want to see any of my children suffer like I am suffering now due to being deprived of your maha-prasdda. You must arrange something so that all living beings, including the dogs may honor Your maha-prasada." 

Lord Narayana smiled and said "Tathastu. Let it be so. My dear Parvati, to fulfill your desire I will appear in Nila-chala-dham. My temple will be famous for distributing My prasada. Whoever takes My prasada will be liberated. All of my prasada will be offered to you first. Then only will the remnants become Maha-Prasada. This Maha-Prasada will be distributed to everyone without consideration. I will keep you next to Me. You will have your temple just behind Mine in the inner courtyard. Lord Shiva, because he neglected to give you Maha-Prasada, will stay at a distance. He will have his temple outside the courtyard." 

The Lord appeared in Puri as Jagannath. Parvati Devi is there in the name of Bimala. All of Jagannath's prasada is offered first to Bimala Devi. Then only is it distributed as Maha-Prasada. In Puri there is no distinction between low and high-castes for taking Jagannath Maha-Prasad. Jai Jagannath ]

गीता प्रेस गोरखपुर - Gita Press Gorakhpur

जन्म जयंती 17 सितम्बर पर विशेष

जिसने घर-घर तक गीता पहुँचाया, धर्म की सेवा ‘घाटे का सौदा’ नहीं है ये सीख दी, उनकी जयंती पर नमन🙏

बंगाली बड़ी तेज़ी से हिन्दू से ईसाई बनते जा रहे थे। कारण था - कलकत्ता ईसाई मिशनरी। यहाँ बाइबिल के अलावा ईसाईयों की अन्य किताबें (जिनमें हिन्दू धार्मिक परम्पराओं के अनादर से लेकर झूठ तक भरा होता था, ) सहज उपलब्ध थीं। तभी युवा हनुमान प्रसाद पोद्दार ने...

गीता प्रेस गोरखपुर आज किसी परिचय की मोहताज नहीं है- धर्मशास्त्रों के मुद्रण (छपाई) और वितरण में अग्रणी इस प्रकाशक की माली हालत भले ऊपर-नीचे चलती रहती हो, जो किसी भी व्यवसायिक संस्थान के साथ होता ही रहता है, लेकिन हिन्दू समाज में इसके जितना सम्मान शायद ही किसी संस्थान का हो। और गीता प्रेस को इस मुकाम तक पहुँचाने में जिनका योगदान सबसे अधिक रहा, उनमें से एक हैं #हनुमान_प्रसाद_पोद्दार- गीताप्रेस की मासिक पत्रिका ‘कल्याण’ के संस्थापक सम्पादक, और इसे अखिल-भारतीय विस्तार देने वाले स्वप्नदृष्टा, जिन्होंने यह मिथक तोड़ा कि धर्म के प्रचार-प्रसार के काम में आर्थिक हानि ही होती है, या इसमें पैसे का निवेश घाटे का सौदा ही होता है।

अंग्रेजों ने मोड़ा राष्ट्रवाद की ओर

17 सितंबर, 1892 को जन्मे हनुमान प्रसाद पोद्दार की राष्ट्रवादी और राजनीतिक गतिविधियों में भागीदारी जीवन के शुरुआती दौर में न के बराबर थी। जैसा कि उनके मारवाड़ी समुदाय में उस समय का प्रचलन था, उन्होंने कम उम्र में ही शादी की, पत्नी को माँ-बाप की सेवा में बिठाया और काम-धंधा सीखने कलकत्ते निकल पड़े। लेकिन उन दिनों का कलकत्ता राष्ट्रवादी क्रांतिकारी आन्दोलन का गढ़ था। युवा पोद्दार के हॉस्टल के भी कुछ युवक क्रांतिकारी निकले, और अंग्रेज़ पुलिस ने लगभग पूरे हॉस्टल के नौजवानों को बिना चार्ज जेल में ठूँस दिया- अंडरट्रायल के नाम पर सड़ने के लिए। इस अन्याय, और जेल में क्रांतिकारियों-राष्ट्रवादियों की संगति, ने पोद्दार को बदल दिया- वे जेल से छूटने के बाद शुरू में तो व्यापार के सिलसिले में बम्बई चले गए, लेकिन उनकी रुचि धीरे-धीरे अर्थ से अधिक धर्म और राष्ट्र की तरफ झुकने लगी थी।

बाइबिल के बराबर गीता का प्रसार करने के लिए शुरू की प्रेस

अलीपुर जेल में श्री ऑरोबिंदो (उस समय बाबू ऑरोबिंदो घोष) के साथ बंद रहे पोद्दार ने जेल में ही गीता का अध्ययन शुरू कर दिया था। वहाँ से छूटने के बाद उन्होंने ध्यान दिया कि कैसे कलकत्ता ईसाई मिशनरी गतिविधियों का केंद्र बना हुआ था, जहाँ बाइबिल के अलावा ईसाईयों की अन्य किताबें भी, जिनमें हिन्दुओं की धार्मिक परम्पराओं के लिए अनादर से लेकर झूठ तक भरा होता था, सहज उपलब्ध थीं। लेकिन गीता- जो हिन्दुओं का सर्वाधिक जाना-माना ग्रन्थ था, उसकी तक ढंग की प्रतियाँ उपलब्ध नहीं थीं। इसीलिए बंगाली तेज़ी से हिन्दू से ईसाई बनते जा रहे थे।

मारवाड़ी अधिवेशन में पड़ी कल्याण की नींव

1926 में हुए मारवाड़ी अग्रवाल महासभा के दिल्ली अधिवेशन में पोद्दार की मुलाकात सेठ घनश्यामदास बिड़ला से हुई, जिन्होंने आध्यात्म में पहले ही गहरी रुचि रखने वाले पोद्दार को सलाह दी कि जन-सामान्य तक आध्यात्मिक विचारों और धर्म के मर्म को पहुँचाने के लिए आम भाषा (आज हिंदी, उस समय की ‘हिन्दुस्तानी’) में एक सम्पूर्ण पत्रिका प्रकाशित होनी चाहिए। पोद्दार ने उनके इस विचार की चर्चा जयदयाल गोयनका से की, जो उस समय तक गोबिंद भवन कार्यालय के अंतर्गत गीता प्रेस नामक प्रकाशन का रजिस्ट्रेशन करा चुके थे। गोयनका ने पोद्दार को अपनी प्रेस से यह पत्रिका निकालने की ज़िम्मेदारी दे दी, और इस तरह ‘कल्याण’ पत्रिका का उद्भव हुआ, जो तेज़ी से हिन्दू घरों में प्रचारित-प्रसारित होने लगी। आज कल्याण के मासिक अंक लगभग हर प्रचलित भारतीय भाषा और इंग्लिश में आने के अलावा पत्रिका का एक वार्षिक अंक भी प्रकाशित होता है, जो अमूमन किसी-न-किसी एक पुराण या अन्य धर्मशास्त्र पर आधारित होता है।

गीता प्रेस की स्थापना के पीछे का दर्शन स्पष्ट था- प्रकाशन और सामग्री/जानकारी की गुणवत्ता के साथ समझौता किए बिना न्यूनतम मूल्य और सरलतम भाषा में धर्मशास्त्रों को जन-जन की पहुँच तक ले जाना। हालाँकि गीता प्रेस की स्थापना गैर-लाभकारी संस्था के रूप में हुई, लेकिन गोयनका-पोद्दार ने इसके लिए चंदा लेने से भी इंकार कर दिया, और न्यूनतम लाभ के सिद्धांत पर ही इसे चलाने का निर्णय न केवल लिया, बल्कि उसे सही भी साबित करके दिखाया। 5 साल के भीतर गीताप्रेस देश भर में फ़ैल चुकी थी, और विभिन्न धर्मग्रंथों का अनुवाद और प्रकाशन कर रही थी। गरुड़पुराण, कूर्मपुराण, विष्णुपुराण जैसे महत्वपूर्ण ग्रंथों का प्रकाशन ही नहीं, पहला शुद्ध और सही अनुवाद भी गीता प्रेस ने ही किया।

बम्बई से आई गोरखपुर, गोरखधाम बना संरक्षक

गीता प्रेस ने श्रीमद्भागवत गीता और रामचरितमानस की करोड़ों प्रतियाँ प्रकाशित और वितरित की हैं। इसका पहला अंक वेंकटेश्वर प्रेस बम्बई से प्रकाशित हुआ, और एक साल बाद इसे गोरखपुर से ही प्रकाशित किया जाने लगा। उसी समय गोरखधाम मन्दिर के प्रमुख और नाथ सम्प्रदाय के सिरमौर की पदवी को प्रेस का मानद संरक्षक भी नामित किया गया- यानी आज उत्तर प्रदेश के मुख्यमंत्री और नाथ सम्प्रदाय के मुखिया योगी आदित्यनाथ गीता प्रेस के संरक्षक हैं।

गीता प्रेस की सबसे खास बात है कि इतने वर्षों में कभी भी उस पर न ही सामग्री (‘content’) की गुणवत्ता के साथ समझौते का इलज़ाम लगा, न ही प्रकाशन के पहलुओं के साथ- वह भी तब जब 60 करोड़ से अधिक प्रतियाँ प्रेस से प्रकाशित हो चुकीं हैं। 96 वर्षों से अधिक समय से इसका प्रकाशन उच्च गुणवत्ता के कागज़ पर ही होता है, छपाई साफ़ और स्पष्ट, अनुवाद या मुद्रण (printing) में शायद ही कभी कोई त्रुटि रही हो, और subscription लिए हुए ग्राहकों को यह अमूमन समय पर पहुँच ही जाती है- और यह सब तब, जबकि पोद्दार ने इसे न्यूनतम ज़रूरी मुनाफे के सिद्धांत पर चलाया, और यही सिद्धांत आज तक वर्तमान में 200 कर्मचारियों के साथ काम कर रही गीता प्रेस गोरखपुर में पालित होता है। न ही गीता प्रेस पाठकों से बहुत अधिक मुनाफ़ा लेती है, न ही चंदा- और उसके बावजूद गुणवत्ता में कोई कमी नहीं।

‘भाई जी’ कहलाने वाले पोद्दार ने ऐसा सिस्टम बना और चला कर यह मिथक तोड़ दिया कि धर्म का काम करने में या तो धन की हानि होती है (क्योंकि मुनाफ़ा कमाया जा नहीं सकता), या फिर गुणवत्ता की (क्योंकि बिना ‘पैसा पीटे’ उच्च गुणवत्ता वाला काम होता नहीं है)। उन्होंने मुनाफ़ाखोरी और फकीरी के दोनों चरम छोरों पर जाने से गीता प्रेस को रोककर, ethical business और धर्म-आधारित entrepreneurship का उदाहरण प्रस्तुत किया।

ठुकराया राय बहादुर और भारत रत्न, आज भी जारी अखंड रामचरित मानस पाठ

हनुमान प्रसाद पोद्दार उन चुनिन्दा सार्वजनिक हस्तियों में रहे, जिन्होंने अंग्रेजों का राय बहादुर और आज़ादी के बाद भारत सरकार का भारत रत्न दोनों ही मना कर दिए। 22 मार्च, 1971 को उनकी मृत्यु हो जाने के बाद प्रेस के जिस कमरे में, जिस डेस्क पर बैठकर वह प्रेस के संचालन और ‘कल्याण’ के सम्पादन के साथ-साथ ‘शिव’ के छद्म नाम से पत्रिका में लेखन भी करते थे, वह डेस्क और कमरा आज भी अक्षुण्ण रखे गए हैं। उनके कमरे में आज भी अखंड रामचरित मानस पाठ बदस्तूर चलता रहता है, जिसके लिए लोग पालियों में भागीदारी करते हैं।

ऐसे अमर धर्मवीर हनुमान प्रसाद जी की जन्म जयंती पर कोटि कोटि नमन!