Wednesday, February 22, 2012

My Homage to Swami Deshikatmananda my friend


All Men are mortal.
Swami Deshikatmananda was a man.
So he died last night
In Bangalore, in a hospital
O yes, he was taken good care of,
A very good care indeed,
Extensively and intensively at the end

Humans are subject to disease
Swami Deshikatmananda was a human
So, they say, he became the subject of a condition
  going by the name of a kind, caring man
    from a time long back, from Old Bavaria
      by name Alois Alzheimer

Human beings are like me and you
Ordinary; doing what we like
Conversing, caring, bragging, nagging
But doing a bit extra at times;
Some more and some less often
His was a little more on the more side

He was a monk like me - but
 sure, did more services than me,
He wrote aptly, spoke sufficiently
Led with lesser indiscretions
No he didn't write poetry
But no thank you,
he would rather not write like this one

Alzheimer found it but did not get it;
Charles Heston got it; Ronald Reagan had it;
Our Swami too had it.
I don't know if his vain self would have savoured it
But the fact is he was a firm 'no, no' about films
`Film or TV shows for the boys?',
'Those in his keep, of the Home he managed?'
`Ramayana and such may do but no further;
Thats an Order'

`Did he take up big works?'
 Yes, you bet.
`How did he do them?'
`Oh, yes. Very well, indeed.'
'Are you sure? Everything hunky dory?'
Oh, come on!
He was a human, we said.
A frail human, like you and me
God Bless him


For official obituary go here :

http://www.belurmath.org/news_archives/category/news-of-the-month/2012/february-2012/
We are sorry to announce the passing away of ... our brother-monk ..
Swami Deshikatmananda ji (Achyuta Maharaj) expired on 21 February at 8.30 pm at Ulsoor centre.  He was 67 and had been suffering from Alzheimer’s disease for a couple of years.  An initiated disciple of Swami Vireshwaranandaji, he joined the Order in 1973 at Chennai Math and had Sannyasa from his Guru in 1983.  Besides his joining centre, he served at Belur Math and Coimbatore Mission, Kankhal (for a few months during Kumbha Mela, 1998) and Delhi centres as an assistant and Chennai Students’ Home as head.  He had been staying under medical care at Hyderabad and Ulsoor centres for the last two years. The Swami was hardworking and devoted, simple and genial by nature.

Other links :
http://www.medicalnewstoday.com/articles/159442.php


Swami Deshikatmananda on Swami Ramakrishnananda


An apostle remembered
The 142nd birth anniversary of Swami Ramakrishnananda, founder, Ramakrishna Mission, was celebrated yesterday. A tribute by Swami Deshikatmananda.

THE RAMAKRISHNA Math and Mission has blazed a new trail worshipping God in and through man. The one who worked these innovations tirelessly in the South for fourteen long years sacrificing everything in the name of his guru Sri Ramakrishna was Swami Ramakrishnananda, lovingly addressed as Sashi Maharaj. The seed that he had sown has grown into a huge banyan tree providing relief and light to countless people. When he came across a weeping orphan from Coimbatore, he became very sad and asked Ramu and Ramanujam, his devoted young friends to start an orphanage.
The orphanage that was started for a few orphan children in 1905 is now a big students' home sheltering 400 children. It was in 1897 when Swami Vivekananda thrilled the citizens of the then Madras presidency by his resounding lectures, that he was requested to send one of his brother-disciples to establish a Math in Madras for carrying on religious and philanthropic activities. In deference to the wishes of the people, Swamiji replied "I shall send you one who is more orthodox than your most orthodox men of the South and who is at the same time unique and unsurpassed in his worship and meditation of God." Accordingly, the next steamer from Calcutta brought Swami Ramakrishnananda along with Swami Sadananda to assist him in his work. They were put up in a hired house in Triplicane. Thus Sri Ramakrishna Math was inaugurated to herald the coming of glad tidings all over South India.
The primary school, which he opened in George Town, provided the initial impetus for the opening of various educational institutions. The spreading of Ramakrishna Math & Mission is rock-based on Sashi maharaj's insistence on worshipping Sri Ramakrishna's photo as a living presence in the accepted tradition. He impressed upon the monastic brothers and devotees that every action in the shrine or outside is service to God. Well versed in Sanskrit he was an erudite scholar of Eastern and Western Philosophies as well. His lectures are compiled and published in book form, notable among them are `The message of Eternal wisdom', `Sri Krishna, the Pastoral and King maker', `For Thinkers on Education' and `Path to perfection'. He laid firm foundations to make the Sri Ramakrishna Math at Chennai to become the biggest publishing centre of the Ramakrishna order.
(The author is a senior monk of the Ramakrishna Order)

Essence of Immortality by Swami Deshikatmananda



When we understand the secret of death, which lies in the realising of the immortality of the soul, we will be able to leave the body consciously and without fear

What we have practised during our lives will come to us in our last moments

From time immemorial, humanity has attempted to solve the riddle of birth, growth, old age and death. Nothing has been more mysterious for the human mind than death. In fact, religions of ancient man had their basis in death and ancestor worship. The Egyptians, Babylonians, Chinese and the people of South America believed in a soul that lived on after death. For the Egyptians, the human body contained another being similar to it; and when a person died, this double went out of the body and lived on as long as the dead body remained intact. This is why they built huge pyramids in which dead bodies were preserved through mummification, and were buried along with materials of enjoyment.

Christianity and Islam also believe in the soul, where the body may perish but there is no death for the soul. There is also an attempt to preserve the dead body as long as possible by burying it in a coffin.

India has had a rich and varied history as far as philosophies of death and dying are concerned. In the Katha Upanishad, translated by Sir Edwin Arnold as Secret of Death, the hero of the Upanishad, Nachiketa, asks Yama, the god of death: “There is this doubt; when a man dies, some say that he is gone forever, that he does not exist. While others hold that he still lives; which of these is true?” Various answers have been provided to this question; metaphysics, philosophy, science and religion have tried to solve this problem.

At one end of the spectrum are the atheistic and agnostic thinkers of the Charvak school, who denied the continuing existence of the soul after the death of the body. They believed that the body is the soul, and that the soul does not exist outside of the body after death. Their motto was: “As long as you are alive, live comfortably and enjoy the pleasures of life. Even by borrowing, consume ghee (procure material pleasures), for when the body is burnt to ashes, no one will have to be accountable for your deeds.”

A diametrically opposite view from the Charvaks was put forth by ancient Indian rishis (seers) in the form of the law of rebirth or transmigration of the soul. According to this, as long as the desires of the soul are not quenched, it transmigrates from one body to another.

The Chandogya Upanishad describes the process of birth thus—through the rains the soul enters food, from which it enters the parents’ bodies, through the combination of semen and blood it enters the womb of the mother, and then is born as human or animal. This soul then lives in that particular body until death.

What is death? There is no death of the soul, for it is eternal and immortal. Death is nothing but leaving the worn out gross body (made of flesh, blood, bones). The soul through its subtle body (sukshma sharira) enters the higher spheres (Deva Loka, Pitri Loka and so on) or the atmosphere to return by the process mentioned above. Sri Krishna says in the Bhagavad Gita (chapter 2, verse 22): “Even as a man casts off worn-out clothes, and puts on others which are new, so the embodied (soul) casts off worn-out bodies, and enters into others which are new.”

What then, is soul? Its understanding varies from religion to religion, from creed to creed. Shankaracharya (advaita), Ramanujacharya (visista advaita) and Madhvacharya (dwaita) differ from one another in this regard. But everybody accepts that there is an embodied soul that exists in the bondage of maya (illusion) in this world, and which will be liberated through purification of the mind and by becoming desireless.

This embodied soul has as its limiting adjuncts three bodies—sthula sharira (gross body), sukshma sharira (subtle body), and karana sharira (causal body), corresponding to the waking state, dream state and deep sleep state. The soul goes through the cycle of birth and death till it becomes enlightened. Through self-enlightenment or God-realisation, the soul merges in pure Divine Consciousness. This is called mukti or liberation of the soul—it ceases to be reborn.

How to attain that state where one will not be reborn? Sri Krishna says in Bhagavad Gita (chapter 8, verse 16): “All the worlds from the realm of Brahma down to the earth, are subject to rebirth. But, O Arjuna! One who has attained to Me (God) is never born.”

This attainment is a process spread over one’s entire life, or possibly, many lifetimes. What we have practised during our lives will come to our aid in our last moments. There are some incidents from the lives of the disciples of Sri Ramakrishna Paramahamsa that illustrate the importance of a spiritual discipline when coufronting death.

Pratap Chandra Hazra had been suffering from fever. One evening, he told his wife that by 9 a.m. the next day, he would leave his body. At the appointed hour, he started doing japa with his rosary. Suddenly, he addressed an invisible figure: “Sri Ramakrishna Deva, you have come! How fortunate I am.” He asked his wife to spread an asana and then asked Sri Ramakrishna to sit on it. He also called out the names of two more disembodied disciples of Sri Ramakrishna and invited them to sit.

He then addressed Sri Ramakrishna with folded hands, saying: “Master, you are so gracious to me. Please come with me to the tulsi grove (an auspicious spot in the courtyard) where I want to give up my body.”  When there, he continued his japa and repeated thrice ‘Hari, Hari, Hari’ and passed away.

Another incident involves Chambu Raju, an industrialist from Tamil Nadu, who had two mild heartattacks in succession. He was recovering when one day, he suddenly called his son and asked him to bring Sri Ramakrishna’s picture to him. He then gazed at the picture for some time and with satisfaction asked his son to replace it. When the son came back, Chambu Raju had left the body. His face was full of peace.

Sri Ramakrishna himself knew his time of death. He asked his disciple Swami Yogananda to read the almanac. When Yogananda reached August 16, Sri Ramakrishna asked him to stop. On that very day in 1886, Sri Ramakrishna left his body and attained samadhi. In the Mahabharata, we read of Bhishma who lay on a bed of arrows waiting for the auspicious time to leave his body.

From these examples, one sees that if death is inevitable, should we not prepare for it? It is believed that what one is thinking at the moment of death influences one’s future birth. If you have spent your time doing noble deeds and in devotion to God, these are the very thoughts that will enter your mind at the point of death.

Sri Ramakrishna gives the example of a parrot repeating ‘Ram, Ram’ but when the cat attacks it, the parrot changes its tune out of fear. So until one’s devotion to God is genuine, one will not be able to remember God amidst death pangs. Those who have attained spiritual perfection are able to lift their mind beyond body consciousness and leave the body consciously.

There is no mystery in death. When we understand the secret of birth and death, we can leave the body without fear.

Swami Deshikatmananda is a monk in the Ramakrishna Mission, New Delhi.

Swami Deshikatmananda on Human Suffering


Swami Deshikatmananda ji passed away last night at Bangalore.

Hari Om Ramakrishna

http://asicca.wordpress.com/2009/04/04/hindu/


WHY DO WE SUFFER? WHAT ARE THE CAUSES AND EFFECTS OF HUMAN SUFFERING? SWAMI DESHIKATMANANDA, A MONK, IN CHARGE OF THE MEDICAL CENTRE OF RAM KRISHNA MISSION AND WRITER OF MANY ARTICLES ON SPIRITUAL ISSUES IN MANY INDIAN AND INTERNATIONAL NEWSPAPERS AND MAGAZINES, SPEAKS ON HINDU RELIGION AND HUMAN SUFFERING.
Q. Why do we suffer? What does your religion say about it?
Ans. Suffering is a mental condition of an individual which is experienced through pain. All sufferings whether physical or mental are a result of your own Karma (actions). Hindu religion accepts a few concepts like the re-birth of the soul, the cycle of birth and death and the transmigration of soul, which ends in its liberation along with the theory of Karma which basically says that as you sow, so shall you reap. If you sow paddy, you get paddy and if you sow fruits, you get fruits. In simpler terms, it means that if you do good, you enjoy its benefits and if you do wrong, you suffer.
To explain the concept of suffering further, let me take an example. If you beat another, you are taken to the court of law and thereafter, if found guilty are punished by a judge who is legally authorized to do so. If a judge, being a human can punish you because he is authorized to punish, what about the all-pervading and all-powerful God? God too has the authority to punish your wrong doings and this punishment is experienced by you as sufferings.
Q. How does suffering make one a better human being?
Ans. There are endless examples of individuals who having suffered in their childhood due to various reasons like poverty, etc., have then got the right direction in life and made the most out of it. This has not only enabled them to build their own life but also encouraged them to help others in similar situations. For example, we have an orphanage in Chennai (a city in India), where our experience has been that those students who despite experiencing all the hardships were able to get educated and now occupy high posts are the ones who care the most about others. It’s only because they have themselves attained everything with great difficulties and therefore know what other orphan children may be going through. Similarly, people who have suffered from some disease and by God’s grace have recovered; try to help others because since having been through it all, they understand what is suffering. It is this very understanding and experience that inspires you to not only recover from your own suffering but also to help others to do so.
Q What is the relationship between desires, uncertainties and suffering?
Ans. Lord Buddha (God incarnated as per Buddhism; initially a prince named Siddhartha, who being moved by plight of the suffering ones left everything in search if truth) considered desires as the root cause of all sufferings. Suppose you have a desire to become a very rich man and that doesn’t happen or you have a desire to study well and become an engineer or an I A S officer (Top most official rank in Government of India) but you can’t make it in either of these exams, then your desires remain unfulfilled. Failure to fulfill desires leads to uncertainty and eventually causes frustration, suffering and psychosomatic problems. You can also say that desires, uncertainty and suffering are inter-related where in unfulfilled desires lead to uncertainty and encourage you to do something wrong, which in the long-run cause both physical and mental suffering to you and others.
But, does that mean you should not have any desires? No, if you try to achieve all you want after analyzing the ground situation, looking at your own capacity, having a whole hearted approach, working hard, moving rationally, being in the company of intellectual and intelligent friends, then desires inspire you to move forward, boost your morale, make you generous, bold, sincere, dedicated and give you the strength to face struggles. Thereafter, you will yourself find the ability to fulfill your desires.
Q Why have sufferings increased in the modern lifestyle?
Ans. The sufferings in modern life have increased because of greed, desire to possess more, competition, anxiety, tension and worries.
Q How do those who have faith in religion suffer less? Why does the present generation believe more in psychology than religion?
Ans. Since suffering is everywhere, religious people also suffer but faith in God and religion reduces the intensity of their suffering. As a spiritual person you know that it is your own good or bad Karma (actions) which are responsible for your sufferings and God being the compassionate that He is can re-write your Karma and redeem your soul. You also realize the power of prayers in reducing suffering.
The youth consider religion to be the cause of evil, fights in the society and other wars like the Greek War, Roman War, war between Christian and Islamic Nations and unfortunately have history as a proof to prove their point. They also regard religion as unscientific and superstitious. But, the great Hindu scholar, Swami Vivekanandawhile disagreeing to this viewpoint argues that religion and science are very similar. As per his views, while scientists quote Newton to explain the law of gravity since he discovered it, religious persons quote scriptures. saints and sages to explain that God exists and is all-pervading and all-powerful. But, the tragedy is that though the youth accepts the former without conducting any experiment or test, in case of the latter, they do not have the patience to study, practice and experiment what scriptures say though if they do so, they will realize that scriptures, saints and sages are correct.
Let me prove my point. Once a research scholar asked me, “Are Upnishads and Bhagwad Gita (Both Upnishads and Bhagwad Gita are religious texts of Hindu religion) pragmatic since practicing them hasn’t given me any benefit so far?” I asked him, “How many years did you study to get PHD?” “21 years,” he replied. Then I asked, “How many years have you been studying and practicing spirituality?” He couldn’t answer. So, it means, whoever says religion is wrong and superstitious has not practiced it because practicing religion and spirituality is a much longer process and few days, weeks and months are not sufficient to see its effects. If your practice is constant, you will surely reap the benefits from it in the long-run.
Q Why do the best people suffer at some stage of their life, like Mother Teresa in the end?
Ans. Irrespective of whether you are a good person or a bad one, you are covered under the theory ofKarma and therefore have to suffer according to your past actions. Even the best people, because of undergoing transmigration of the soul, the cycle of birth and death and the process of re-birth accumulate the effects of actions of their past lives and subsequently suffer their consequences.
Further, our Hindu religion explains that three kinds of actions affect our lives. They include Sanchita KarmaKriyamana Karma and Prarabdha Karma.Sanchita Karma is the result of your good or bad actions accumulated in the seed form, which have not started affecting your life as yet. Kriyamana Karma is what is generating.Prarabdha Karma are the actions whose fruits, you are already enjoying. Here you have a perfect example of a hunter who has discharged an arrow which is traveling. His shooting of the arrow was Prarabdha Karma, whose fruits, he is already enjoying, the traveling of the arrow isKriyamana Karma and the good or bad final result of shooting the arrow and its consequences would be Sanchita Karma. Thus, everyone including the best people get affected by the acts of their past along with the present ones and suffer or enjoy their consequences.
Q What are the special and unique features in your religion which help to deal with sufferings?
Ans. Hindu religion not only accepts suffering but also provides the solution and the method to get over it. Our religion considers the body as a log of wood that can be cut into pieces, burnt into ashes and soaked into water. But according toBhagwad Gita, the real individual whether he is a sinner, an animal, a brute, a dacoit, a thief or a virtuous and a saintly person is the soul which cannot be subjected to all the above mentioned conditions and is beyond birth and death. We have forgotten this due to our ignorance and lack of self-consciousness.
You are not just the body; you are a soul by nature that is ever lasting, beyond death, has pure consciousness, infinite knowledge and everlasting bliss. Hindu religion also teaches to treat everyone equally since the same God who is all-pervading and runs the entire cosmos, resides among all of us. According to the understanding of our religion, when you realize your true nature and serve other human beings as if you would serve God, in order to reduce their sufferings, then your own sufferings also reduce and end.
Q How does helping others solve one’s problems?
Ans. Let us assume that it is raining and in such circumstances, someone comes to you and informs you that your friend is seriously ill. Now, if you think first about the rain, due to which you may get wet and subsequently catch cold or even fever, then you are a selfish man. Since as a selfish man you are only concerned about yourself and your family, you will be never inspired or motivated to help others.
But in the very same circumstances, if you are a selfless man, you would not only run to see your friend but also serve him in his sickness by calling the doctor and giving medicine, etc. This attitude of service that too without expecting anything in return would not only give you a great amount of satisfaction but also ease your own problems. It will also make you realize that all sufferings are momentary and you will get over them someday. Your own sufferings help you become a generous and broad-minded person and then you consider the problems of others as your own. Once you think this way, you start understanding the problems of others and this by itself gives you the experience and knowledge to understand and solve your own problems.
Q. Will the faith in religion end if there is no suffering?
Ans. Suffering and religion are not connected since religion has always existed irrespective of suffering. This is especially true about the Hindu religion which was founded by the great sages through their super conscious state of mind, their knowledge and experience and has no substitute. The fact that only those who suffer have faith in religion also does not hold good because if it is so then suffering becomes the main reason for having faith in God. On the contrary, it has been seen that those who suffer from some disease rather loose faith in God and people having no suffering have this faith.
Whenever you pray and your wishes come true, you develop faith in God. I met a Christian lady, wife of a pediatric doctor, who prayed for something to Lord Vekateshwara (a Hindu God worshipped mainly in South India) at Tirupati (a city in South India) and when her wishes came true, she offered prayers, money and other items to the deity. She felt that Lord Venkateshwara is real, special and all-powerful. Thus, it is not faith in religion but faith in God, which can develop anywhere, anytime and will always exist.
Q. How can one get rid of sufferings?
Ans. There are a few methods to get over sufferings. The self-consciousness which makes you realize that you are not a body but a soul, which is beyond birth and death, is very helpful. Here is a very good example. When Alexander came to India, he met a sage whom Alexander asked to accompany him. When the sage refused, Alexander got very angry and even threatened to kill him. At this, the sage started laughing and said, “You can neither hurt me nor kill me. You can only harm this body but I am a spirit or a soul.” So, even while facing death, the consciousness that I am a spirit or a soul, beyond birth and death, gives you a lot of power and makes you fearless.
Another very important method to get rid of suffering is detachment. A tender coconut that consists of the fiber, the shell, the kernel and the water respectively is a perfect example to explain detachment. As the coconut gets mature and dry, the water evaporates and all other parts get detached from each other. Similarly, when you focus on spirituality, you start detaching from body and material belongings and as and when this process is complete, your sufferings reduce and end.
Q Does suffering encourage people to hurt others?
Ans. The mind is responsible for this action and reaction process. If someone says or does something wrong to you, you become angry to the extent that you start abusing, scolding and quarrelling. This nature is mainly due to the mental set-up of an individual. Therefore, Hindu religion teaches to control the mind, which is responsible for bondage, liberation, behavior, actions and achievements of an individual. Mind control is possible through Yoga (a particular kind of exercise practiced by people in ancient India to keep themselves fit and for Union with the self or Atman), including Yama Niyama (certain practices to be followed in order to get to the state of yoga), Pranayama (control of breathe), Dhayana (meditation), moral and ethical practices like Satya (truth), Ahimsa (attitude of non-injury), Socha (capacity to think) Tapas, Vishwa Paridhana, Brahmacharya (to walk in the path of Brahman), Pratyahara (a kind of spiritual practice to get to yoga),scripture studies and righteous practices. Ironically, though everyone teaches the children not to steal, not to tell a lie, or not to hurt others but no one teaches them to control the mind whereas according to my opinion, this action and reaction process can only stop when you have control over your mind and can resist any kind of provocations by others.

A 'meeting' with Swami Deshikatmananda - on Ethics, etc.

Swami Deshikatmananda ji passed away last night at Bangalore.

Hari Om Ramakrishna


(1/1)
sugarnspice:

Wed, Feb 27 01:20 AM

Mrs. Grover, a senior librarian in our office, was retiring and wanted to do social service in her free time.

Who better, with her experience, we thought and went to meet Swami Deshikatmananda of the Ramakrishna Mission at Panchkuin Road, Delhi. The swami warned us that all those who retire are enthusiastic in the beginning but when their interest wanes; no one comes for the actual work.

When we assured him we were sincere, he said he was planning to start a mobile school and needed educated people to come forward and teach slum children. We were very excited and ideas tumbled out one after the other.

How about calling other friends to join us, we would take them for picnics and teach children nursery rhymes, yoga, badminton; bhajans and celebrations could be held on festivals, we would call the media to highlight their talents in newspapers and television, we would get local leaders to give donations and the rich to sponsor them. They could be sent for competitions, the intelligent ones would be sent to good schools one day and #8230; We would need lots of stationery items like registers for the project, said Mrs.

Grover and I solved that easily. I could bring the stationery issued to me by my office.

Mrs. Grover agreed but the Swami looked puzzled.

I patiently explained that we got papers, pencils, pens, rubbers, envelopes, sellotape, registers and many other things from office and we could bring all that for our school. Once the word spread, other friends would contribute plenty of stationery to the project.

Instead the swami said, 'Isn't that stuff meant for official use? How can you teach morals to children while you yourself steal and lie?' We explained that many big people steal bigger things. With a grave expression, the swami said, 'If all are doing wrong should you also do it? So steeped are you in the 'practical' world that you can't even see that you're stealing and lying.

' I couldn't forget the swami's dismayed face and stopped using office stationery as my own.

How many people think it is ok to appropriate office stationery??

Mother As a Form of Divine Love by Swami Deshikatmananda

Swami Deshikatmananda ji passed away last night in Bangalore.

Hari Om Ramakrishna

Here are some writings by him with the links :


http://toispeakingtree.blogspot.in/2010/02/mother-as-form-of-divine-love.html

Mother As a Form of Divine Love
6 January 2002, 12:08am IST




The mother aspect of god is glorified in the hindu scriptures. in the sapta sati or hymns to the mother, her divinity is acknowledged. in the hindu tradition, the names of pancha ratnas or the five jewels, are remembered by the married women. they are sita, savitri, damayanti, mandodhari and tara. these women were known as pativrata siromani, or women whose penance was for the sake of their husbands. chastity has the power to make the woman tejo maya or one who emits an aura of light. in other religions, the mother aspect of god is not accepted, let alone worshipped. but in the hindu tradition, the mother aspect of god as durga, kali or vaishnavi are accepted and worshipped to attain mukti or liberation from worldly desires. the divine manifestation of the mother may be worshipped as an idol in the form of clay or metal. bhagwan sri ramakrishna demonstrated to the whole world that the divine mother can be realised by worshipping even a stone image with the longing of a devoted heart. he worshipped the stone image of the goddess kali with a heart full of love, and had a powerful vision of her. he was able to experience the presence of the divine mother everywhere and in all beings. he worshipped his own wife sri saradamani devi as the symbol of the divine mother and as an expression of divine love. when the divine love expresses itself through a woman, she becomes a universal mother. for her there is no distinction of caste, creed, religion or nationality. all the barriers are broken and her love captures the hearts of all. sri sarada devi’s love was such. she, as the eldest daughter, had to shoulder a great responsibility for her family. she was a tremendous support to her mother shyama sundari devi. she did the humblest of chores, without the slightest ahankar or ego, even after she had started to be venerated by thousands of followers as holy mother. when sri ramakrishna married her, she was 5 years of age. by the time she became a young woman, he had already taken sanyasa. she then became a disciple of sri ramakrishna. holy mother sri sarada devi showered her love for everyone, whether a muslim, a christian or an untouchable. divinity and humanity were deeply ingrained in her nature. wonder-struck at her character, brahmachari rashbihari once asked her: ‘‘are you the mother of all?’’ ‘‘yes’’, she replied. ‘‘even of these lower creatures?’’ pressed the inquirer, to which she replied in the affirmative again. a brahmachari once saw a muslim of dark appearance, emaciated body, ragged clothes and with a sorrowful expression, tottering into the mother’s compound. with an endearing voice mother called out to him, ‘‘amzad, my son come in’’. he then started narrating about his suffering to the mother. in the evening, the brahmachari noticed that the man’s face was lit up with a happy smile and he was altogether a changed person. he had bathed and rubbed oil over his rough skin; then he had a full meal and walked home, blessed as he was by mother’s divine grace. there are innumerable such incidents in mother’s life which are an eye opener, for the modern women. holy mother sri sarada devi is a role model for modern women as a good daughter, sister, chaste wife, active worker and as a mother of all. her wisdom were unique. as a sangha janani or the mother of the ramakrishna mission, she had to solve many vital problems of the organisation even when swami vivekananda was spreading the message of vedanta or non-dualism. her opinion was final and accepted by all. according to the philosophy of vedanta, the world is non-dualistic in nature. this means that everything in the world is pervaded with brahman or the supreme consciousness. vedanta puts forward the view that this universe is full of ananda or bliss of the supreme being or god, and life on earth is the unfolding of this spirituality in every being. vedanta, in other words, contains the essence of the vedas. holy mother said once, ‘‘but one thing i tell you — if you want peace, my daughter, don’t find fault with the others, but find fault rather with yourself. learn to make the whole world your own. nobody is a stranger, my dear; the world is yours’’.

Saturday, February 18, 2012

passing away of Swami Shivapadananda ji

http://www.belurmath.org/news_archives/2012/02/16/obituary-january-2012/

Swami Ananyananda - in fond memory



Today is the memorial day for Swami Ananyananda ji. I may have more things to say later but today let me say something personal. Caution : There will be lots of 'my's and 'me's.

Swami Ananyananda was a father figure to me. 

My earlthly father died some years back and now my community-father has gone. 
He was my joining 'Mahanta'. So was he to many other brothers too at our Advaita Ashrama. Those were the days when many novices joined the monastic community through Advaita Ashrama. The Ananyananda (President) and Satyavratananda (Manager) combine attracted many newcomers. It is most likely that he thought rather poorly of me especially during the last twenty years. But all along he was fond of me, for sure. He was well known for his meticulousness in his every day affairs. Though he must have seen enough of the world to be too shocked at seeing my day to day affairs, I remember, in the early years, maybe during the first week of my monastic life, he came to my room and saw me lying in the bed covering myself with a warm sheet and keeping the fan running. He asked me what many think to be the obvious question: would it not do just to put off the fan and remove the cover too? I replied to the effect 'no, the way I am doing it is how it suits me'. He didn't pursue the matter and let it drop. Years later when he came to my room and found a layer of cobweb just under the tube-light he asked me the question (obvious for him again) : 'Won't I clean the cobweb?' to which I replied matter of fact, I had left the cobweb on purpose, to catch mosquitos. After some years I heard from another brother that he had never heard before in his life that somebody would sort-of 'farm' spiders to catch mosquitos. And again, some three years back, when I was leaving our room after helping him brush his teeth, he asked me where I am going. I said, I don't know, which was the fact, for my every day programme is genrally very flexible. He was utterly surprised and asked, how is that, how can I be so irregular and then he asked me, how will  I face it when Mahamaya puts temptations in my way, if I don't have regular habbits?

That was the man. His life went like clock work. It sometimes used to irritate me when I see it but inspires when you think of it all - his gentle smile, his courtsey, even his scolding covered with, not grace, but say, proper grammar and style, his deference to every vestige of authority, even in its pettiest form, etc..

I don't know if he had read it, but some might say he would have taken it as a compliment if anybody had said that the poem The Unknown Citizen by W. H. Auden covers him well.

But I don't know that for sure  because Swami Ananyananda sometimes did things a bit out of the ordinary, like recommending me to be initiated into the full membership of the Ramakrishna Order as an ordained monk.

Hari Om Ramakrishna

Swami Sampurnananda

Offered in fond memory of Swami Ananyananda ji Maharaj on the occassion of the 13th day of his passing away

For official obituary go here :

We are sorry to announce the passing away of ... of our brother-monk ..
Swami Ananyanandaji (Govinda Maharaj) passed away on 6 February at 11.05 am at Seva Pratishthan hospital, Kolkata.  He was 92 and had been suffering from various old‑age ailments for some years.  Initiated by Swami Virajanandaji, he joined the Order in 1938 at Chennai Math and had Sannyasa from his Guru in 1947.  Besides his joining centre, he served at Karachi (later closed down), Institute of Culture (Kolkata), London (later moved to Bourne End), Chennai Students’ Home, Nattarampalli, Mysore and Ulsoor centres as an assistant, and Mayavati, Shillong (for a short period) and Hyderabad centres as head.  He was the editor of Prabuddha Bharata for about three years.  He also participated in the refugee relief operations at Kurukshetra in 1947-48.  He had been living a retired life at Hyderabad centre and Belur Math since April 1997.  Simple, austere and forbearing, he quietly bore his physical sufferings till the end.  He was an avid reader and author of a few books, and was well known for his loving and affable nature, gentle disposition and polite manners.  In him the Order has lost a model from among the older generation of monks who acted as sources of inspiration to the younger generation.

Tuesday, February 7, 2012

Swami Ananyananda - An Announcement

Swami Ananyananda ji Maharaj, aged 92, a very senior monk of  Ramakrishna Mission,  passed away  yesterday in Kolkata. His body was cremated last night at Belur Math. 
He worked closely with Revered Swami Ranganathananda ji Maharaj and succeeded him as President of the Hyderabad Ashrama. His company  used to be a source of much pleasure and encouragement to all those who came in contact with him.
He was a tireless and painstaking proof-reader and avid reader. During his last years he rarely read new books but made an exception in the case Tiya by Samarpan, reading which gave him immense pleasure. So he said to me.
He was one of the dwindling number of the fortunate people who had seen with their own mortal eyes the great souls who received the blessings of Sri Ramakrishna in their life. Swami Ananyananda had the darshan of Swami Nirmalananda in Bangalore sometime between 1935 and 1938. He saw him from a little distance but was scared to go near him. So said Swami Ananyananda to me.


Hari Om Ramakrishna
Durga Durga

Swami Ananyananda Facts :
Joined in Ramakrishna Math in Madras in late 1930s.

Initiation and Sannyasa from Swami Virajananda
Worked in Karachi, Kurukshetra Relief, England, Nattarampalli, Hyderabad, etc.
- President of advaita ashrama : 1978 to 1988 ; edited many English
Books published or reprinted during these years.
- editor of prabuddha bharata:  1959 to 1961
Author of :
1. Essentials-Hinduism-by Swami-Ananyananda, Published from Vedanta
Society, England
2. A bird's eye view of the Upanisads from Institute of Culture
3. An Editor's Handbook from Institute of Culture

Some links :

http://www.rkmath.org/
http://en.wikipedia.org/wiki/Advaita_Ashrama
http://www.advaitaashrama.org/presidents
http://books.google.co.in/books/about/A_bird_s_eye_view_of_the_Upanisads.html?id=Ii3BpwAACAAJ&redir_esc=y
http://www.ebay.co.uk/ctg/Essentials-Hinduism-Swami-Ananyananda-Paperback-1969-/87357611



Samarpan's Tiya :
http://tiyahans.blogspot.in
http://greatliteraryworks.blogspot.in/2011/06/tiya-parrots-journey-home.html
http://www.dnaindia.com/entertainment/interview_be-unique-dr-apj-abdul-kalam-to-youth_1639077
http://samarpanananda.blogspot.in

Some Photos :