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Swami Vivekananda is a divine being, modern prophet, patriotic-saint and seer. He is an Universal
Swami Vivekananda is a divine being, modern prophet, patriotic-saint and
seer. He is an Universal Being and his Messages are also Universal. He
declared :
MY IDEAL IS TO PREACH MANKIND THEIR DIVINITY
AND
HOW TO MAKE IT MANIFEST IN EVERY MOMENT OF LIFE.
As we celebrate the 150th Birth Anniversary of Swamiji, let us rekindle our
aspirations and renew our commitment to his enduring legacy in
promoting global peace, harmony and also serving GOD in the poor, the
weak, and the diabolic.
Our best homage would be to awaken and move towards our goal
Universal Brotherhood leading to peace and harmony in all countries of
the world. May he bless us all in achieving our goal.
(18 February 1836 16 August 1886) Sri Ramakrishna Paramhamsa was born Gadadhar Chattopadhyay in the
(18 February 1836 16 August 1886)
Sri Ramakrishna Paramhamsa was born Gadadhar Chattopadhyay in the village
of Kamarpukur, in the Hoogly district of West Bengal, into a very poor but pious,
orthodox brahmin family. His parents were Khudiram Chattopâdhyâya and
Chandramani Devî. Before his birth, Sri Ramakrishna s parents had experienced
supernatural incidents and visions. His father Khudiram had a dream in Gaya in
which Lord Gadadhara (a form of Sri Vishnu), said that he would be born as his
son. Chandramani Devi is said to have had a vision of light entering her womb
from the Shiva s temple.
His religious school of thought led to the formation of the Ramakrishna Mission
by his chief disciple Swami Vivekananda. Many of his disciples and devotees
believe him to be an Avatar - an incarnation of God.
(22 December 1853 20 July 1920) Sri Sarada Devi was born Saradamani Mukhopadhyaya in west
(22 December 1853 20 July 1920)
Sri Sarada Devi was born Saradamani Mukhopadhyaya in west Bengal in the
village of Jayrambati. At the age of five she was betrothed to Sri Ramakrishna,
whom she joined at Dakshineswar when she was in her late teens. Both lived
lives of unbroken continence, showing the ideals of a householder and of the
monastic ways of life. After Sri Ramakrishna's mahasamadhi, Sri Sarada Devi
stayed most of the time either at Jayrambati or at the Udbodhan office, Calcutta.
The disciples of Ramakrishna regarded her as their own mother, and after their
guru's passing looked to her for advice and encouragement. The devotees regard
Her as an incarnation of the Divine Mother.
Sri Sarada Devi was the wife and spiritual counterpart of Sri Ramkrishna. She is
also reverentially addressed as the Holy Mother (Sri Maa) by the followers of the
Ramakrishna Order. Sri Sarada Devi played an important role in the growth of
the Ramakrishna Movement.
I am the mother of the wicked, as I am the mother
of the virtuous. Never fear. Whenever you are in
distress, say to yourself, I have a mother . I can
never refuse anyone who addresses me as Mother.
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Advaita Ashrama Message January 1, 2012 Swami Vivekananda's message to the West was quite different

Advaita Ashrama

Message

January 1, 2012

Swami Vivekananda's message to the West was quite different from that to the East. In the West, he preached only life-giving and unifying principles of Vedanta and how it can become the basis for a universal religion. He spoke about the majesty of the Atman--its infinite power, its eternal purity and freedom. But when he faced his own countrymen and women, he was far more critical and exhortatory. He wanted not only to transform Hinduism but also people in general, uplifting them from the morass of oppression, depression, ignorance and darkness into which they had sunk. While praising his countrymen for their innate spiritual bent, he called upon them to get rid of their tamas (inertia), which they in their ignorance were mistaking for sattva (serenity). He sought to rouse his countrymen from their age-old lethargy, telling them again and again that their country was living, that spirituality was its soul, and that they must shake off their self-hypnosis to realize the immortal truths of their ancient culture and share them with the rest of the world. This dynamic aspect of the Swami's work, perhaps, far exceeded all his other achievements. He cautioned all of us:

"Remember that the nation lives in the cottage. But, alas! Nobody ever did anything for them Can you give them back their lost individuality without making them lose their innate spiritual nature? Can you become occidental of occidentals in your spirit of equality, freedom, work, and energy, at the same time a Hindu to the very backbone in religious culture and instincts? This is to be done and we will do it. You are all born to do it. Have faith in yourselves; great convictions are mothers of great deeds."

On this occasion when the whole world is celebrating Swami Vivekananda's 150th birthday, let us assimilate the true spirit of his life and message, and see how we can translate them in our day to day life. Let us all strive to fulfil his dream.

I wish your endeavours with great success.

Swami Bodhasarananda Adhyaksha

5, Dehi Entally Road, Kolkatta- 700 014. Phones: 033-22644000, 22640898 Website: www.advaitaashrama.org Email: mail@advaitaashrama.org

Swami Vivekananda Vedanta Kendra - Nepal ;Gb]z :jfdL ljj]sfgGb j]bfGt s]Gb|g]kfnn]:jfdL ljj]sfgGbsf]!%) cf}+

Swami Vivekananda Vedanta Kendra - Nepal

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/fv]sf]5'.

/lj /fh yfkf cWoIf :jfdL ljj]sfgGb j]bfGt s]Gb| g]kfn

Rabi Bhavan, Kalimati, Kathmandu, Nepal

Email :

Website :

info@vedantakendra.com

www.vedantakendra.com

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agfOlbg ;S5 . t/ jf:tjdf dxfg Tof]xf] h;sf]rl/q ;w}F / ;a}cj:yfx?df dxfg\ Pj+ Psgfz eO/xG5 . ;+;f/df xfdL h] hlt lqmofsnfk eO/x]sf b]V5f}F dfgj ;dfhdf h] hlt rxnkxn eO/x]sf]x'G5, tL ;a} xfd|}dgsf] cleJolQm xf] / dflg;s} OR5f zlQmsf] k|bz{g xf] . snsf/vfgf, oGq, gu/, hxfh,o'4kf]t OToflb ;a} dflg;s} OR5f zlQmsf] ljsf;dfq xf] . dflg;sf] of] OR5fzlQm p;sf]rl/qaf6 pTkGg x'G5 / Tof] rl/q p;sf sd{åf/f ag]sf] x'G5 . o;sf/0f h:tf] sd{ x'G5 OR5fzlQmsf] cleJolQm klg To:t}k|sf/sf]x'G5 . ;+;f/df k|jn OR5fzlQm ePsf hlt klg dxfk'?if eP pgLx? ;a}g}cToGt sld{i7 lbUuh cfTdfx? lyP . pgLx?sf] OR5fzlQm olt anjfg lyof]ls pgLx?n];+;f/nfO{g}pn6 k'n6 kfl/lbg ;Sy]. / pgLx?df of]zlQm s}ofF} o'ux? b]lv c6"6 ?kdf sfo{ ugf{n] k|fKt ePsf]lyof]. clxn]xfdL h]5f}FTof];a}xfd|}lrGtgsf]

g} kl/0ffd xf]. o;sf/0f tkfOF{ h] lrGtg

ug'{x'G5 To;nfO{ljz]if Wofg lbg'xf];\. zAb h'g 5 Tof]t s]jn uf}0f j:t'dfq xf]. w]/} sfn ko{Gt :yfoL /xg]lrGtg g}xf]/ To;sf] ult klg cToGt}6f9f 6f9f ;Dd 9fSg ;Sg] vfnsf]x'G5 . xfdL h]hlt ;f]rljrf/ u5f}F{ To;df xfd|f]rl/q k|ltlglwTj eO/x]sf]x'G5 . o;sf/0f ;fw'hgx?sf]xfF;f]7§f jf ufnL unf}hdf klg pgLx?sf x[bodf k|]d tyf

kljqtf /xgfn]To;af6 xfd|f nflu sNof0f

dËn g}x'g hfG5 . 7"nf] sfo{ ubf{ w]/} ;do nufP/ lg/Gt/ k|of; ul//xg'sf]h?/t kb{5 . xf], sfd ubf{ slxn] slxF c;kmn klg eOg ;S5 t/ To;tkm{ lrGtf ug'{ xfd|f] st{Jo xf]Og . ;+;f/sf] lgod g} of] 5 ls sofF} dflg;x? ktg x'Fb} hfG5g\, s}ofF} k|sf/sf b'Mvx? cfO/xG5g\, s}of}F 8/nfUbf sl7gfO{x?sf ;fdgf ug'{kg]{l:ylt cfpFF5 . :jfy{lnK;f jf c? v/faLx? aLr dflg;sf x[bodf 3f]/ ;+3if{rln/xG5 . clg To;}j]nf cfWoflTdstfsf]clUg Hjfnfåf/f oL ;a}nfO{ gi6 ul/lbg] cj:yf l;h{gf x'g cfpF5 . o; ;+;f/df k/f]ksf/sf]dfu{ g};a}eGbf b'u{d / r§fgo'Qm x'g] ub{5 . cfZro{sf] s'/f s]5 eg]s}of}Fdflg;n];kmntf k|fKt u5{g\ eg] sltkon] c;kmntf klg . t/ To;df cfZro{ dfGg'kg]{ s'/}s]xL 5}g lsgls xhf/f}F7Ss/ vfPkl5 dfq Ps l9Ssf rl/q lgdf{0f x'g hfG5 . o; k|sf/sf]j}/fUo k|fKt ug{sf nflu Pp6f ljz]if s'/fsf] cfjZostf kb{5 Tof] xf]dgsf]lgd{ntf, ;Totf Pj+ ljj]szLntf . cEof; ug'{ kg]{ cfjZostf g} s] 5 / < k|To]s sfo{af6 lrQ?kL tnfp dfly Pp6f t/+u k}bf x'g hfG5 . of]:kGbg s]xL ;do kl5 x/fP/ hfG5 . ca afFsL s]/xG5 < s]jn ;+:sf/x?sf];d"x . dgdf o:tf w]/} ;+:sf/x? hd]kl5 tL ;a} hDdf eP/ cfbtsf ?kdf kl/0ft x'g hfG5g\. egfO 5 ls cfbtsf]bf;|f]?k :jefj xf] . s]jn låtLo :jefj dfq x}g k|yd :jefj g}klg xf]Tof]dflg;sf ;Dk"0f{:jefj oxL cfbtdf g}lge{/ /xG5g\. clxn]xfd|f]h]:jefj 5 Tof] o; cl3sf] cEof;sf] kmn xf]. ;a} s'/f cEof;s} kmn xf] eGg] yfxf ePkl5 dgdf zflGt k|fKt x'G5 lsgls olb xfd|f] jt{dfg :jefj s]jn cEof;åf/f g}ag]sf] xf] eg] To;nfO{ xfdL h'g;'s} avt klg

/f]sg ;S5f}F . xfdLx?sf dgdf h] hlt ljrf/wf/fx? axG5g\tL ;j}n]Ps Psj6f lrXg jf ;+:sf/ 5f8]/ hfG5g\. xfd|f]rl/q klg oL ;a} ;+:sf/x?sf] ;dli6 ?k xf]. ha s'g}a]nf ljz]if k|sf/sf]j[lQ jnjfg x'G5 ta dflg; klg ToxL k|sf/sf] x'g hfG5 . ha ;b\u'0fsf]k|jntf /xG5 To;j]nf dflg; ;t\x'g hfG5 . olb v/fa efj k|jn x'g k'U5 t dflg; klg v/fa}aGg hfG5 . olb cfgGbsf]efj k|an ePsf]5 eg]dflg; To;j]nf ;'vL aGb5 . v/fa cEof;nfO{ lhTg]Pp6}pkfo 5 To;sf]ljk/Lt cEof; ug'{ . xfdLx?sf] lrQdf hlt klg v/fa cEof; ;+:sf/j4 x'g uPsf 5g\ ltgnfO{ c;n s'/fsf] cEof;åf/f gi6 ug'{ kb{5 . To;}n];w}F;Tsfo{ dfq ul//xg'xf];\, kljq lrGtg u/L/xg'xf];\ o;}af6 v/fa lrQsf] lg/;g x'Fb}hfg]5 . o:tf]slxNo}g;f]Rg'xf];\ ls p;nfO{ p4f/ ug{ ;lsg]pkfo g}5}g . lsg < o; sf/0f ls Tof]JolQm ha s]jn Pp6} ljlzi7 k|sf/sf] rl/qsf] s]xL cEof;sf];dli6sf]k|lt?k dfq xf]/ o;nfO{ s'g}gjLg tyf ;t\ cEof;sf] dfWodaf6

x6fpg ;lsG5 . rl/q eGg'g}af/Djf/sf] cEof;sf] ;dli6 dfq x'gfn] o; k|sf/sf] af/Daf/ ul/g]cEof;n]g}p;sf]rl/qdf ;'wf/ Nofpg ;lsG5 . ;+;f/nfO{ Tofu ug'{xf];\. clxn] xfdL dfgf}Fs's'/ ;dfg 5f}FvfBfGg e08f/df k|j]z u/]sf 5fF} df;'sf]Ps 6'qmf vfO/x]sf 5f}F / 8/sf] sf/0f otfptf klg x]b}{ 5f}F ls sf]xL xfd|f] k5fl8af6 cfP/ st} xfdLnfO{ lk6\g z'? ul//x]sf] t 5}g < To:tf] gag]/ /fhf h:t}aGg'xf];\ /fd|/L a'em\g'xf];\ls ;Dk"0f{ ;+;f/ tkfOF{s}xf]. o:tf]Tolta]nf ;Dd x'g ;Sb}g, ha ;Dd tkfOF{ ;+;f/ Tofu ug{'x'Gg / o:n]tkfOF{nfO{ afFWg kfO/x]sf]5}g . olb aflx/af6 Tofu ug{ ;Sg'x'Gg eg] dgdg} To;nfO{ Tofu ul/lbg'xf];\. cf gf] leqL x[boaf6} ;a}yf]s Toflulbgf];\. j}/fUoo'Qm x'g'xf];\. oxL g}jf:tjdf cfTdf Tofu xf]/ To;sf]ljgf wd{ klg k|fKt x'g ;Sb}g . s'g} k|sf/sf] OR5f g/fVgf];\ lsgls h] OR5f ug'{x'G5 ToxL kfpg'x'G5 . ToxLFg}km]l/ tkfOFsf lgldQ 8/nfUbf]aGwgsf]sf/0f aGg hfg]5 .

cg'jfb M >L eLdgfy l3ld/]

d]/f]af/Daf/ hGd eO/xf];\/ ;+;fl/s b'Mv Eff]lu/xg kfpFm=== tfls d cfFvfcufl8sf]b]jtf dfq / d]/f]ljZjf; c8]sf]b]jtf dfq k'Hg]xf]pFm . of];Dk"0f{ cfTdfsf];dli7=== / ;a}eGbf dgfl;j s'/f d]/f]O{Zj/ b[i6, d]/f]b'Mv ;a}hflt k|hfltsf] b'Mv / ;a}eGbf u/La g}d]/f k"hfsf dxTjk"0f{ tyf ljlzi7 k"hf;fdf xf]pmg\.Æ :jfdL ljj]sfgGb

c8u8ofqf

/d]z vs'/]n

;a}ljZj of]?k xf]O{Zj/}sf] u/f} lgTo ;]jf ;a}n];a}sf] Toxf :jfy{sf]sfdgf /fVg'x'Gg s'g}xif{ jf b'Mvdf k m:g'x'Gg .

s'g}d"lt{ jf lrqdf O{z x'Gg s'g}gfd jf ¿k p;\sf]x' b}g hxf h];'s}gfdn]k|fy{gf xf];\ p;}df ;a}k'U5 of];Demgf xf];\ .

d stf{ x' of]sd{ eGg]u'g]/ u/]sf]s'g}sd{ hf b}g v]/ 5/]aLh pd|G5 /fd|f] g/fd|f] ToxL ef]Ug'sf]afWotf x'G5 xfd|f] .

hxf sd{df sfdgf g}x' b}g Toxf ef]Ug'sf]afWotf cfp b}g oxL sfd k}n]gdf/L x' b}g e'6]aLh of]pd| b}pd| b}g .

/yL xf]z/L/L pxLleq cfTdf ; uL ;f/yL dfu{bzL{ k/fTdf p;}dfly ljZjf; ;Rrf u/]/ rn]kf/ kfOG5 afwf t/]/ .

;a}n];w} dfq cfgGb vf]H5g\ 5 cfgGb s]df sd}dfq a'e\m5g\ otf Ps lemNsf ptf Ps lemNsf l6Kof]l;l4g]cGt ;Dk"0f{ l9Ssf .

;a}df pxL O{Z/}sf]5 jf;

p;}sf];bf k}mln/fVg]k|sfz

oxf af Rgsf nflu vfP/ af r

oxL vfgsf lgODt dfq}gaf r .

:jod\af r ;fy}c¿ af"Rg b]pm s;}df s'g}/L; 8fxf gn]pm

enf]sd{ ub}{ ;of} jif{ af"r

g tf ln xf]pm g tf sd{ ;f"r .

;a}hLjn]ug'{ g}k5{ sd{

lagfsd{n]hLj af Rg};lsGg

d s]xL gug]{ egL 9f] u ug'{

dxfd"v{tf xf]e|d}df gkg"{ .

hxf ;fd'h]k5{ ;f]sfo{ ug"{ lg/fzf / cfzf b'j}Tofu ug"{ ;s];Dd /fd|f]enf]sfd ug"{ g/fd|f]x'g]sd{ ub}{ gug"{ .

p7fpm :jod\n]ltdL cfk'mnfO{ prfNb}g sf]xL c¿ JolQm cfO{ s'g}zq'cfk\mgf]5 eGbf :jod\xf] ;xL dfu{ rNbf oxL ldq cfk\mgf] .

ldnL j0f{n]zAb cf}jfSo aG5g\ log}zAbn]leqsf]efj eG5g\ rdTsf/sf]zOSt af]sL a;]sf] x'g]u5{ of]j0f{ hfb" e/]sf] .

;a}hfGb5f} gfbdf sDk x'G5

d

vf]Hb}lyP aflx/}b[li6nfO{

To;}n];a}j0f{df sDk x'G5

d

;f]Wb}lx 8] s]egL lj1nfO{

;a}sDksf]d"ndf zlQm x'G5

d

k9\b}a;] u|Gydf lrQ nfO{

oxL tTj xf]j0f{df zlQm x'G5 .

5

s:tf]/ s]xf]egL O{znfO{ .

gbLleq kfgL 5 aUg]:jefj

s;}n]a'e]mb]lv o;\sf]k|efj o;}af6 ljB't\lgsfn]/ lnG5

g hfGof]eg]Joy{ kfgL axG5 .

h;}Zf;k|Zjf;sf]rN5 wf/ To;};fy rfn" x'g]xf]ljrf/

/ o:t}u/L /f]lsPdf ljrf/

; u}/f]lsg]Zjf;k|Zjf; wf/ .

tk:jLx¿n]oxL tTj hfgL tk:of u/]sfn s]xL g7fgL h;};f; /f]lsG5 ;fy}ljrf/

g tf rN5 gf8L g tf /Stwf/ .

w/f 3'Dbl5g\sOdf rfn x'G5 r/f p8\b5g\nIodf rfn x'G5 u|x}rNb5g\cOdf rfn x'G5 d'6" w8\ls bf jOdf rfn x'G5 .

dvd\gfd xf]o1sf]eG5 efiff t/L hfOg]d[To'sf]sfnkfz hxf d[To'5}g Toxf hGd 5}g hxf hGd 5}g Toxf sfi6 5}g .

d d]/f]dnfO{ / d}n];d:t

hxf h'g\s'gfdf k'uL x'G5 c:t

ToxL O{zsf]k|flKtsf]ljGb'x'G5

d cfs}{ lnO{ ¿k ;fDg]pleG5 .

oxf 5}g lje|flGt dfq}5 zflGt

5 cfgGbsf]efjsf]lbJo qmflGt

bof k|]d lj1fgn]k"0f{ vfgL k/fdf k'uL nLg aGb}5 1fgL .

ls kfgL ls jf cOUg jf ;"o{nfO{ u/f} cr{gf eOStsf]efj nfO{ hxf h]u/f} elStn]ug'{k5{ lagfelSt h]xf];\;a}Joy{ x'G5 .

s;}n]u¿g\dfg jf 3f]/ lgGbf b'j}df /xf];\df}g cf}lrQ zfGt hxf h]ldNof]u5{ lgjf{x b]x l:ytk|1 cf;lStn]d'St eSt .

pxL a|x\dsf]efu xf]Ps cfTdf eof]hLj cfTdf eg]pm k/fTdf cxd\;fydf hLjn];[li6 u5{

cxd\n]pxf af6 cf]e]mn kf5{ .

oxL elStn]lbG5 j}/fUo efj

/ j}/fUon]lbG5 lgisfd efj

h;}x'G5 lgisfd 6G6f l5lgG5 ToxL af6 g}1fgsf]af/ v'N5 .

lsg o; b'lgof df of]s'¿If]q x'G5 clg ; u; u cfsf]{ wd{sf]O]q x'G5 lsg cnu y/Lsf 5g\b'O{ bfOefO lsg c;dem aGb}ub{5g\tL n8fO .

hn tnlt/ hfg]x'G5 o;\sf]:jefj

kjgl;t w'jf sf]dfly

hfg]:jefj

ceo dg agfO{ lrQdf z'l4 /fvL

;d bd tk ub}{ :jTj ;f/f r9fO{

g

t d x' tn nfg]dfly nfg]p8fO{

xjg u/ qmd}n]clUgdf ;+od}sf]

d

g v'z g t b'MvL x]5'{ dfq}/dfO{ .

To;kl5 clg csf]{ clUgdf OlG1o}sf] .

;t /h td tLg}efudf af l8Psf

u'0fu0f hlt hf]5g\tL ;a}ef l8Psf cgj/t v'b}df ub{5g\oL n8fO

clg cgn agf];\of]k|f0f ;fy}ckfg

dv ljlwl;t ubf{ cGTo xf]clUg 1fg

gu/ 3[l0ft lx+;f cfk'mnfO{ p7fpm

e/;s e|d kf/f} eGb5g\hLjnfO{ .

l/;

gu/ / ;f rf]zflGt

cf}Tofu n]pm .

ha olt uxsLnf];Tosf]1fg x'G5

olt

a'em k/lx+;f dfq lx+;f x' b}g

clg sn'if x6fO{ hLj lgln{Kt aG5

g db g t 3[0ff jf dfg jf bDe x'G5

Ch'z'lr b[9 lx+;f efjn]d'St x'G5 .

k|s[lt h'g 5 cfk\mgf]wd{ eGg]ToxL xf] hn k|s[lt 5 7G8f cOUg tftf]x'g]xf] zd bd s¿0ff cf}IfflGt xf]hLjwd{ sn'lift dlt ubf{ xf]g/fd|f]cwd{ .

:jktg klg lx+;f xf]s;}IfDo 5}g b[9 dg u/ ;To k|]ddf lgTo nfu

gk/ jz c Wof/f]df]xdf

em§ hfu .

cg[t jrg s]xf]/fd|/L of]ljrf/ j;g / tg d]/f]eGg'g}xf]c;f/

ha t d elgg]of]rLh g}xf]c;To

clg eg t s;f]/L eGg'd]/f]5 ;To .

dt ljdt n8]sf]e]ndf wd{ 5}g

hgan a6'n]/}9f] udf

wd{ x'Gg .

g/sky k|j]zL af/ 5g\tLg hfg

dg'h dg'h kmf]g]{ wd{ kfv08 x}g

l/;

o;kl5 csf]{ nf]e cf}cGo sfd

cg'hl;t 3[0ffsf]zAbdf dd{ x'Gg

olb

o;kl5 z'e af6f]cfkm;]cfkm v'N5 .

hg olt tLg}af6 5'§}/xG5

td u'0f alnof]e}sfo{ ug]{ ePdf cwd db a9L e}df]x c1fg wfdf an / l/; 3dG8L efjn]qmfGt u5{ tntn clg o:tf]sd{n]hLj em5{ .

r6r6r6 xf"uf df]x dfof l5gfpm cltzo anzfnL c:q j}/fUo nfpm o;kl5 5 sxf of]j[Ifsf]d"n vf]h h'g ljlbt ePdf x'G5 cIf'00f df]h .

/hu'0f g'lgnf jf cDn tLtf / kL/f

b'v hng / lrGtf cfdoL vfg vf]Hnf

clg tdu'0f af;L uGwn]o'St rsf{ /;/lxt ?rfO{ ef]Hon]k5{ dsf{ .

plrt ;do /fd|f]kfqdf hf]lbOG5 lbg'c;n s'/f xf]7fGg'of];Tj x'G5 k|ltkmn dg /fvL Sn]z dfgL lbOG5 t8se8s ub}{ /fh;L bfg x'G5 .

d/0f h'g elgG5g\JolStsf]d[To'eGg] olt a'em o;nfO{ dfq rf]nf abNg] ha k|s[lt / ;fy}of]cxd\Tofu u5{ To; avt ;xLdf hLjn]b]x 5f]8\5 .

ha zd / ljj]s Tofu j}/fUo lhT5 z'elt/ dg nfO{ rflx"bf]sd{ u5{ ha l/; clg sfd å]ifsf]hLt x'G5 cz'elt/ nufO{ emg\tn}tk{m hfS5 .

hnr/ hnleq}Sof dhfdf /xG5g\ ger/ gedf g}v"a cfgGb u5{g\ olb hnr/ pk|mL dfly hfpm eg]df cltzo b'v ef]Unf Joy{df k5{ wfdf .

-slj vs'/]nsf]c8u8 ofqfsfJoaf6 pb[t ul/Psf]_

hnr/ pk|mL dfly hfpm eg]df cltzo b'v ef]Unf Joy{df k5{ wfdf . -slj vs'/]nsf]c8u8 ofqfsfJoaf6 pb[t
hnr/ pk|mL dfly hfpm eg]df cltzo b'v ef]Unf Joy{df k5{ wfdf . -slj vs'/]nsf]c8u8 ofqfsfJoaf6 pb[t

>L/fds[i0f k/dx+;, ;j{wd{ ;dGjo / :jfdL ljj]sfgGb

>L/fds[i0f k/dx+;, ;j{wd{ ;dGjo / :jfdL ljj]sfgGb o'u o'usf] k|To]s lglZrt ;dofGt/df wd{ ;+/If0f / påf]wgsf

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l/tn] g/]Gb|gfyn] cf gf u'?sf] hf] cb\e"t} lyP cg]s k|sf/n]7f]skL6 u/L hfFr u/]kl5 cGttM u'?df ;t{tf]efj]g cfTd;dk{0f ul/lbP / u'?n] cGt ;dodf ;'Dk]sf] g/]Gb|ltdLn]hLj sNof0ffy{ cg]s sfo{ ug'{5Ú eGg]cfb]znfO{ sfof{Gjog ug{ ldzg cflb v8f ub}{ b[9tf ;fy cu|;/ eP . b'MvL bl/b|Lx?sf];]jf pk/ bofefj ug]{ ltdL sf] xf} / O{Zj/sf >[li6nfO{ xLg efjn] x]g]{ < >L /fds[i0fn]cf gf];dflwaf6 p7]/ Ps lbg ljj]sfgGbnfO{eGg'ePsf]lyof], æhLj dfly bof < x}g, x}g hLjdfly bof xf]Og, bof ug]{ jfnf tF sf]xf];\< hLjsf];]jf ?kL k"hf ug'{ . hLjdf lzj1fg /fv]/ ;]jf ug'{ .Æ g/]Gb|n]kl5 eg], 7fs'/n]h]eGg'eof], Tof]j]bfGtsf]k|ToIf k|of]u xf] o;}sf]cfwf/df ;a}sfo{ ;DkGg ug{ ;lsG5 . olb eujfg\n] cj;/ lbg' eof] eg] o; cb\e"t ;TonfO{ ;+;f/df ;j{q k|rf/ ug]{ 5'.Ú cflv/ pgnfO{ Tof] cj;/ cfpg' lyof], cfof]/ cd]l/sfsf]lzsfuf]sf ljZjwd{;Dd]ngdf b[9 cfTdljZjf;sf ;fy eg], æcd]l/sfsf efO{alxgL xf], d Tof]b]zaf6 cfPsf]5', hxfF;a} wd{x? O;fO{, ox"bL, d'l:nd wd{x?nfO{ ;dfg 7flgG5 / ;a}kIfaf6 pg}O{Zj/sf];dLk k'Ug ;lsG5 . lxGb"wd{ Tof]wd{xf]h;n];a}wd{nfO{ ;dfg ?kdf cfb/ lbG5 . h;/L ;a} gbLx? ;d'b|df k'Ub5g\, To;/L g};a};To lgi7 wd{sf kyx? k/d;To tL O{Zj/ k|ToIf e]l6G5g\. k/d ;Todf ;a};Rrf wd{lgi7x? k'Ug;S5 . kl5 ljZjljVoft x'g k'Ug'ePsf ljj]sfgGbsf]pb\3f]if lyof], h'g k/dfTdfdfly ljZjf; ub{5', Tof] s]jn ;d:t cfTdfx?sf] ;dli6 ?k xf]. d ;a}b]z / hfltx?sf kfkL bl/b| / klttx?df klg pg}eujfg\5g\eGg] b[9ljZjf; ub{5'. d]/f] nIo g}tLgnfO{ lzj hfg]/ tLgsf] ;]jf?kL k"hf ug'{ xf].Ú ToxL k/d ;Tosf]pb\3f]if :jfdL ljj]sfgGbsf] b[9 o'jfzlQmdf ljZjf; ub}{ j}lbs pb3f]if, hfu[t, eg]/ ;+;f/sf o'jfx?nfO{ s]xL u/]/ b]vfpg] k|]/0ff klg lbG5g\.

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;b\u'?b]jn]g}k|]/0ff lbg'ePsf]nflu/x]5 . cGoyf dxfdfgj :jfdL ljj]sfgGbaf6 cfkm"nfO{k/]sf] 5fknfO{o;/L cfTdLo tj/n]cIf/df ¿kfGt/0f ug]{ ;fdYo{ g}s;/L x'GYof]xf]nf / dnfO{ zf:qx¿af/]df ;fdfGo 1fg xfl;n u/]kl5 ltgdf gclNemg'gq e|ddf kg{ ;lsG5 . t;y{, cfTdfGgltsf nflu uDeL/ ¿kn] lrGtg dgg ugf{sf] ;fy}a'4 k'?ifx¿, cjtf/L k'?ifx¿ tyf ;Gt k'?ifx¿sf]hLjg dlxdfdf ljz]if ?lr n]pm egL u'?b]j dnfO{ a/fa/ cf1f x'GYof]. o; ;Gbe{df Ps}JolQmTjdf a'4 k'?if, cjtf/L k'?if tyf ;Gt k'?ifsf] cleJoQm :j¿k xfdL :jfdL ljj]sfgGbdf kfp b5f} eGg' ;j{yf plrt 7xg]{5 . a'4 k'?ifsf]¿kdf pxf n]b]z b]zfGt/df c1fgtfsf]s'lx/f]df ef}tfl//x]sf dflg;x¿dfem 1fgsf]k|sfz km}nfpg'eof]. o;k|sf/ 1fg / sd{of]unfO{ gof prfOdf Nofp b} Jofjxfl/s

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u'?sf] ;+s]tlagf ul/Psf jf elgPsf /fd|f sd{x¿ klg cx+sf/ a9fpg ;xfos x'G5g\Æ eGg] ;Gtjrg cfWoflTdstfsf] af6f]df g/]Gb|sf] k|f/lDes ofqfsfndf af/Daf/

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o;/L g/]Gb|n] ;b\u'?b]j >L /fds[i0fsf] k/d s[kf kfpg'ePsf] ljz]if j0f{g ædÆåf/f /lrt pxL k':tssf] v08 @ sf cg]s cWofox¿df xfdL k9\g kfp"b5f}". >L /fds[i0fsf]z/L/ 5'6]kl5 6f9faf6 g} g/]Gb|nfO{ k|fKt ePsf]u'?s[kfsf]dfld{s j0f{g snsQfsf] pkgu/Lo If]q a8fgu/ d7df ;b\u'?b]jlagfsf] zf]sljJxn hLjg JotLt ubf{ub}{ klg lziox¿ sd{7 ;fwgfdf nfu]sf] hLjgrof{af6 xfdL kfp b5f} . >L /fds[i0fsf] b]xfj;fgsf] nuQ}kl5 pxf"sf !^ hgf cgGo lziox¿n]Ps};fy, Ps} ;do ;+Gof; hLjg k|f/De u/]sf] eP tfklg u'? OR5fcg';f/ :jfdL ljj]sfgGbnfO{ g} of] ;fwgf ;d"xsf ;a}hgfn]cfÎgf]cfWoflTds pGgogsf nflu gof dfu{bz{s rog u/]. ;+Gof;Lsf] gof" hLjgdf lziox¿n] o'uhggL zf/bf dfaf6 jfT;No k|]d kfP . lziox¿n];fwgfsf]pRrtf 5'"b}uP . ædÆ km]a|'c/L @!, ;g\!**& ;f]daf/sf] lbgf+sdf cfÎgf] k':tssf] æb]xfj;fgkl5Æsf] cWofodf n]Vg'x'G5 M ælaxfgLkvsf];do lyof]. eQmx¿ pkf;gf sf]7fdf uP . Toxf pgLx¿n] eujtL dftfsf]d"lt{;fd'b08jt k|0ffd u/]/ To;kl5 la:tf/}la:tf/};a}hgf 7"nf]xndf e]nf eP . g/]Gb|n] u]?jf /Ësf] gof j:q nufPsf lyP . pgsf]kl/wfgsf]rxlsnf];'Gtn]/Ë pgsf] cg'xf/ / z/L/sf] r}tGodo sflGt;"u ldNg k'u]sf]lyof], h;sf]PsPs l5b|af6 lbJo k|sfzsf] cf]h lg:s]sf] b]lvGYof]. pgsf] k"/} d'vd08n hfHjNodo t]hn]el/e/fp lyof]. o;sf ;fy} To;df sf]dntfk"0f{ k|]dsf]klg bz{g kfOGYof]. ;a}hgfnfO{ pgL t k/d cl:tTj / cfgGbsf] dxf;fu/df p7]sf]kfgLsf]kmf]sf]t/ ;b\u'?b]jsf] ;Gb]zsf] k|jfx ug]{ x]t'n] dfgj z/L/ lnPsf] h:tf] b]lvGy]. ;a}sf cf"vf Ps6s nufP/ pgnfO{ x]l//x]sf lyP . g/]Gb| ev{/}rf}aL; jif{ k'u]sf lyP, r}tGo dxfk|e'n] ;+;f/ Tofu u/L ;+Gof; lng'ePsf]pd]/ hlQ g}.Æ

u'?r/0ffDj'h lge{/ eQmM ;+;f/fblr/fb\ej d'QmM . ;]lGb|dfg; lgodfb]j+ bIol;, lgh x[bo:y{b]jd\ eh uf]ljGb+ eh uf]ljGb+ === cyf{t u'?b]jsf r/0fsdnsf]cgGo eQm eP/ ;+;f/af6 zL3| g} d'Qm xf]p, o; k|sf/ OlGb|ox¿;lxt dgsf];+od u/]/ ltdL zL3|g} cfÎgf]x[bodf a;]sf b]jtfnfO{ b]Vg]5f}. ctM lg/Gt/ uf]ljGbsf]ehg u/ . o;/L u'? / uf]ljGbsf]ehg ub}{ :jfdL ljj]sfgGbn] a|DxfgGb+ k/d;'vb+ s]jn+ 1fgd"lt{+ å+åftLt+ uug;b[z+ t jd:oflbnIod\. Ps+ lgTo+ ljdndrn+ ;j{wL;flIf e"t+ efjftLt+ lqu'0f/lxt+ ;b\u'?+ t+ gdfld -u'?uLtf !)(_ cyf{t, a|H"dfgGbdf lgdUg, lziox¿nfO{ cfglGbt ug]{ x'g'ePsf, 1fg:j¿k, ;'v b'v cflb åGå wd{x¿eGbf k/sf, cfsfz hlQs} lgd{n, t jdl; cflb jfSox¿sf nIo e"t, clåtLo, k/d kljq, ;b}j l:y/, ;a} ;fwsx¿sf]dgsf j[lQx¿ hfGg'x'g], ;t, /h, td cflb u'0fx¿af6 /lxt, k/d kfjg lrGdo :j¿k, cfgGb3g, lgTo, lgd{n, ;lRrbfgGb :j¿k ;d:t lbJo efjx¿n]o'Qm /xg'ePsf ;b\u'?b]jnfO{d >4fo'Qm x[bon]gdg ub{5'Úsf] :t'ltufg u/]sf];DemFgf ædÆ u/fpg'x'G5 . u'? la5f]8sf] c;H"o j]bgf / kL8fnfO{ ;xb} ca g/]Gb|sf]lgb]{zgdf u'?efO ehg sLt{g, lrGtg dgg / cfTd ;fwgfdf nufp b}hfG5g\. ædÆ aLraLrdf d7df cfpg]hfg]ubf{g/]Gb|

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;

ædÆ M clg pxf c¿ s]eGg'eof]. g/]Gb| eGb}hfg'x'G5 M æu'?b]jn]Ps lbg dnfO{ eGg'eof]M g/]Gb|, ltdLn]d]/f]lglDt g}of] z/L/ wf/0f u/]sf xf}". d}n]sfnL dftf; u cfdf, d}n] sfldgL sf~rgÚaf6 gla6'lnPsf s]xL ;f Rr}sf eQmx¿sf];+ut kfOg eg]t d s;/L of]ej;fu/df afRg ;snf ' < eg]/ laGtL r9fPsf] lyP . Pslbg /flt ltdL dsxf cfof}, clg dnfO{ Ao' 'emfp b}oL, d cfOxfn]lg eGof}.Ú t/ d}n]of] s]xL klg yfxf kfOg . d t xfd|f] snsQfsf] 3/df d:t; u lgbfO/x]sf]lyP .Æ ædÆ M cyf{t ltdL Ps};fy pkl:yt klg lyof}, / cg'kl:yt klg . of]t O{Zj/sf]h:t} nLnf eof], hf]lgu'{0f lg/fsf/ 5 / ;fy};u'0f ;fsf/ klg . g/]Gb| M æsfzLk'/df x' bf g}>L u'?b]jn] dnfO{ cfÎgf] ;Dk"0f{ pmhf{zlQm ;Dk|]if0f ul/lbg'ePsf]lyof]. t/ of]s'/f c¿ s;}nfO{ klg geGg'xf]nf lg .Æ ædÆ M æltdL+ sfzLk'/ a+unfsf]rf}/df ?vd'lg w'gL hufP/ Wofgdf a:bf Tof]ePsf] xf]Og <Æ g/]Gb|M æxf]. Ps lbgsf]s'/f, d Wofgdf a:bf d}n]sfnL -kl5sf :jfdL ce]bfgGb_ nfO{ d]/f]xft ;dfTgeGbf pgn] cf]xf]g/]Gb|, ltd|f] hLp 5' bf dnfO{ t cfÎgf] hLpdf lah'nLsf] em6\sf nfu]sf]h:tf]eof]Ú eg]. t/ s;}nfO{ klg of]geGg'x}. n, jrg lbg'xf];\.Æ ædÆ M u'?b]jaf6 ltdLnfO{ of] pmhf{lQm lbgdf s'g}ljz]if p2]Zo 5 . pxf n]ltdLdfkm{t w]/}sfd ;' ;DkGg ug'{x'g]5 . Ps lbgsf]s'/f xf], u'?b]jn] Pp6f sfutsf] 6'qmfdf oL zAb n]Vg'ePsf] lyof] M g/]Gb|n] dflg;x¿nfO{ lzIffbLIff lbg]5g\.Ú æa| o'M l:gUw:o lzio:o u'/jf]u'x\odKo'tÆ >Ldb\efujt dxfk'/f0f -!=!=*_ cyf{t, u'?b]j cfÎgf] k|]dL lzionfO{ u'KteGbf klg u'Kt s'/f atfOlbg'x'G5 . t/ of]s'/f c¿ s;}nfO{ klg gatfg'xf]nf x}.

ædÆ M of]sfzLk'/ a+unf 3/sf]au} rfdf ltdL w'gL afn]/ Wofgdf a:bf ePsf] 36gf xf]Og t

ædÆ M of]sfzLk'/ a+unf 3/sf]au} rfdf ltdL w'gL afn]/ Wofgdf a:bf ePsf] 36gf xf]Og t < g/]Gb|M æt/ d}n]pxf"nfO{ plta]n} daf6 o:t}s'g} sfd x' b}gÚ egL lbPsf lyP . clg plQv]/}pxf n] ltdLn] gu/L ;'Vv}5}g, afa'Ú eGg'eof].Æ === ==== g/]Gb| M æu'?b]j dnfO{ gf/fo0f eGg] ug'{x'GYof].Æ ædÆ M æxf], dnfO{ yfxf 5 .Æ g/]Gb| M æpxf la/fdL x'g'x' bf pxf cfÎgf] xft w'g dnfO{kfgL xfNg lbg'x'GgYof]. sfzLk'/d} pxf n]eGg'ePsf]lyof]M ca ;f rf]d]/f xftdf 5 . g/]Gb|n]p cfkm"sf]xf]eGg]yfxf kfof]eg] t p;n]cfÎgf]z/L/ g}klg TofuL lbg]5 .Ú ædÆ M æpxf n]ltdL lglj{sNk ;dflwdf 5 bf of]s'/f eGg'ePsf]xf]Og <Æ g/]Gb| M æxf]. Tolta]nf dnfO{ d]/f]z/L/ g}5}g eGg]nfu]sf]lyof]. dnfO{cfÎgf]cg'xf/ dfqsf]cg'e"lt eO/x]sf]lyof].Æ #@ jif{ pd]/sf u[x:y hLjgwf/L lzio ædÆ / @$ jifL{o ;+Gof;L lzio g/]Gb|sf o:tf cGt/+u jftf{nfkx¿ >L ;b\u'?b]js}dxQfsf] lrGtg ug{df nlIft /xGYof]. x'g klg ædd j / dx j u'?df Psfsf/ ug'{ g}k/d ;fwgf xf]Æ

eGg];Gtjrg oxf ;j{yf nfu"ePsf]b]lvGYof]. ædflg;sf]hLjgdf kfgL hlt cfjZos x'G5, TolQ g} cfjZos ;b\u'?b]j lziosf nflu x'G5g\Æ eGg] oyfy{ ;To oL b'O{ lziox¿df rl/tfy{ ePsf]lyof]. Pp6f lzio u'?s[kfaf6 1fg, j}/fUo Pj+ elQmn] el/e/fp cg'kd u|Gy "The Gospel

of Sri Ramakrishna" sf /rgfsf/ / csf{

lzio cfÎgf]u'?b]jsf];/n jf0fLdf lglxt k|]d, ;+j]bgf Pj+ ;]jfdf nlIft ljz'4 cå}t j]bfGtnfO{, hutel/ pb\3f]if / sfof{Gjog ug]{ ePsf sd{of]uL . s:tf]lbJo ;+of]u æcf vf lrDn]/ cfÎgf] x[bodf a;L eujfg\sf] Wofg u/ clg cfÎgf] cf vf vf]Nbf pg}eujfg\nfvf} s/f]8f} ¿k lnP/ ltd|f]cufl8 cfp b5g\. xf], ltg}eujfgx¿sf];]jf u/Æ g/]Gb|nfO{cfÎgf]u'?b]jsf]lbJo jf0fLsf]:d/0f x'G5 . clg g/]Gb|sf]pb\3f]if x'G5 M æs'g}ljwjf :qLsf]cf vfsf]cf ;'k'5\g g;Sg]cyjf 6'x'/f] s]6fs]6Lsf nflu Pp6f /f]6L klg gNofpg]O{Zj/ jf wd{nfO{ d dflGbg .Æ o; k|sf/ elQm; u lj5f]8 ePsf æljwjfx¿Æsf] cf ;' k'5\g, 1fgaf6 al~rt ePsf æcgfyÆnfO{ ;gfy agfpg]cleofgdf g/]Gb|kl/a|fhs, k|rf/s Pj+ k|sfz :j¿k eP/ h'6\g'eof]. pxf n] cWofTdsf] hLjg cfkm} af6 z'¿ ug'{eof]. ;b\u'?b]jn]b]vfOlbg'ePsf]1fgsf] pHofnf]af6f]df cfkm} k|sfzs eP/ lx8\g'eof]. o;kl5 t xfdL pxf sf]hLjgdf cnf}lss u'0f j[l4 ePsf]kfpb5f} . cyf{t, dw'd]x h:tf]3fts /f]un] kLl8t x' bf klg d[To' pxf sf] ;fd'Gg] pkl:yt x'g ;s]g, k/La|fhs ofqfqmddf l;ls:t}h:tf] la/fdL x' bf klg sfnn] pxf sf] clxt ug{ ;s]g, ;+s6 pxf"sf]hLjgdf cfpg} ;s]g / pxf sf]hLjgdf ;a}b[li6af6 ;kmntf Pj+ k"0f{tf k|fKt eof]. o:tf] lyof] u'?s[kfsf] pxf dfly . u'?t jsf]j0f{g ug{sf nflu >L u'?b]js} s[kf x'g'kb{5 eGg];Toaf]waf6 cg'k|fl0ft x' b}

pxf n]cfÎgf]nflu / cfÎgf u'?efOx¿sf nflu of]dGq /Rg'eof]M æ:yfksfo r wd{:o ;j{wd{ :j¿lk0fL cjtf/ jl/i7fo

pxf n]cfÎgf]nflu / cfÎgf u'?efOx¿sf nflu of]dGq /Rg'eof]M æ:yfksfo r wd{:o ;j{wd{ :j¿lk0fL cjtf/ jl/i7fo /fds[i0ffo t]gdMÆ 1fg / elQmsf]s:tf]cg'kd ;+of]u 5, of]dGqdf klg . ;aeGbf 7"nf] k':ts dg'io hLjg xf] eGg] ;To a'em]kl5 pxf n] cfÎgf] hLjgnfO{ c¿x¿n] k9\g'eGbf klxnf g}cfkm} n] k|i6; u k9]/ 1fgL ePsf] k'?iffy{sf] klg bz{g xfdL pxf df kfpg ;Sb5f} . t/ u'?t jsf]cyf{t u'?sf]cjtf/ :j¿k hfGg kfpg klg clwsf/L x'g'kb{5 . l;ltldlt s;}n] klg of] /x:o hfGg kfp b}g . :jfdL ljj]sfgGbn]cd]l/sf / a]nfotdf Jofjxfl/s j]bfGtsf] 1fgWjhf kmx/fx;s]kl5sf] rf/rf/ jif{;Dd klg klZrdL ;dfh cfÎgf];b\u'?b]jsf] dxfgt j hfGg]clwsf/L ePsf]7fGg'ePg .

o; ;Gbe{df oxf "Universal Message of The Bhagavad Gita : An Exposition of the Gita in the light of Modern Thought and

Modern Needs" sf]v08 ! sf]oL kl/R5]bnfO{ p4[t ug'{ pko'Qm 7xb{5 M >L /fds[i0fsf]lbJotfaf/]ljj]sfgGbsf]pb\uf/ æcjtf/n] ;dfhdf zlQmx¿sf]

cg'kftnfO{ s;/L abN5g\< === o; ;Gbe{df

d tkfO{x¿nfO{cjtf/sf]dx j s]xf], ;dfhdf

l:ylt lalu| bf To;nfO{ ;'wfg{ s;/L cjtf/n] hGd lnG5g\eGg] af/]df :jfdL ljj]sfgGbsf] ljrf/l;t cjut u/fpg rfxG5'. :jfdLhLn] of]s'/f cd]l/sfsf]Go"of]s{ zx/df d]/f :jfdLÚ zLif{ssf]dx jk"0f{ljifodf af]Nb}atfpg'ePsf] lyof]. cfkm"rf/rf/ jif{;Dd cd]l/sf jf o"/f]k k|jf;df 5 bf pxf n] slxNo} of] ljifoaf/] af]Ng'ePg, vfnL j]bfGts}rrf{ JofVof ug'{eof].

pxfsf] t >L/fds[i0f gfd u/]sf ;b\u'? x'g'x'GYof]

/ pxf cb\e"t JolQmTjsf wgL x'g'x'GYof]eGg]

s'/f yfxf kfPkl5 dflg;x¿n] :jfdLhLnfO{ cfÎgf]u'?b]jaf/]af]Ng s/}nufP . o; k|sf/ pxf n]Go"of]{sdf / n08gdf klg æd]/f :jfdLÆ eGg]ljifodf k|jrg ug'{eof]. k|jrgsf]z'¿sf pxf"n]z+s/frfo{sf]of]egfO p4[t ug'{eof]M kl/l:ylt ;DxfnL g;Sg'ePkl5 / ;dfh e|i6 ePkl5 g}lts d"No / dfGotfx¿sf]k'g:yf{kgf ug{sf nflu s'g}dxfg zlQmsf]k|fb'ef{j x'G5 .Ú dL7f]c+u|]hL efiffdf ;b\u'?b]jsf];'Gb/ rl/q lrq0f ePsf]Tof]cb\e't k|jrg lyof]. :jb]zdf Ps 5fq eP/ / kl5 /fds[i0f ldzgsf]a|Dxrf/L eP/ hLjgofkg ubf{ d}n]of]k|jrg sDtLdf klg kRrL; k6s k9] x' nf . x/]s b[li6sf]0faf6

To:tf] cb\e't 5, zfgbf/ 5, of] k|jrg .Æ pQm k|jrgsf] k"/} kf7 k9\gsf nflu d

To:tf] cb\e't 5, zfgbf/ 5, of] k|jrg .Æ pQm k|jrgsf] k"/} kf7 k9\gsf nflu d kf7sx¿nfO{ :jfdL /ËgfyfgGbsf] pQm k':tssf]$$ b]lv $& k[i7 k9\g cg'/f]w ub{5'. d]/f]cfkm}af/]eGg'kbf{ d otf !) jif{b]lv

ædÆ /lrt "The Gospel of Sri Ramakrishna" /

b'O{ jif{b]lv :jfdL /ËgfyfgGbsf] tLg v08sf] pQm k':ts lgoldt ¿kdf k9\g]u/]sf]5'. o;af6 d cfkm"n]kfpg]cfgGbsf]aofg ug{ ;lQmg . dnfO{s:tf]nfUb5 eg]/fds[i0fsf]cå}t bz{g a'emfpg :jfdL ljj]sfgGbn]cg]s u|Gyx¿ n]Vg'eof]eg]:jfdLhLsf]Jofjxfl/s j]bfGtnfO{ jt{dfg cj:yfnfO{ Wofgdf /fv]/ JofVof / ljj]rgf ug]{ :t'To sfo{ :jfdL /ËgfyfgGbn] ug'{ePsf]5 . u'?s[kf Pj+ k/Dk/f o;/L k|jflxt eO/x]sf]xfdL kfp b5f} . :jfdL ljj]sfgGbsf]o'ueGbf s]xL klxn] g}ef/tsf]aËfn k|b]zsf]hLjgsf]k|foM k|To]s If]qdf 7"nf7"nf hfu/0fsf] o'u lyof]. What

Bengal thinks today the rest of India thinks

tomorrow eGg];fy{s plQm lyof]Tolta]nf . /fhf /fd dgf]x/ /fo, s]zjrGb|;]g, O{Zj/rGb| ljBf;fu/, ;/trGb| r6\hL{, j+sLdrGb| r§f]kfWof, b]j]Gb|gfy 7fs'/, /fds[i0f k/dx+;

tyf /jLGb|gfy 7fs'/ ;dfhsf rxlsnf tf/f x'g'x'GYof]t/ logLx¿df /fds[i0f k/dx+; ljz]if rlDsg]w'|jtf/fh:t}x'g'x'GYof]. :jfdL ljj]sfgGbsf] k|fb'ef{j ePkl5 ;aeGbf klxnf t dxfef/t u|Gyaf6 eujtuLtfnfO{ hgdfg;df z+s/frfo{n] NofPsf] h:t} u/L o'ufjtf/ x' bfx' b} klg sfnLdftfsf] OR5faf6 kbf{leq} /xg'ePsf /fds[i0f k/dx+;nfO{ ljZj /Ëd~rdf Nofpg] JolQmTj :jo+ :jfdL ljj]sfgGb x'g'x'GYof]. oltdfq xf]Og, pxf n]ef/tdf c+u|]h ;fd|fHosf] lj?4 :jfwLgtf cfGbf]ngsf]/fsf] hufpg æp7, Jo' em tGg]/L xf] cfÎgf]nIo xfl;n geP;Dd gc8Æ eGg]z+v3f]if ub}{cg]s jL/x¿nfO{k|]/0ff lbg'eof]. o; k|sf/ :jfdL ljj]sfgGb >L /fds[i0f k/dx+;s}OR5f k"lt{ ub}{ cfWoflTds r]tgfnfO{ /fli6«o :jfwLgtf ;+u|fd;"u ;+of]u u/fpg] k'n aGg'eof]. o;af6 k|]/0ff lnP/ dxfTdf ufGwLnufot ef/tsf /fli6«o g]tfx¿ snsQf cfp"bf ;w} a]n'/ d7 uP/ /fds[i0f k/dx+; / :jfdL ljj]sfgGbsf] bz{g ug]{ ug'{x'GYof] eg] v'lb/fd af];, c/ljGb 3f]if, ;'ef;rGb| af];, lrQ/~hg bf; cflbn]k|ToIf ¿kdf dfu{bz{g k|fKt ug'{ePsf]lyof]. :jfdL ljj]sfgGbsf];dodf klg ;dfh ;fdflhs /fhgLlts wfld{s e]befj / c;lxi0f'tfaf6 cfqmfGt lyof]. cfWoflTds g/gf/Lx¿n] To; ljkbaf6 kf/ kfpg ;w} ;b\u'?b]jsf r/0fsdns}cf>o lnPsf lyP . jt{dfg ;dodf xfdL klg lx+;fsf] ;+:s[ltaf6, /fhgLltsf] ck/fwLs/0faf6 jf ck/fwsf] /fhgLltaf6 x'g;Dd kLl8t 5f} . æ;Eotfsf eL8Gtx¿Æsf] tyfslrt l;4fGtx¿sf]rf]6af6 xfd|f]k"/}g]kfnL ;dfh /QmfDo ePsf]5 . o; b'b{zfaf6 pDsg] af6f] Pp6} 5 / Tof] xf] cfWoflTds ;fwgfsf] af6f]. oxL+lg/ xfd|f];fd'eujfg\>L s[i0fn]ch'{gnfO{ æuLtfÆ

-cWofo @_ df atfpg'ePsf] of]udfu{ cyf{t of]ua'l4 cjnDag ug]{ bfloTj cfp b5, cyf{t\ cfÎgf dfgjLo ;DaGwx¿nfO{sdhf]/ x'g glbg', c¿x¿k|lt rf;f] ;/f]sf/ /fVg gklG5g'. æa'4of o'Qmf]oof kfy{ sd{aGw+ k|xf:ol; -uLtf @.#(_Æ :jfdL /ËgfygGb eGg'x'G5 M æ>L s[i0fn] atfpg'ePsf]of]of]udfu{xfdLx¿ ;a}sf nflu k|efjsf/L cf}iflw xf]. ljj]sfgGbn]o; cfw'lgs cj:yfdf kbfk{0f gu?Gh]n xfdLn]Tof]af6f]nfO{ a'em]gf} jf ;dft]gf} .Æ sd{ ub}{ aGwgaf6 d'Qm x'g]af6f]oxL g}xf]. o; u'0fn]xfdLnfO{alnof] agfpb5, lgd{n u/fpb5, ;+j]bgzLn agfpb5, c¿x¿; u PsTj / ;dTjsf]efj a9fp b5 .

cfWoflTdstfsf]o:tf]af6f]sf];'bz{g u/fpg] Psdfq ;fwg >L ;b\u'?b]jsf k/d kfjg r/0fsdn g}x'g;S5 . lgTo+ a|Dx lg/fsf/+ lgu'{0f+ af]wo]t k/d\. ;j{ a|Dx lg/fef;+ bLkft\bLkfGt/+ oyf -u'?uLtf $$_ cyf{t, h;/L Pp6f bLof]af6 csf]{ bLof]nfO{ afNg ;lsG5, To;/L g} lgTo, 1fg :j¿k, a|Dxdo lg/fsf/ tyf lgu'{0f, ;j{q JofKt, ef;dfg, k/d t jsf]af]w u'? :jo+n]lzionfO{ k|bfg ub{5g\. o'uk'?if :jfdL ljj]sfgGbsf] o; k/d kfjg hGdhoGtLsf]k'gLt pknIodf pxf k|lt >4f;'dgsf]pQd cleJolQm oxL g}x'g]5 . c:t'

Swami Vivekananda was the first Indian to be invited to accept the chair of Oriental Philosophy at the Harvard University.

Jamshedji Tata set up the Tata Institute or the Indian Institute of Science on the Swamiji's advice.

Jamshedji Tata set up the Tata Institute or the Indian Institute of Science on the Swamiji's

Awakening With Swami Vivekananda

Dr. JAGADISH GHOSH

Swami Vivekananda the personification of the harmony of all human energy and the pioneer and prophet of a new and future order of development remains

inspirational figure throughout the East and West.

150th Birth Anniversary of this great universal humanist.

The year 2013 marks the

Vivekanada is a universal phenomenon called Sw Ranganathananda^ in his lecture on Swami Vivekananda : His Humanism at the Moscow State University in the year 1977 and further confided when we study him, we are amazed to find his tremendous grasp of contemporary human problems and aspirations. He lived only

a very brief life of thirty-nine years and seven

months from 1863 to 1902; but within that brief period , he lived an intense life, first inwardly and then outwardly, which has left an indelible mark on human history, Eastern as well as Western.

Living in an age of instant gratification,

economic flux, fierce competition and fragile ego we are in a state of great confusion ; while the old is disappearing and the new is struggling to born and we find ourselves precariously poised between a disappearing past and an indeterminate future. At this juncture, the world is finding in Vivekananda s words the path for human survival and above all the ways to create

a civilization which will be based on the essential divinity in man and the essential unity of all religions. Our present sensate and consumerist civilization first developed in the West but is invading the rest of the world as well. said Swami Ranganathananda, It is the fruit of the modern West s utter ignorance of the higher dimension of human nature beyond the physical and the sensory. It will go the way of slow decay and death like the earlier sensate civilizations such as the powerful Roman Empire unless these profound ideas and ideals of Swami Vivekananda s Vedanta reach the people in both East and West.

s Vedanta reach the people in both East and West. Chicago, September 1893 The term modern

Chicago, September 1893

The term modern have no absolute meaning. Its meaning keeps changing. A century ago also people called themselves modern just as we call ourselves modern today. What is modern today will become ancient or old tomorrow. The wisdom of Upanishads, however, is eternal. They are a body of eternal values for a changing society . The wisdom of the Upanishads though old , it is ever relevant. It is ageless. Its enduring value lies in the timeless message of the divinity and eternity of soul it preaches.

I have never quoted anything but the Upanishads said Swami Vivekanada. Strength and fearlessness is what the

Upanishads preach. Strength comes from that which is enduring. And fearlessness comes from knowing our indestructible and immortal nature. What makes a man stand up and work? Strength. Strength is goodness, weakness is sin. If there is one word that you find coming out like a bomb from the Upanishads, bursting like a bomb-shell upon masses of ignorance, it is the word fearlessness. And the only religion that ought to be taught is the religion of fearlessness. Either in this world or in the world of religion, it is true that fear is the sure cause of degradation and sin. It is fear that brings misery, fear that brings death, fear that breeds evil.

Swami Vivekanada was, at many times, a man of inconceivable attitude of thought, and often to all appearances a living paradox; but beneath the surface of appearance he was clearly the living explanation of the spiritual life. And the

the living explanation of the spiritual life. And the Swamiji has inscribed this photo: "Samata

Swamiji has inscribed this photo:

"Samata sarvabhuteshu etanmuktasya lakshanam.

Equality in all beings this is the sign of the free -- Vivekananda"

understanding of the man, seemingly almost impossible, becomes almost simple when one remembers that he was a man of manifold realization. Thus all the apparent paradoxes of

his thought were reconciled by the greatness of his heart and by the consistencies of his emotional consciousness. He was intellectually like a great hammer mercilessly beating down the structures of complacent belief. Even with regard to his own mind he was an eternal iconoclast, always searching for and demanding

a sounder, saner and a more comprehensive

basis. He never allowed himself any intellectual ease. He peremptorily refused to be satisfied with a finality in thought and ideas which by their very nature connote limitation and imperfection. Therefore, he was always on the watch tower of thought, straining his personal vision to discern the contents of an ever winding horizon.

He had a two-fold mission, as his Irish disciple Nivedita realized- nation making and world- moving. He alternated between intense nationalism and broadest internationalism. He aired protest against the unjust treatments meted out by English imperialism at the same time he said there is no other in the world who understands, as does the Englishman, what should be glory of man. To a world torn by ethno-religio-fundamentalist conflicts threatening the very existence of human beings on this little planet, Vivekananda s voice rings

aloud I am the life of all the sons of the past. I am the soul of Buddha, of Jesus of Mohammed.

I am the soul of all the teachers and I am the

Universal. Stand up then, this is the highest worship, you are one with the universe.

To Vivekananda, the holy Himalayas, the father of the mountains, stood imperiously above the

world as Davatatma, ensouled by divinity. He was never free from Himalaya-fever, devilish

Himalayas stand

for renunciation, he said. Long ago, he confided to someone dear to him, I was never a missionary, nor ever would be one- my place is

in the Himalayas.

inwardness as he called

Mayavati Advaita Ashrama in the Kumaoon Himalayas is the historic out come of new epoch- making realization of Sw Vivekanada. This is the home of Advaita, which Vivekanada dreamt of. It is indeed a unique home of Advaita sadhana, with no temples, no worship, no bells but a sublimity of silence in which monks meditate, study and serve god in human beings.

During his life time Sw Vivekanada had wished to visit Nepal and Tibet twice but failed to do so. But now the youth of Nepal are awakening with of Swami Vivekanada and has established Vivekanada Vedanta Kendra and hosted a unique website in Nepali language informing the Swami Vivekanada s teaching and philosophy for masses with pioneering spirit and a tribute to a leader who loved intensely being the poor, the have-nots, his passion being, as his Master Ramakrishna taught him, the apotheosis of deprived and humiliated humanity.

He is a living world force after a hundred fifty

years. He belonged as his friend

Josephine Mac Leod said; to the eternity quality. After nearly a hundred years in 1988, Eleanor Stark, an American historian, wrote of Vivekananda s impact on America: Columbus, discovered the soil of America. Vivekananda

discovered it s soul. If that soul is stirring now and searching for expression amid the

ills of the 20 th century, it

is to him we shall owe our rebirth .

accumulating material

disciple

If we consider civilization to be the manifestation of the divine in human beings, as Vivekananda conceived it to be, no society has made much progress so far. This is why we find that mildness, gentleness, forbearance, tolerance, sympathy and so forth the signs of a healthy civilization have not taken root in any society on an appreciable scale, although we prematurely boast of a global village.

scale, although we prematurely boast of a global village. London, December 1896 Today, at the dawn

London, December 1896 Today, at the dawn of 21 st century, Vivekanada has emerged as a world force and his thoughts are working at a deeper level of human consciousness. Josephine Mac Leod to whom Vivekanada revealed most of his epoch-making and prophetic dimension, wrote of her mater : I have known and lived for seven years with a world force. One man by sheer weight of character can change a community, country, world, eternity.

^ Swami Ranganathananda (1908-2005) was the 13th President of the Ramakrishna Order. He was a prolific writer and a speaker of international acclaim.

" I will sleep, without caring what would be

next; and may I be born again and again, and suffer thousands of miseries so that I may

worship the only God that exists, the only God

I believe in, the sum total of all souls- and

above all, my God the wicked, my God the miserable, my God the poor of all races, of all species, is the special object of my worship." - Swami Vivekananda

Poem

- Ishwarananda

Hear, Ye Children of Immortal Bliss:

You are not the body, nor the mind, nor the intellect - You are neither the five senses of knowledge, nor the five senses of action; You are neither bad, nor good; Neither there is birth nor death for you

You are

not

neither, nor

Breathe o friend, the air of freedom, For, you have covered yourself long enough;

You were, are and always will be the eternal Spirit: immortal and free

Shivohum

Shivohum

Shivohum

yourself long enough; You were, are and always will be the eternal Spirit: immortal and free

SOUL, GOD AND RELIGION

Swami Vivekananda

Through the vistas of the past the voice of the centuries is coming down to us; the voice of the sages of the Himalayas and the recluses of the forest; the voice that came to the Semitic races; the voice that spoke through Buddha and other spiritual giants; the voice that comes from those who live in the light that accompanied man in the beginning of the earth the light that shines wherever man goes and lives with him for ever is coming to us even now. This voice is like the little rivulet; that come from the mountains. Now they disappear, and now they appear again in stronger flow till finally they unite in one mighty majestic flood. The messages that are coming down to us from the prophets and holy men and women of all sects and nations are joining their forces and speaking to us with the trumpet voice of the past. And the first message it brings us is: Peace be unto you and to all religions. It is not a message of antagonism, but of one united religion.

Peace be unto you and to all religions. It is not a message of antagonism, but of one united religion.

Let us study this message first. At the beginning of this century it was almost feared that religion was at an end. Under the tremendous sledge- hammer blows of scientific research, old superstitions were crumbling away like masses of porcelain. Those to upon religion meant only a bundle of creeds and meaningless ceremonials were in despair; they were at their wit s end.

Everything was slipping between their fingers. For a time it seemed inevitable that the surging tide of agnosticism and materialism would sweep all before it. There were those who did not dare utter what they thought. Many thought the case hopeless and the cause of religion lost once and for ever. But the tide has turned and to the rescue has come what? The study of comparative religions.

rescue has come what? The study of comparative religions. By the study of different religions we

By the study of different religions we find that in essence they are one. When I was a boy, this scepticism reached me, and it seemed for a time as if I must give up all hope of religion. But fortunately for me I studied the Christian religion, the Mohammedan, the Buddhistic, and others, and what was my surprise to find that the same foundation principles taught by my religion were also taught by all religions. It appealed to me this way. What is the truth? I asked. Is this world true? Yes. Why? Because I see it. Are the beautiful sounds we just heard (the vocal and instrumental music) true? Yes. Because we heard them. We know that man has

a body, eyes, and ears, and he has a spiritual

nature which we cannot see. And with his spiritual faculties he can study these different

religions and find that whether a religion is taught

in the forests and jungles of India or in a Christian

land, in essentials all religions are one. This only

shows us that religion is a constitutional necessity of the human mind. The proof of one religion depends on the proof of all the rest. For instance,

if I have six fingers, and no one else has, you

may well say that is abnormal. The same

reasoning may be applied to the argument that only one religion is true and all others false. One religion only, like one set of six fingers in the world, would be

if one religion is true, all others must be true. There are differences in non- essentials, but in essentials they are all one.

unnatural. We see, therefore, that if one religion is true, all others must be true. There are differences in non-essentials, but in essentials they are all one. If my five fingers are true, they prove that your five fingers are true too.

Wherever man is, he must develop a belief, he must develop his religious nature. And another fact I find in the study of the various religions of the world is that there are three different stages of ideas with regard to the soul and God. In the first place, all religions admit that, apart from the body which perishes, there is a certain part or something which does not change like the body, a part that is immutable, eternal, that never dies; but some of the later religions teach that although there is a part of us that never dies, it had a beginning. But anything that has a beginning must necessarily have an end. We the essential part of us never had a beginning, and will never have an end. And above us all, above this eternal nature, there is another eternal Being, without end God.

People talk about the beginning of the world, the beginning of man. The word beginning simply means the beginning of the cycle. It nowhere means the beginning of the whole

Cosmos. It is impossible that creation could have

a beginning. No one of you can imagine a time

of beginning. That which has a beginning must

have an end. Never did I not exist, nor you, nor will any of us ever hereafter cease to be, says the Bhagavad-Gita. Wherever the beginning of creation is mentioned, it means the beginning of

a cycle. Your body will meet with death, but your soul, never.

Along with this idea of the soul we find another group of ideas in regard to its perfection. The soul in itself is perfect. The Old Testament of the Hebrews admits man perfect at the beginning. Man made himself impure by his own actions. But he is to regain his old nature, his pure nature. Some speak of these things in allegories, fables, and symbols. But when we begin to analyse these statements, we find that they all teach that the human soul is in its very nature perfect, and that man is to regain that original purity. How? By knowing God. Just as the Bible says, No man can see God but through the Son. What is meant by it? That seeing God is the aim and goal of all human life. The sonship must come before we become one with the Father. Remember that man lost his purity through his own actions. When we suffer, it is because of our own acts; God is not to be blamed for it.

Closely connected with these ideas is the doctrine which was universal before the Europeans mutilated it the doctrine of reincarnation. Some of you may have heard of and ignored it. This idea of reincarnation runs parallel with the other doctrine of the eternity of the human soul. Nothing which ends at one point can be without

a beginning and nothing that begins at one point

can be without an end. We cannot believe in such

a monstrous impossibility as the beginning of

the human soul. The doctrine of reincarnation asserts the freedom of the soul. Suppose there was an absolute beginning. Then the whole burden of this impurity in man falls upon God. The all-merciful Father responsible for the sins of the world! If sin comes in this way, why should one suffer more than another? Why such partiality, if it comes from an all-merciful God? Why are millions trampled underfoot? Why do people starve who never did anything to cause it? Who is responsible? If they had no hand in it, surely, God would be responsible. Therefore the better explanation is that one is responsible for the miseries one suffers. If I set the wheel in motion, I am responsible for the result. And if I can bring misery, I can also stop it. It necessarily follows that we are free. There is no such thing

as fate. There is nothing to compel us. What we have done, that we can undo.

Remember that man lost his purity through his own actions. When we suffer, it is because of our own acts; God is not to be blamed for it.

To one argument in connection with this doctrine I will ask your patient attention, as it is a little intricate. We gain all our knowledge through experience; that is the only way. What we call experiences are on the plane of consciousness. For illustration: A man plays a tune on a piano, he places each finger on each key consciously. He repeats this process till the movement of the fingers becomes a habit. He then plays a tune without having to pay special attention to each particular key. Similarly, we find in regard to ourselves that our tendencies are the result of past conscious actions. A child is born with certain tendencies. Whence do they come? No child is born with a tabula rasa with a clean, blank page of a mind. The page has been written on previously. The old Greek and Egyptian philosophers taught that no child came with a vacant mind. Each child comes with a hundred tendencies generated by past conscious actions. It did not acquire these in this life, and we are bound to admit that it must have had them in past lives. The rankest materialist has to admit that these tendencies are the result of past actions, only they add that these tendencies come through heredity. Our parents, grandparents, and greatgrand parents come down to us through this law of heredity. Now if heredity alone explains this, there is no necessity of believing in the soul at all, because body explains everything. We need not go into the different arguments and discussions on materialism and spiritualism. So far the way is clear for those who believe in an individual soul. We see that to come to a reasonable conclusion we must admit that we have had past lives. This is the belief of the great philosophers and sages of the past and of modern times. Such a doctrine was believed in among the Jews. Jesus Christ believed in it. He says in the Bible, Before Abraham was, I am. And in

another place it is said, This is Elias who is said to have come. All the different religions which grew among different nations under varying circumstances and conditions had their origin in Asia, and the Asiatics understand them well. When they came out from the motherland, they got mixed up with errors. The most profound and noble ideas of Christianity were never understood in Europe, because the ideas and images used by the writers of the Bible were foreign to it. Take for illustration the pictures of the Madonna. Every artist paints his Madonna according to his own pre-conceived ideas. I have been seeing hundreds of pictures of the Last Supper of Jesus Christ, and he is made to sit at a table. Now, Christ never sat at a table; he squatted with others, and they had a bowl in which they dipped bread not the kind of bread you eat today. It is hard for any nation to understand the unfamiliar customs of other people. How much more difficult was it for Europeans to understand the Jewish customs after centuries of changes and accretions from Greek, Roman, and other sources! Through all the myths and mythologies by which it is surrounded it is no wonder that the people get very little of the beautiful religion of Jesus, and no wonder that they have made of it a modern shop-keeping religion. To come to our point. We find that all religions teach the eternity of the soul, as well as that its lusture has been dimmed, and that its primitive purity is to be regained by the knowledge of God. What is the idea of God in these different religions? The primary idea of God was very vague. The most ancient nations had different Deities sun, earth, fire, water. Among the ancient Jews we find numbers of these gods ferociously fighting with each other. Then we find Elohim whom the Jews and the Babylonians worshipped. We next find one God standing supreme. But the idea differed according to different tribes. They each asserted that their God was the greatest. And they tried to prove it by fighting. The one that could do the best fighting proved thereby that its God was the greatest. Those races were more or less savage. But gradually better and better ideas took the place

of the old ones. All those old ideas are gone or going into the lumber-room. All those religions were the outgrowth of centuries; not one fell from the skies. Each had to be worked out bit by bit. Next come the monotheistic ideas: belief in one God, who is omnipotent and omniscient, the one God of the universe. This one God is extra- cosmic; he lies in the heavens. He is invested with the gross conceptions of His originators. He has a right side and a left side, and a bird in His hand, and so on and so forth.

But one thing we find, that the tribal gods have disappeared for ever, and the one God of the universe has taken their place: the God of gods. Still He is only an extra-cosmic God. He is unapproachable; nothing can come near Him. But slowly this idea has changed also, and at the next stage we find a God immanent in nature.

In the New Testament it is taught, Our Father who art in heaven God living in the heavens separated from men. We are living on earth and He is living in heaven. Further on we find the teaching that He is a God immanent in nature; He is not only God in heaven, but on earth too. He is the God in us. In the Hindu philosophy we find a stage of the same proximity of God to us. But we do not stop there. There is the non- dualistic stage, in which man realizes that the God he has been worshipping is not only the Father in heaven, and on earth, but that I and my Father are one. He realises in his soul that he is God Himself, only a lower expression of Him. All that is real in me is He; all that is real in Him is I. The gulf between God and man is thus bridged. Thus we find how, by knowing God, we find the kingdom of heaven within us.

In the first or dualistic stage, man knows he is a little personal soul, John, James, or Tom; and he says, I will be John, James, or Tom to all eternity, and never anything else. As well might the murderer come along and say, I will remain a murderer for ever. But as time goes on, Tom vanishes and goes back to the original pure Adam.

Blessed are the pure in heart, for they shall see God. Can we see God? Of course not. Can we know God? Of course not. If God can be known, He will be God no longer. Knowledge is limitation. But I and my Father are one: I find the reality in my soul. These ideas are expressed in some religions, and in others only hinted. In some they were expatriated. Christ s teachings are now very little understood in this country. If you will excuse me, I will say that they have never been very well understood.

The different stages of growth are absolutely necessary to the attainment of purity and perfection. The varying systems of religion are at bottom founded on the same ideas. Jesus says the kingdom of heaven is within you. Again he says, Our father who art in Heaven. How do you reconcile the two sayings? In this way: He was talking to the uneducated masses when he said the latter, the masses who were uneducated in religion. It was necessary to speak to them in their own language. The masses want concrete ideas, something the senses can grasp. A man may be the greatest philosopher in the world, but a child in religion. When a man has developed a high state of spirituality he can understand that the kingdom of heaven is within him. That is the real kingdom of the mind. Thus we see that the apparent contradictions and perplexities in every religion mark but different stages of growth. And as such we have no right to blame anyone for his religion. There are stages of growth in which forms and symbols are necessary; they are the language that the souls in that stage can understand.

The next idea that I want to bring to you is that religion does not consist in doctrines or dogmas. It is not what you read, nor what dogmas you believe that is of importance, but what you realise. Blessed are the pure in heart, for they shall see God, yea, in this life. And that is salvation. There are those who teach that this can be gained by the mumbling of words. But no great Master ever taught that external forms were necessary for salvation. The power of

attaining it is within ourselves. We live and move in God. Creeds and sects have their parts to play, but they are for children, they last but temporarily.

Books never make religions, but religions make books. We must not forget that. No book ever created God, but God inspired all the great books. And no book ever created a soul. We must never forget that. The end of all religions is the realising of God in the soul. That is the one universal religion. If there is one universal truth in all religions, I place it here in realising God. Ideals and methods may differ, but that is the central point. There may be a thousand different radii, but they all converge to the one centre, and that is the realization of God: something behind this world of sense, this world of eternal eating and drinking and talking nonsense, this world of false shadows and selfishness.

There is that beyond all books, beyond all creeds, beyond the vanities of this world and it is the realisation of God within yourself. A man may believe in all the churches in the world, he may carry in his head all the sacred books ever written, he may baptise himself in all the rivers of the earth, still, if he has no perception of God, I would class him with the rankest atheist. And a man may have never entered a church or a mosque, nor performed any ceremony, but if he feels God within himself and is thereby lifted above the vanities of the world, that man is a holy man, a saint, call him what you will. As soon as a man stands up and says he is right or his church is right, and all others are wrong, he is himself all wrong. He does not know that upon the proof of all the others depends the proof of his own. Love and charity for the whole human race, that is the test of true religiousness. I do not mean the sentimental statement that all men are brothers, but that one must feel the oneness of human life. So far as they are not exclusive, I see that the sects and creeds are all mine; they are all grand. They are all helping men towards the real religion. I will add, it is good to be born in a church, but it is bad to die there. It is good to be born a child, but bad to remain a child.

Churches, ceremonies, and symbols are good for children, but when the child is grown, he must burst the church or himself. We must not remain children for ever. It is like trying to fit one coat to all sizes and growths. I do not deprecate the existence of sects in the world.

It is dark, dark, dark! No, the only way to get the light is to strike a light, and then the darkness goes. The only way to realise the light above you is to strike the spiritual light within you, and the darkness of sin and impurity will flee away.

Would to God there were twenty millions more, for the more there are, there will be a greater field for selection. What I do object to is trying to fit one religion to every case. Though all religions are essentially the same, they must have the varieties of form produced by dissimilar circumstances among different nations. We must each have our own individual religion, individual so far as the externals of it go.

Many years ago, I visited a great sage of our own country, a very holy man. We talked of our revealed book, the Vedas, of your Bible, of the Koran, and of revealed books in general. At the close of our talk, this good man asked me to go to the table and take up a book; it was a book which, among other things, contained a forecast of the rainfall during the year. The sage said, Read that.

And I read out the quantity of rain that was to fall. He said, Now take the book and squeeze it. I did so and he said, Why, my boy, not a drop of water comes out. Until the water comes out, it is all book, book. So until your religion makes you realise God, it is useless. He who only studies books for religion reminds one of the fable of the ass which carried a heavy load of sugar on its back, but did not know the sweetness of it. Shall we advise men to kneel down and cry, O miserable sinners that we are! No, rather let us remind them of their divine nature. I will tell you a story. A lioness in search of prey came upon a flock of sheep, and as she jumped at one

of them, she gave birth to a cub and died on the

Some questions and answers here followed.

 

animals?

spot. The young lion was brought up in the flock, ate grass, and bleated like a sheep, and it never knew that it was a lion. One day a lion came across the flock and was astonished to see in it a

A.

I believe that, by the law of evolution, the higher beings have come up from the lower kingdoms.

huge lion eating grass and bleating like a sheep. At his sight the flock fled and the lion-sheep with

Q.

Do you know of anyone who remembers his previous life ?

them. But the lion watched his opportunity and one day found the lion-sheep asleep. He woke him up and said, You are a lion. The other said, No, and began to bleat like a sheep. But the stranger lion took him to a lake

A.

I have met some who told me they did remember their previous life. They had reached a point where they could remember their former incarnations.

and asked him to look in the water at his own

Q.

Do you believe in Christ s crucifixion?

image and see if it did not resemble him, the stranger lion. He looked and acknowledged that it did. Then the stranger lion began to roar and asked him to do the same. The lion-sheep tried

A.

Christ was God incarnate; they could not kill him. That which was crucified was only a semblance, a mirage.

his voice and was soon roaring as grandly as the other. And he was a sheep no longer. My friends, I would like to tell you all that you

Q.

If he could have produced such a semblance as that, would not that have been the greatest miracle of all?

are mighty as lions. If the room is dark, do you

A.

I look upon miracles as the greatest

go about beating your chest and crying, It is dark, dark, dark! No, the only way to get the light is to strike a light, and then the darkness goes. The only way to realise the light above you is to strike the spiritual light within you, and the darkness of sin and impurity will flee away. Think of your higher self, not of your lower. * * *

stumbling-blocks in the way of truth. When the disciples of Buddha told him of a man who had performed a so called miracle had taken a bowl from a great height without touching it and showed him the bowl, he took it and crushed it under his feet and told them never to build their faith on miracles, but to look for truth in everlasting principles. He taught them the true inner light the light of the spirit, which is the only safe light

Q.

A man in the audience said, If ministers

to go by. Miracles are only stumbling- blocks. Let us brush them aside.

stop preaching hell-fire, they will have no control over their people.

Q.

Do you believe Jesus preached the Sermon

A.

They had better lose it then. The man who

on the Mount?

is frightened into religion has no religion at all. Better teach him of his divine nature than of his animal.

A.

I do believe he did. But in this matter I have to go by the books as others do, and I am aware that mere book testimony is rather shaky ground. But we are all safe in taking

Q.

What did the Lord mean when he said, The kingdom of heaven is not of this world?

the teachings of the Sermon on the Mount as a guide. We have to take what appeals to our inner spirit. Buddha taught five hundred

A.

That the kingdom of heaven is within us. The Jewish idea was a kingdom of heaven upon this earth. That was not the idea of Jesus.

years before Christ, and his words were full of blessings: never a curse came from his lips, nor from his life; never one from

Q.

Do you believe we come up from the

Zoroaster, nor from Confucius.

48
48

Journey My Life Ventures

Rabi Raj Thapa

I am faithfully and truthfully writing some of the

experiences that life has taught me in this article.

I am writing only what I believe and have faith

in. I am not trying to advocate, assert or preach

my viewpoint to anyone. I am only trying to guide my life by right discrimination and devotion as mentioned by Shri Ramkrishna in The Gospel of Ramakrishna and Complete Works of Swami Vivekananda and Shivapuri Baba in his biographical book

The Long Pilgrimage .

I used to borrow and read these books from the Nepal Bharat Maitri Sangh s library in the then RNAC (now NAC) building when I was an Intermediate of Arts (IA) student.

always strived to be a simple, caring, benevolent, God fearing man as taught by my devout unlettered loving mother. She was truly a classic magnificent mother. Though they are no more, my parents are always engraved in my mind and body.

From early childhood, I was fortunate to read about Gautam Buddha, Mahavir, Jesus Christ and

a little about Mohammed and other historical figures at home. The

choices were very limited for vernacular Nepali books in the 1960s. How

I came across such books

on religion, history and character building, I do not know. But I feel great and thank God for being inducted from my early childhood to such reading.

I still remember the life

early childhood to such reading. I still remember the life As the popular saying goes if

As the popular saying

goes if you do not know anything about anything

you are happy .

Ignorance can be bliss. It is easy to believe if you are ignorant about the matter; but, it is equally wrong if you know the truth but keep quite and detach yourself as if you were ignorant about it. In this age and time, it is very difficult to lead your life truthfully and sincerely.

Though not easy, being a devotee of Sri Ramakrishna and following the guiding principles of Swami Vivekananda, you can easily accomplish this in life if you believe in yourself that you can do it.

All my life, I have always strived to be a good and honest man as taught by my strict disciplinarian father an army man. I have

and struggle of Maha Rana Pratap and his

u n c o m p r o m i s i n g

character even in the face of hunger, poverty and deprivation of a kingdom and family. I have become a roaming mixture of complicated personality my past beliefs due to my upbringing clashing against the present state of affairs in Nepal. I had always been thinking and seeing my country as a Hindu nation and the only Hindu kingdom where religion was a philosophy of life and where everybody lived in peaceful harmony without ever been segregated as a Hindu, Buddhist, Christian or Muslim which is done at present. I had never bothered to ask anybody what religion he believed, practiced or preached. I strongly believe that faith should be one s own belief and not be associated with

politics or any outside influence.

My belief, faith and religion was my own cup of tea that I did not have to show, share or get approval from anybody to drink it whenever I pleased. I had faith in God. I always believed in

right conduct, discipline and wanted to live such

a life as far as possible. I was happy to read in

the book on Sivapuri Baba about the classifications of discipline physical, mental and spiritual discipline.

These disciplines have made me a good boxer,

gymnast and a good all-rounder in sports as well as a worthy Police Officer. During the four decades of being lost in the humdrum of life power, family, wealth, and position I had the honor to be the Aide-de-Camp to the Royal Families who were all massacred, I had the honor to fight in the Olympic Boxing Ring in Moscow in 1980 (though I was knocked out in the first round!), and I had the honor to be director of Asia-Pacific on drug abuse program of the Colombo Plan Secretariat. In the sports arenas,

I had the honor to be Vice President of Nepal

Olympic Committee, and to be the President of Nepal Boxing Association - an honor I had earned by sweat and blood being a boxer myself.

My one decade of boxing and three decades policing had hindered my spiritual discipline except for some participation in religious ceremonies whether here or abroad. Previously Nepal used to be the abode of the gods and goddesses with Kathmandu being its festive capital with traditions, arts and crafts abounding. Though festivals do take place in Kathmandu, it has now become entirely a different place and lost all its previous charms. All childhood memories, fables and stories of people and god mingling together in human form and playing games makes me nostalgic and sad.

Now coming to the third stage of my life, it is time for me to review my life. I think, I did follow the stages of life as laid down by my religion. I got married when I was 24 plus. I served in the Nepal Police and the Armed Police force till I

was I was 54 plus. When I was in Colombo, on the then HMG of

Nepal s deputation as Director of Drug Advisory Program of the Colombo Plan Secreteriat (CPDAP), Colombo. The temple of Sri Ramakrishna was very near to where I lived in Dehiwala. I used to buy books and read a lot and attend evening Arati almost everyday when

I there.

I used to visit the Swami Vivekananda Centre

there. Now it seems I have again been snared by Sri Ramakrishna for His work. I got caught by Dr. Jagadish Ghosh, who took me back to Swami Vivekananda once again. It was because of his request for a hall to commemorate the birth of Swami Vivekananda in 1910, that I got connected with Vedanta Kendra by obtaining the Nepal Police Club Hall. It was an extremely happy and memorable moment for me to have been given this opportunity for service to Swami Vivekananda. Previously I had danced inside the boxing ring, stood against angry crowds on the street, sat as chief guest, guest of honor and so on; but, it was the first time that I was doing something that was totally different. It was an inner expression and satisfaction that my mind and spirit had sought for. It was a different feeling and a sense of joy and happiness that I had never experienced before.

At this stage of my life, I should be devoting my life to understand myself, the world, nature and her kindness. I should follow the teachings of spiritual giants for living life to the hilt. Let the philosophy of universal brotherhood that had shaken the world in 1893 touch me wholeheartedly.

I pray to God to give us strength to protect

mankind from dogmas, and conversion; to protect religion from politicization, criminalization and secularization. Sanatan dharma is a way of life of our ancestors have practiced for centuries. It should be like a natural flowing river that does not need any blockage to see its beauty and essence. I do not need to be a

Christian or Muslim to be a good spiritual

practitioner. As Sri Ramakrishna has said it is the same god that people call by different names .

I do not want to explain to the people what I have understood in scriptures and spiritual books. What I want is that you read me correctly. If you have read me well, understood my faith

and belief, if you think in similar manner, then I would like to request you to join hands and benefit yourself for the betterment of human kind. By doing sincere voluntary benevolent act by serving in the true spirit of UNIVERSAL BROTHERHOOD as I have understood; if I have understood it correctly.

act by serving in the true spirit of UNIVERSAL BROTHERHOOD as I have understood; if I
act by serving in the true spirit of UNIVERSAL BROTHERHOOD as I have understood; if I

Women Disciples of Sri Ramakrishna

Gauri-Ma

Gauri-Ma s original name, given by her family, was Mridani. She was also called Rudrani. She was born in 1857. Her father, Parvati Charan Chattopadhyay, and mother, Giribala Devi, were both very devoted to God. Giribala composed many devotional songs and hymns.

to God. Giribala composed many devotional songs and hymns. Even as a child, Gauri-Ma was fearless

Even as a child, Gauri-Ma was fearless and uncompromising, and no external pressure could make her deviate from a resolution which she considered right. Her relatives arranged her marriage against her will when she was thirteen, but her mother allowed her to run away and hide herself. She later on accompanied a group of monks and nuns to Hardwar and spent several years wandering alone, sometimes disguised as a man. During her itinerant days, Gauri-Ma practised severe austerities, such as fasting, observing silence, meditating and studying scriptures. Finally she returned to Kolkata.

Drawn by a mysterious pull, Gauri-Ma came to

Sri Ramakrishna in the company of Balaram Bose. Sri Ramakrishna wanted to fulfill a special mission through Gauri-Ma. He realized that the women of the society were terribly neglected, especially in the area of education, and it was his wish that Gauri-Ma should work among them. Gauri-Ma looked upon Sri Ramakrishna and the Holy Mother as her own parents. She had a strong desire to practise austerities in a secluded place, and left for Vrindaban. There she met the Holy Mother when the latter was visiting Vrindaban after the Master s passing away.

Later, when she took sannyas, Gouri Maa came to be known as Gourivrata Puri . In 1894, Gauri-Ma founded the Sri Saradeshwari Ashrama for women on the banks of the Ganga at Barrackpore in Kolkata. The Holy Mother praised the way she took care of the girls there.

During the Master s birth centenary in 1936, Gauri-Ma gave an address in Bengali, which was

broadcast on All India Radio. On 28 February 28 1938, the day of Shivaratri, Gauri-Ma started consciously preparing for death and passed away the following day.

Yogin-Ma

Yogindra Mohini Mitra, or Yogin-Ma , as she was known to the devotees of Sri Ramakrishna, was born on 16 January 1851 at Baghbazar in North Kolkata.

Her father, Prasanna Kumar Mitra, was a well- known physician. When she was seven, she was married to Ambika Charan Biswas. The latter turned out to be a libertine, and Yogin-Ma returned with her daughter to her parents place.

In 1882, Yogin-Ma met Sri Ramakrishna for the first time at Balaram Bose s house. She would bring him various dishes prepared by herself, which Sri Ramakrishna would eat with muchre

lish. Yogin-Ma had been initiated into a Devi Mantra. The master confirmed this and asked

lish. Yogin-Ma had been initiated into a Devi Mantra. The master confirmed this and asked her to keep repeating it. Yogin-Ma soon met the Holy Mother Sarada Devi, and the two were immediately drawn towards each other.

In the middle of 1885, Yogin-Ma and a few other women devotees went to the Car Festival at Panihati and watched the Master as he danced among the huge crowd. Yogin-Ma used to say that the women used to feel that the Master was one of them and that they never felt any shyness in his presence. She took the Master s permission and went to Vrindaban to spend her days in austerity. She came to know of the Master s death from the Holy Mother while in Vrindaban.

She became a close companion of Holy Mother. Whenever Holy Mother visited Kolkata, Yogin Ma would go to Mother s house every day and do household work there.

Yogin-Ma used to look upon the disciples of Sri Ramakrishna as her own children. On 20 November 1900, she underwent Purna Abhisheka, a special Tantric Rite. Later, she was initiated into Vedic sannyasa by Swami Saradananda in Puri. The latter consulted her before beginning his monumental work, Sri Sri

Ramakrishna Lila-prasanga in 1909.

On 4 June 1924 at 10:25 p.m. Yogin-Ma passed away at Udbodhan, next to the room where the Holy Mother had lived. The Holy Mother used to describe her as one of her two eternal companions (the other being, Golap-Ma).

Golap-Ma

Golap Sundari Devi, known to devotees as Golap-Ma, was born in a brahmin family of North Kolkata, probably in the late 1840 s. She was married off young, but her husband died after a few years, leaving her with two small children, a son and a daughter. Her daughter died prematurely, leaving a void in her life.

Seeing Golap-Ma s terrible suffering, Yogin-Ma, who was her neighbour, came to her help and took her to Sri Ramakrishna one day in 1885. The Master touched her head, and all grief left her. The Master introduced Golap-Ma to the Holy Mother and told her Keep your eyes on this brahmin woman. She will live with you permanently. Golap-Ma was one of Sri Ramakrishna s main women disciples and she

woman. She will live with you permanently. Golap-Ma was one of Sri Ramakrishna s main women

often got the opportunity to render personal service to him. Not only did she carry his food to him, but also cleaned his room. The Master visited her dilapidated house on 28 July 1885.

One important trait of Golap-Ma s character was that she was not egoistic. Because of her outspoken nature, she was often misunderstood and criticised by other devotees, but she never left the Master or the Holy Mother. After the Master s passing away, Golap-Ma accompanied Holy Mother to Vrindaban. Later, she became

Holy

Mother s constant companion.

In Kolkata, she lived with Mother and took charge of running the household.

Holy Mother passed away in 1920 and Golap- Ma lived for four years after that. She died at Udbodhan on 19 December 1924.

Gopaler Ma

Aghormani Devi (popularly known as Gopaler Ma) was born in a Brahmin family in the year

1822 at Kamarhati, a northern suburb of Kolkata. She was a child widow. She was initiated into

spiritual

child Krishna as her Chosen Ideal, and was given

life by her husband s family, with the

and was given life by her husband s family, with the the Gopala Mantra. Her love

the Gopala Mantra.

Her love and energy were thus directed towards her beloved Gopala.

husband s property,

invested the money she got from it and lived on the interest accruing from it. She shaved her head as was customary amongst widows, and led an intensely contemplative life in a temple garden at Kamarhati. She would rise at two in the morning and continue her spiritual practices till eight. She would then clean the temple and the worship vessels, pick flowers, and make garlands and sandal paste. She would meditate under a Bilva tree after a bath in the Ganga, cook food and offer it to the boy Gopala, partake of the Prasad and then rest a while. She would practise japa again until evening, listen to the vespers, have a simple light supper and then practise japa again until midnight. She followed this routine from 1852 to 1883.

She sold her jewellery and

In 1884, she came in contact with Sri Ramakrishna. But whenever she came to Sri Ramakrishna, the latter would say nothing of spiritual matters, but would ask her to bring whatever she had cooked at home for him. This, at times, evoked mixed feelings, but the Master s pull was too great. In the spring of 1885, she gained a vision of Sri Ramakrishna which melted into the boy Gopala. She started having an uninterrupted vision of her Chosen Deity. Sri Ramakrishna told her that she had attained the goal of her spiritual practices.

After the passing away of Sri Ramakrishna, Gopaler Ma was grief-stricken, but repeated visions of the Master consoled her. She would occasionally visit the Baranagore Monastery. In 1903, she fell seriously ill, but her exalted mood did not wane a whit. During her last days, she was looked after by Sister Nivedita. The end came on 9 July 1906. She was carried to the Ganga, where she breathed her last at dawn, touching the holy waters of the river.

Courtesy : www.ramakrishna.org Compiled by : Nirmal Sharma

Swami Vivekananda Who Preferred Humanism to Theism

Swami Vivekananda Who Preferred Humanism to Theism Sometimes amazing coincidences take place to surprise our knowledge.

Sometimes amazing coincidences take place to surprise our knowledge. On the 11th day of September 1893, a renownedIndian Monk delivered his powerful speech against religious narrow-mindedness, fanaticism, intolerance and extremism addressing a mass thronged to attend the Parliament of World Religion in Chicago of United States of America. 108 years on the same date, that was September 11, 2001, representative incident of extreme religious fanaticism razed the Twin Towers to the ground.

"If anybody dreams of the exclusive survival of his own religion and the destruction of the others, I pity him from the bottom of my heart, and point out to him that upon the banner of every religion will soon be written in spite of resistance: 'Help and not fight,' 'Assimilation and not Destruction', 'Harmony and Peace and not Dissension", the great personality who expressed such spirited and strong-willed voice against religious extremism or chauvinism was non other than the

Gopal Chandra Bhattarai

same above mentioned monk, Swami Vivekananda, who was born in 12th January 1863 in Calcutta of India. Swamiji was of the opinion that Sectarianism, bigotry, and its horrible descendant, fanaticism, had long possessed this beautiful earth and they had filled the earth with violence, drenched it often and often with human blood, destroyed civilization and sent whole nations to despair. Had it not been for these horrible demons, human society would be far more advanced than it was in his time.

Though Vivekananda's childhood was spent amidst luxury and abundance as he was born in rich Bengali Family, when he came in contact with a saint called Shree Ramkrishna in 1881, he was fascinated by ascetic lifestyle and soon he renunciated the worldly pleasure of his homedom, became a monk and Nagendra Nath Dutta hitherto became Swami Vivekananda. The close association with Guru Ramkrishna not only fostered Vivekananda's spiritual knowledge but also developed his unparalleled ability to comprehend or internalize the life and world with spiritual viewpoint. But when Guru Ramakrishna diedin 1886, Vivekananda separated himself from his fellowmonks of the ashram he was belonged to set out to visit different places as a peripatetic yogi.

Hinduism is an ancient religion but it has not been long since it was named 'Hindu.' In fact the Britishpeople according to thier own pronunciation pattern named those who lived in the banks of Sindhu River as 'Indus' or 'Indu' which in course of time distorted to become 'Hindu'. Otherwise Hinduism was called 'ancient Sanatan Religion'. Sanatan religion then was in the form of different sects, cults or factions and was followed with different rituals and cultures in different places. So the Westerners and

specially the British took Hindu religion as a savage culture or ritual or a kind of paganism continued to be observed since ancient time.

And it was Swami Vivekananda who during his three year long visit to Europe and America intensely publicized, promoted and established Hinduism in international arena as the most ancient, refined and cultivated religion abundantly rich with stern and substantial humanistic philosophy and insightful or inspiring thoughts. So Vivekananda enjoys the credit of accumulating knowledge, thoughts and philosophy about Hindu religion and presenting Hinduism before world civilization as an international religion.

Swami Vivekananda's inspiring personality was well known both in Indian Sub-continent and in America during the last decade of the nineteenth century and the first decade of the twentieth. The unknown monk of India suddenly leapt into fame at the Parliament of World Religions held in Chicago in 1893, at which he represented Hinduism. His vast knowledge of Eastern and Western culture as well as his deep spiritual insight, fervid eloquence, brilliant conversation, broad human sympathy, colorful personality, and handsome figure made an irresistible appeal to the many types of Americans who came in contact with him. They say people whosoever saw or heard Vivekananda even once cherished his memory till the end of their lives.

Vivekananda developed himself as a lover of mankind during his all India visit. This visit came as a milestone in his life as it guided him as long as he lived afterwards to tirelessly strive for promoting universal brotherhood, sympathy towards have nots and compassion towards unprivileged or marginalized people because during this visit he was deeply touched to see the masses submerged in deep poverty, ignorance, illiteracy and superstition. He openly declared that the main cause of India's downfall (British colonialism) was its neglect towards the pangs and pathos of vast number of poverty stricken mass. Vivekananda saw that the poor mass, owing to centuries of oppression,

humiliation and degradation, had lost faith in their capacity to improve their lot and uplift their standard. But he also saw, in spite of their unprivileged and pitiable lives, they had not lost their faith on religion. Swamiji realized that they were not taught and fed the life and energy giving principles of Vedas and the ways to translate those principles in practical life. So, he strongly appealed to the contemporary government for the cause of these downtrodden people and recommended both secular education and spiritual sensitization for them, first for the upliftment of their economic status and the latter for regaining their lost self confidence or

strengthening their moral consciousness. He wanted the mass to realize the infinite potentiality hidden within them. He regarded every human being as potentially divine. His aim was to make them realize that they were as respectable as the God Himself. He said, "If you have faith in all the three hundred and thirty million of your

still have no faith in

mythological gods

yourselves, there is no salvation for you. Have faith in yourselves, and stand up on that faith "

There could not be anything

and be strong

more inspiring, rousing and stimulating guideline for the neglected mass. He was probably the first religious leader in our part of the world to speak for the poverty stricken

and

mass. He was probably the first religious leader in our part of the world to speak
masses and formulate a definite philosophy of service. The history has shown that there are

masses and formulate a definite philosophy of service. The history has shown that there are few people who come in near to the sufferings of human race. Swami Vivekananda was one of these few ones. He has expressed that religion without concern for the poor and sufferings was much dry straw. He not only spoke about the role of the laboring classes in the production of a nation's wealth but also advocated for their rights. Vivekananda truly voiced his concern for poor and deprived. He urged that these people should be given special care by the nation. He, almost in socialistic terms, urged that the money and resources that a nation spends for the welfare of elite social class should be diverted towards these downtrodden masses for their education and betterment. This way he propounded a kind of principle of spiritual socialism in favor of oppressed and exploited people of all over the world. And he chose specially the youths to put into practice this principle. He had a great faith on the power of youth, so he always joggled them, awoke them and inspired them to work for the noble cause of serving humankind. This is the reson he is regarded as the leader of youth in India and his birth date is celebrated as youth day.

Swamiji was the source of so enormous realm

of knowledge and enlightenment. There appear many Sadhus ( Monks) around us, claim to have mastered this and that supernatural powers, cheat innocent people and design or implement their iniquitous and wicked plans in such a way that after a short interval of time, they are declared as Gods. Poor, innocent and ignorant human herd, instead of challenging such objectionable declaration and incriminating these frauds, embark on worshiping them ultimately establishing them as real Gods. The very initial study of Swami Vivekananda separates him from such pack of self declared saviors of mankind and enthrones him in our heart as the most revered person. Vivekananda possessed an illumined intellect and a heart that was full of compassion for his fellow human beings. His messages were simple and he believed more in wiping the tears of suffering humanity than creating followers and increasing the masses of religious believers of certain sect.

Vivekananda spent socially active life only for 10 years before he ended his short life in 4th July 1902. But he contributed so intensely for the cause of suffering humanity. Though he was born and brought up in India and though he was basically a Hindu, he established himself as an international figure and as a promulgator of universal humanism. Besides, innumerable records of his rousing and inspiring speeches, hundreds of poems dedicated to the service of mankind and mainly his four lofty volumes regarding Eastern Philosophy namely Gyanyoga, Bhaktiyoga, Karmayoga and Rajayoga are his significant contribution for the enrichment of successive generations.

The great leading light and pacesetter of humanitarian ideology, Swami Vivekananda, who not only taught people to dispose off the myths related to ancient savagery faith and to discard the useless rituals observed in the name of God-worshiping but also appealed all and sundry to believe 'Jiva nai Shiva hun' (Man is God) and to be committed to the service of fellow human being, will never cease to be a relevant and important personality to study and contemplate about.

SWAMI VIVEKANANDA VEDANTA KENDRA NEPAL WISHES TO THANK THE FOLLOWING WELL WISHERS FOR THEIR CONTRIBUTION
SWAMI VIVEKANANDA VEDANTA KENDRA NEPAL
WISHES TO THANK THE FOLLOWING WELL WISHERS
FOR THEIR CONTRIBUTION :
* Arpana Pokharel * Arun Pokharel * Ashok Pokharel
* Avinavh Sharma * Avishek Sharma * Ayushma Pokharel
* Barsha Shrestha * Darja Satyal * Ilu Sharma
* Ira Sharma * Jaya Lohani * Madhav Sharma
* Mamta Pokharel * Neera Lohani * Niranjan Sapkota
*Nirnaya Lohani * Nirmal Sharma * Prabesh Lohani *Prakash
Dugar * Pramod Lohani * Pratik Lohani
* Priya Kala Bhattarai * Rabi Raj Thapa * Rabindra Rimal
* Rakshya Lohani * Rajiv Sharma * Rajkumar Lama
* Rama Rimal * Sabina Karki * Sarju Baba Shrestha
* Shashi Bhandary * Subhadra Chettri * Sunil Agrawal
* Sunil Satyal * Suresh L Shrestha * Tara Bhattarai
Give, and it shall be given unto you !
Chettri * Sunil Agrawal * Sunil Satyal * Suresh L Shrestha * Tara Bhattarai Give, and
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