சிறுகதைப் போட்டியில் ஆக்கப் பரிசு பெற்றது
குருவே சரணம் – எஸ்.பாலசுப்ரமணியன் இளைஞர்களுக்கு/மாணவர்களுக்கு…
சுய முன்னேற்றப் பகுதி: நீ தன்னிகரற்றவனாக மாற… – கர்னல் கணேசன்
ஒரு மேலைச் சிற்பியின் பக்தி – மோகனா சூரியநாராயணன்
பாரதத்தை வாழ்விக்கும் மொழி – பத்மன்
மாணவர் உலகம்: ரோமகிருஷ்ண மிஷன் மாணவர்களின் சாதனை
ஒரு துறவியின் சீனப் பயணம் – சுவாமி துர்கானந்தர்
துயரச் சுரங்கம் – சாஹித்ய அகாடமி விருது பெற்ற கு.சின்னப்ப பாரதி
மாதா பிதா பூஜை-ராஜமாதா
ஹாஸ்ய யோகம்: நான் போய்ச் சொல்கிறேன் – இலங்கை ஜெயராஜ் ஆசிரியர் உலகம்
மாணவனின் கவனம் பெறும் தேன்கூடு வித்தை – சுவிர் கரு உண்மை: உரு கற்பனை
அந்திமகிரியை -பாமதிமைந்தன் பக்தர்களுக்கு…
முதலில் இறைவன்; பிறகு உலகம் – சுவாமி விமூர்த்தானந்தர்
சிறப்புக் கட்டுரை: குருவைப் போற்றுவோம்!- ராஜவிட்டல்
அண்ணா சுப்ரமணியன் என்ற ஒரு ரிஷி – சுவாமி தத்புருஷானந்தர்
குரு ஸ்துதி – ஸ்ரீசமர்த்த ராமதாஸர் அருளியது
சங்ககுரு சுவாமி வீரேஸ்வரானந்தர் – சுவாமி தத்புருஷானந்தர்
திருமூலர் உணர்த்தும் குரு தத்துவம் – சுவாமி அபவர்கானந்தர்
வண்ணப் படக்கதை: சாமானிய தியாகச் சீலர் – ராஜமாதா
Read the Magazine Online:
Right Click and “Save link as” to Download the Pdf
Gita Verse for ReflectionEditorial
The Story of Desire Articles
Learning to Contribute: An Approach to Karma Yoga – V Srinivas
Balaram Mandir and Swami Brahmananda – Hiranmoy Mukherjee
Dissolving Boundaries – Pravrajika Virajaprana
Four Encounters with Surdas – Krishnaswamy Story
God Exists And We Can See Him: Two Short Stories – Swami Sudarshanananda New Find
Unpublished Letters of Swami Saradananda The Order on the March Book Reviews Feature
Simhâvalokanam (How Can We Live a Clean Unworried Life?)
Read the Magazine Online:
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The Vedanta Kesari, ‘the Lion of Vedanta’, is the spiritual and cultural monthly of the Ramakrishna Order published from Sri Ramakrishna Math, Mylapore, Chennai, since 1914. The Vedanta Kesari now completes a century of its service to the cause of spreading Vedanta and Ramakrishna-Vivekananda ideology of holistic spirituality and man-making.
Swami Vivekananda played a pivotal role in spreading and popularizing the Vedanta philosophy in modern times. A group of Swami Vivekananda’s disciples in Madras, which included Alasinga Perumal, started on 14 September 1895 a monthly bearing the title Brahmavadin (‘The Messenger of Highest Truth’).
It continued its march for 14 years, until Alasinga’s demise in 1909. From 1909 to 1914, the publication of Brahmavadin became irregular. The last issue was brought out in 1914 (March-April). Soon after, the Brahmavadin’s legacy was continued by a new journal, The Vedanta Kesari, started by Sri Ramakrishna Math Chennai, and has been in circulation ever since.
This video was aired on DD Bharathi in commemoration of this special occasion.
Recording of the weekly talks on Mundaka Upanishad—one of the primary (Mukhya) Upanishads. This talk-series aims at facilitating an easy understanding of the Upanishad keeping spiritual aspirants in view.
Swami Atmashraddhananda, a monk of the Ramakrishna Order will deliver the weekly lecture (English) in Sundays at the Math Auditorium. The lecture will begin at 5.30 pm. All are welcome. Please refer to the monthly calendar for more information http://www.chennaimath.org/category/events/monthly-calendar
The life and teachings of Sri Ramakrishna are very meaningful to people today. Although no one may ever understand his life fully, we can gain much by trying to practise his teachings. Two of the most prominent are: the need of Self-Realization, or God-Realization, which enables us to see God in all; and the need for accepting all the religions paths as valid ways and approaches to God.
Swami Bhuteshanandaji Maharaj , President of the Ramakrishna Math and Ramakrishna Mission, emphasizes the practical importance of these teachings of Sri Ramakrishna in this highly illuminating talk. We regret we could not ascertain the place and year in which this was delivered. Source: Prabuddha Bharata – Vol. 100, November 1995
The subject for this evening is “Yuga-dharma-sthapaka Sri Ramakrishna“, that is, “Sri Ramakrishna as the Establisher of the Spiritual Ideal for the Age“.
Even when he was just a little child, Sri Ramakrishna spontaneously attained God-realization of a very high order. We do not know where he got this knowledge, this realization; it was not from any kind of sadhana, as we understand the word. Sri Ramakrishna gave some hint about this, but never elaborated the point. He said, “Incarnations are born with full Realization. They are like plants that flower after the fruits have come”. The life of Sri Ramakrishna was like that. That was the peculiarity with which he was endowed from the very beginning – from his boyhood. He did not stop there. His sadhana, regular practice, began a little later, when he had a tremendous urge for God-realization. But, as we have seen, he had already had a spiritual experience of the highest order, even before adolescence. So why should he want to practise sadhana for the God realization he had already attained? The only answer is: This is a unique life that we have before us. This Sri Ramakrishna has to be understood from two different angles of understanding. One angle tells us that he is the perfect manifestation of the highest Reality. Seen from the other angle, he is just an ordinary person like us who practises sadhana to realize the Supreme Reality. These two go side by side. We see this not only in Sri Ramakrishna, but in other great prophets and Incarnations also. Every Incarnation is born with spiritual Knowledge. But that Knowledge has to be manifested, at least for the sake of others, by some prescribed methods. And Sri Ramakrishna practised those methods.
Other Incarnations also practised sadhana. Sri Krishna went to his guru’s home to learn the scriptures, and engage in sadhana. Sri Ramachandra did the same thing. Every teacher, every Incarnation has to do that. Why do they do this? Because they have to demonstrate to the world how God-realization is to be attained, step by step, up to the last stage. That has to be actually demonstrated through their own lives. Without this demonstration the purpose of the Incarnation becomes unfulfilled. If they remain at the highest stage, always immersed in Brahman, that does not help us. We have to be helped by a person who comes down to our level and shows us the way, step by step, to the highest goal. Swami Saradanandaji has stated in“Sri Ramakrisna Lilaprasanga” (“Sri Ramakrishna, the Great Master”)that every event in the life of Sri Ramakrishna has a deep meaning for us. His was not simply a life lived in isolation. It was a life that was to be the beacon light for us, so that we can have our path lighted and gradually reach the highest goal.
Swami Vivekananda said that even the Vedas and the Vedanta will have to be understood in the light of Sri Ramakrishna, in the light of his teachings. His life is the light by means of which we will be able to read the meaning of the scriptures. The scriptures contain much wisdom no doubt, but they remain unintelligible to us unless we see them interpreted through the lives of these Incarnations. They make the scriptures living. As Sri Ramakrishna himself has stated, our scriptures are a mixture of sand and sugar. You have to find out where the sugar is and where the sand is, then you can reject the sand and take the sugar. In other words, Truth is mixed with some unnecessary things. It needs some husk, as it were, something to protect it from being diluted or misinterpreted.
Brahman has been so often elaborately described by the scriptures, but do we really understand It? If we study the scriptures, where do we finally end up? We too often become either agnostic or utterly bewildered. We do not know where we are. That is why the scriptures themselves warn us again and again:Nanudhyayad bahun sabdan, vaco viglapanami hi tat– “Do not read the scriptures too much; that will only make your ideas clouded.” Your mind will be clouded unless you have some sure guide who can tell you how to study the scriptures. All true Knowledge has to be received through an Enlightened Soul. A light has to be kindled by another light. An Enlightened Soul alone can enlighten others. Otherwise the scriptures remain sealed books. You do not know how to open the seal and learn the contents. This is true for scriptures of all religions, not only here. The key to their meaning is held by these Great Souls.
Sri Ramakrishna wanted to receive all Knowledge direct from the Divine Mother, to whom he always had easy access. Unfortunately it is not so with us. Still, we know that we must acquire direct Knowledge by some means. If the Divine Mother or the Mother of the Universe is not within our reach, we at least have the advantage of the Incarnations of God. It is through them that we can learn the true meaning of the scriptures. That is why Swami Vivekananda said that the Vedas and the Vedanta will have to be understood through the light of Sri Ramakrishna, his life and teachings.
Who Was Sri Ramakrishna?
The more we study his life, the more we feel we are incompetent to gauge him. Even Arjuna, when he was given that Supreme Knowledge, theVisvarupa, when he saw God in His fullness, became frightened and said to Sri Krishna, “I took you to be an ordinary man and behaved with you like a friend, and therefore 1 must have treated you disrespectfully. Please forgive me.” Those were the words of Arjuna, who was the closest associate of Bhagavan Sri Krishna. In the same way, when we look at the people who were very close to Sri Ramakrishna, what was their estimate of him? Swami Vivekananda, the greatest exponent of the teachings of Sri Ramakrishna, the closest and foremost disciple, says, “I am afraid to speak of my guru, because when I try to do that, I may only distort the picture, I am incompetent to gauge him, so I am afraid. I do not feel sufficiently gifted to elaborate on that point.” If Swami Vivekananda spoke in that way, what can the other disciples say? They all felt the same way – that Sri Ramakrishna was so great that their understanding of him was very incomplete. That was Sri Ramakrishna.
So it is no wonder that we today cannot completely understand Sri Ramakrishna. He has so many facets, so many different aspects, that we get bewildered when we try to understand him. He not only realized in a systematic way the different paths leading to God-realization that are involved in Hinduism, he followed the Christian method and the Muslim method. And after completing all theses sadhanas, he said, on the bedrock of his personal experience, that these are all different paths leading to the same goal. Let us remember that this was not an intellectual generalization, but the experience that he had through the performance of the disciplines of the various religions.
We find glimpses of this kind of essential oneness of religions in the Vedas:Ekam sat vipra bahudha vadanti– “Truth is One, wise men speak of It in various ways.” In the Gita and the Upanishads we find the same thing. Still, Sri Ramakrishna’s kind of practical experience through the paths of different religions has not been mentioned anywhere in our ancient scriptures. That is a new thing you find in the life of Sri Ramakrishna. Perhaps it was necessary in this Age for this experience to be demonstrated to the world, so that people can know that there is an inner harmony, or Oneness in the different faiths that seem to be contradictory and conflicting. This is what is very necessary today when there is so much strife in the name of religion. Sri Ramakrishna wants us all to understand that God can never be exhausted in any one religion. You can never describe him and say that God is this and this alone and nothing more. Nonetheless, Sri Ramakrishna taught that you must have faith in and stay on your own path or you can never progress, though you must never think that your religion is the only path. It is just a path, that is all.
Religion in Practice
When religion becomes a very important factor in our life naturally it will show its effect in every walk of our life, every aspect of our personality. That was another teaching of Sri Ramakrishna. If you are religious you must show it through your whole being. If you behave in one way and believe in another way, that means you are a hypocrite. For example, if you say everything is Brahman and then make a big distinction between man and man, you are only showing your ignorance. Sri Ramakrishna saw God everywhere, not merely theoretically but as a matter of direct experience. One day he was meditating with closed eyes. Then he opened his eyes and told the devotees,”I was trying to meditate with closed eyes. 1 did not like it, because it implies that God is there only when I close my eyes. But when my eyes are open is He not there? Whether I open my eyes or I close my eyes, God is always there.” If we have this kind of God-realization, it will show in the way we behave with others. It will show whether or not we are looking upon the world as a manifestation of Divinity. Sri Ramakrishna said, ‘”f you can worship God in a stone or clay image, can you not worship Him in a human being?” Man is such a great manifestation of Consciousness, ofChaitanya, he is perhaps the best image we can have of God.
Still, Sri Ramakrishna never decried any kind of worship. He believed in all paths. But at the same time he knew what is good for the world and what is not. So he prescribed only such things as are conducive to the well-being of the whole world at all times. Sri Ramakrishna never limited the paths of God-realization, neither did Swamiji, who said, “I shall be happy when every man has a religion of his own.” There are a multiplicity of religions and a multiplicity of ideals. That does not matter. That need not bewilder us. I can see God only through my own eyes, therefore my God-realization is bound to be different from yours. As we proceed nearer and nearer to the Goal our ideas become clearer and clearer and ultimately when we reach the Goal, all descriptions cease.Yato vaco nivartante aprapya manasa saha– That Goal is one which words cannot express and the mind cannot reach, Sri Ramakrishna says, Brahman is one thing that has never been madeucchista, that is, has never been defiled by man. We go further and further and when we reach the Goal we stop. That is what Sri Ramakrishna says beautifully: “Our thought there ceases to be a stream of thinking, a meditation. It merges in the Knowledge Itself, the all-pervading Knowledge.” That is what has to be remembered.
Swamiji was once asked by Sri Ramakrishna, “What is your aim in life?” Swamiji said, “My aim in life is to remain merged in samadhi. Only occasionally I may come out of it and have a little food and again go deep into samadhi.” Sri Ramakrishna did not approve. He said, “I thought you were greater than that. Why don’t you become like a banyan tree which spreads its branches everywhere so that tired pilgrims can come and rest under its shade. You have to be the solace to everybody. Instead of that you want to remain satisfied with the bliss of samadhi!” Sri Ramakrishna himself had a tendency to remain in samadhi, which he resisted. Once when he was about to merge into samadhi, he pleaded with the Divine Mother saying, “Mother, don’t make me oblivious of my surroundings. I want to speak to the devotees. 1 don’t want to be merged into samadhi.” Why? Sri Ramakrishna did not have any kind of worldly vasanas – any kind of desire for earthly things, but he had that one desire to be helpful to others, to help people reach the highest Goal, so that they could then enable others to free themselves. That was the great desire that Sri Ramakrishna had which kept him in his body.
It is said that some sort of desire is necessary to keep the soul bound to the body. What desire did Sri Ramakrishna have? He had only this one desire, “I want to help others attain Self-realization.”
Sarvabhutesu yah pasyed
He is the supreme Bhagavata, the devotee, who realizes his Self in all beings, and all beings in his Self, and Cod residing in all beings, and all beings residing in God. (Srimad-Bhagavatam, 11.2.45)
He who attains this kind of Knowledge is the highest devotee. When the highest is achieved, we see God manifest everywhere. That is why Swamiji says,Sarvabhute seyi premamoy– that Supreme God of love is present in all beings, therefore we should worship Him there. Perhaps we must live in solitude in the beginning for some time, but we should remember that that is only a stage of preparation. When you have reached the goal, your existence will merge with the Supreme which is everywhere. In the Upanishads it is said,
Just as a drop of pure water, when it falls into pure water, becomes one with that water and loses its individuality, in the same manner when you have God-realization of the highest order, you become one with Brahman.
You become identified with the entire world in heart and soul in every way. That sort of realization is not merely a theory; it is not merely a scriptural statement, it is a knowledge that has to be attained, that has to be made your own, that has to be realized. It will show in your behaviour. As Swamiji says, our doom was sealed on that day when we made the distinction between thevyavaharaandparamartha, that is, between our behaviour and our commitment to the highest truth. If our behaviour is not consistent with the Truth we proclaim, we will end up cheating ourselves, we will remain sealed within the shell of our ideas, and they will never find manifestation in our life. That is no realization at all. True realization will make us one with the entire universe. Our behaviour will be shaped accordingly.
That is what you find in the unique teaching and life of Sri Ramakrishna. That is why he protested when somebody praised charity to others, thatjiva-daya. Sri Ramakrishna protested. No! Who are you to show charity to others? You have to serve God in every being. That is a great teaching which we should follow in the Modern Age. We should know that nobody can reach the goal in isolation. The whole world is waiting to be shown this truth, that each person’s well-being depends on the well-being of others. Others’ well-being and my well-being cannot be separated. My liberation and the liberation of the world should go together. If we follow this teaching we can solve many of the problems besetting modern society.
We are trying to bring about a new way of thinking and behaving so that we can live – individuals and nations – in peace with one another. We know how our efforts are being frustrated because, though we have tried many things, we are still far from that goal. Why? Because we have not tried to change ourselves in the way that is necessary in order to have that sort of unity with the entire world. Unity that is not merely a word in the scriptures, but a way of life for us, must be rooted in the realization of the highest Truth, which is all-pervading.
May Sri Ramakrishna help us reach that goal. May his life be a light to us, and through our devotion to him, may we have this great realization!
Our Balamandir students performed the Vidyarthi homa on 31-May-2015.
Vidyarthi Homa is the solemn occasion where a student resolves to follow the five vows as outlined in the vidyarthi homa mantras. The students resolve to follow them in everyday life. This year the Vidyarathi Homa was performed on 31st May 2015 in our Math for Balamandir students. As a part of the Homa students offered vilva leaves in the Homa the sacrificial fire and repeated the Vidyarathi Mantras, invoking the blessings the Goddess of learning. The mantras describe the real purpose of education and preparing a person to achieve real education. The Homa arrangements were officiated and looked into by monks of our Math. Swami Buddhidananda of the Math performed the Homa. After the Homa, Prasad was distributed to students.
The following are the excerpts of the holy Mantras
‘Human body is the primary means of practicing all virtues and duties (dharma)—in view of this discerning truth, I shall try my best to keep my body healthy and fit for hard work. I shall do this by meticulous observance of all health rules.’ 2. ‘Students must undergo the austerity called study—in view of this advice of the scriptures (Smritis), I shall try my best to develop my talent (pratibha vikasa) and devote myself to studies in a disciplined manner.’ 3. ‘Truth alone wins and not untruth. By truth is attained the path of devayana (the path of gods)—in view of this Vedic statement, I shall try my best to be truthful in body, mind and speech.’ 4. ‘One who considers others’ well-being as his own good is great among good people—in view of this counsel of great men, I shall try to the best of my ability to cast away all impure and selfish tendencies such as meanness, cruelty and hypocrisy. I shall instead try to inculcate broadmindedness, humility, respect for others, love for the country, and the service of man as God.’ Listen to the essence of religion and try to comprehend it.
Don’t do to others what is harmful to you.
Know your mother to be a form of god.
Know your father to be a form of god.
Know your teacher to be a form of god.
Know your guest to be a form of god.
Do those actions which have not been condemned, and don’t do condemned actions. 5. ‘Well-managed, rightly focussed and unified collective-power is the only way for social well-being. Therefore, “Be thou all of one mind, be thou all of one thought, be thou all one in your speech”—in view of this Vedic statement, which promotes unity and evokes the power of integration, I shall be honest, and being a member of this institution, strive for unity among all.’
Gita Verse for Reflection
The Gift of Remembrance: A Spiritual Perspective Articles
Swami Vivekananda: —A Tribute to His Personality and Achievements – P. Raman Menon
Balaram Mandir and Swami Brahmananda – Hiranmoy Mukherjee
The Practice of Prayer – William Page
Some Aspects of Religion and Spirituality – Swami Sthiratmananda Travelogue
Amarnath Yatra: A Memorable Pilgrimage – Swami Tathagatananda Reminiscences
‘Is He a Man or a God?’ – Haripada Mitra New Find
Unpublished Letters of Swami Saradananda Compilation
Insights into Some Keywords: In Swami Vivekananda’s Words The Order on the March Book Reviews Features
Simhâvalokanam (How Can We Live a Clean Unworried Life?)
சிறுகதைப் போட்டியில் ஆக்கப் பரிசு பெற்றவை
அந்த நால்வரில் – கே.சித்ரா
மனிதம் மாய்ந்துவிடவில்லை – கலைவாணி சொக்கலிங்கம்
சாஸ்திரங்கள் கூறும் கல்விச் சிறப்பு
நேபாளப் பேரிடர்: இயற்கையின் சீற்றத்திலும் இதயங்களின் ஏற்றம் – வெங்கடேசன்
சுய முன்னேற்றப் பகுதி : ஸ்வச்ச மங்களூரு – ராஜமாதா
தியானப் பயிற்சி 9: செல்போனைச் சற்று தியானிக்கலாமா? – சுவாமி விமூர்த்தானந்தர்
கீதாசாரியர் விவேகானந்தர்! – ராசிபுரம் ராமபத்ரன்
எப்படிப்பட்ட ஆசிரியரை மாணவர்களுக்குப் பிடிக்கும்? – சுவிர்
ஜப்பானில் சரஸ்வதிதேவி வழிபாடு – மோகனா சூரியநாராயணன்
இந்து மதத்தை ஒருங்கிணைத் தவர் – பொற்றாமரை இல.கணேசன்
ஹாஸ்ய யோகம்: நாளை நீ விளையாடப் போகிறாய்?
அந்த ஆசிரியர் செய்த அற்புதம் – டி.எம்.சுந்தரராமன்
மீண்டும் வா! – பிர. கிரிதரஜெகதீஷ்
காரைக்கால் அம்மையாரின் அன்பு
அன்னையின் லீலைகள்- சிரீஷ் சந்திர சன்யால்
பகவானுக்கு நன்றி கூற 32 காரணங்கள் – ஸ்ரீவேதாந்த தேசிகர்
வேதபுருஷர் ஸ்ரீராமகிருஷ்ணர் – ஸ்ரீசிரத்தாலு ரானடே
புகைப்படப் புதிர்: பாம்பாட்டியாக வந்த இறைவன் – தஞ்சை ஜெயபாலன்
வண்ணப் படக்கதை: ஸ்ரீமத் சுகந்த தூப தீர்த்தார்ய ஸ்வாமிகள்