Vedanta and Sri Ramakrishna

Vedanta

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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

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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

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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.

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(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.

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(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.

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^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.

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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. "