Special Issue on Birthday of Swami Vivekananda

RASHTRA CHETANAJan 18,2010

Volume -I Issue 9thwww.rashtrachetana.com

Email: [email protected]

They alone live who live for others, the others are more dead than Alive

- Swami Vivekananda

Special Issue on Birthday of Swami Vivekananda (12 January) & National Youth Day

www.rashtrachetana.com


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O God! Take us on the divine path of spirituality. You are omniscient. You

know how to overcome mãyã. Show us. Give us strength to battle against

mãyã, and make us victorious. O Paramãtmã! We bow to you again and

again. We bow to you’

(Ishãvãsya Upanishad: 18).



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Index

Article Author PageNo

Editorial 3

Concluding Address - Chicago, Sept 27,1893

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Dasavatara In The Light Of Bhagvad Gita -Vamanavathara

Dr.Saroja Ramanujam 10

Atmano Mokshartam Jagathitaya Ca Dr.M.Lakshmi Kumari 12

Kapila Muni -- The Father Of Philosophy SwamiSamarpanananda

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Bhakti & Marathi Saint Chinmay Rahalkar 20

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Inspiring Story Anbu Cheliyan 29

Subhashithaani 32

Inspirational Quotes By SwamiVivekananda

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Shanti Mantra 40



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EDITORIAL

"This is a world of good and evil. Wherever there is good, evil follows, but beyond and behind all these manifestations, allthese contradictions, the Vedanta finds out that Unity. It says, "Give up what is evil and give up what is good." What remainsthen? Behind good and evil stands something which is yours, the real you, beyond every evil, and beyond every good too, and it isthat which is manifesting itself as good and bad. Know that first, and then and then alone you will be a true optimist, and notbefore; for then you will be able to control everything. Control these manifestations and you will be at liberty to manifest the real"you". First be master of yourself, stand up and be free, go beyond the pale of these laws, for these laws do not absolutely governyou, they are only part of your being. First find out that you are not the slave of nature, never were and never will be; that thisnature, infinite as you may think it, is only finite, a drop in the ocean, and your Soul is the ocean; you are beyond the stars, thesun, and the. They are like mere bubbles compared with your infinite being. Know that, and you will control both good and evil.Then alone the whole vision will change and you will stand up and say, "How beautiful is good and how wonderful is evil!"

That is what the Vedanta teaches!-Swami Vivekananda, London, 1896.

As we celebrate Swami Vivekananda's birthday we find that throughout his life and in all his works, onetheme is consistent in all his words and that is the theme of unity. Swamijis mission in life was to keep the MotherIndia in her pinnacles of glory as Vishwa Guru. Even in those days of slavery, poverty and ignorance, Swamiji couldsee the need of India for the sake of spiritual development of humanity. But in order to be relevant, useful tohumanity, India needed to wake up from the stupor of slavery, poverty and ignorance. Swami Vivekananda worked toawaken the dormant spirit of India so that She becomes an able and strong vehicle to carry the spiritual thoughts tothe entire humanity. And the path to Mother's glory goes through the unity and the incessant efforts of her children!

The light of spirituality that India alone can give to the world is not just a speculative philosophy but thespiritual thoughts and the spiritual vision that was realized, nurtured, protected, propagated and lived on the soil ofBharat. There is an unbroken chain of many great souls, Rishis - known and unknown – who had worked for that, haddedicated their life for that. We as Rishi Putras – the progeny of Rishis – have to work, dedicate our body-mind-soul,our tana-mana-dhana for making this nation great so that She would be able to guide the world. The world tooexpects this from India. The more the material development takes place, the more a man experiences the hollowwithin, more he searches for the eternal amidst the ephemeral. The challenge is how to have both, the material andspiritual in life, the well-being of the body and spirit.



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Often times, when the current condition in India isdiscussed, the general tone is that of pessimism. When askedabout the ancient culture and wisdom of India, most of thefingers are pointed only as far as the benefits of yoga (only asa physical exercise, not a spiritual one). When an Indiandescribes his/her heritage, it is only in the context ofreligious rites or superstitions. Behind all the age-olddiversity, is there a golden light which all of India can call asits own? In India's past, several social evils, superstitional andmeaningless customs, continuous infighting were abound. Allthese problems existed. But through all this drudgery, Indiasurvived. When a ripe fruit from a tree falls on the ground, ithas to rot first, then from the seeds come out a tree, which islarger than the older tree. Two millennia of foreign attacks,both political as well as cultural, a thousand years underessentially foreign rule and still India has not lost itsIndianness. Like the river Ganga, it accepted both good andbad of those who came from outside, made them as one ofher own and continued with her timeless flow. This infiniteassimilation, this ability to accept and unite anyone who is willing to, this great flow of unity within the multitudinousdiversity is what makes India as a nation unique in the world. Even today, inspite of regional, religious or any othertypes of differences, the common cultural thread binds India strong. Swamiji personified this very aspect of India andurged his countrymen to rise over the petty differences and awaken the thought of unity.

Of course, no individual or society or nation is without a problem. The very fact that we live indicates thatwe are facing challenges. But a person should be able to see the purpose of existence, the potentiality beyond theexisting problems. Though problems abounded, Swami Vivekananda focused on the positive strengths of India andexhorted her to fulfill her purpose. This is the need of the hour. We should not just focus on the problems of Indiabut on the solutions. Solutions can never be prescribed from others’ perspective. But the solutions are always basedon our inherent strength. So we have to know what as a nation is our inherent strength and how do we enhance it.

For a nation to be powerful there have to be inner principles which are strength-giving. Depending on theirnature these principles give strength either on long term basis or short term basis. If the inner principles are shallowbut strength-giving then the nation becomes powerful on short term basis. We see many such nations in the historywhich came on scene, ruled the world and are heard no more or are just surviving. If the inner principles are ofeternal dimension like the nature of the immortal soul then the nation becomes powerful on long term basis.Whether shallow or deep these inner principles are worked out in the life of the people of that country, the strengthstarts getting manifested in all fields proportionate to the strength and scope of those inner principles. Thus thatnation’s achievements are manifested in all fields.



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India has such eternal inner principles that she became the richest nation for almost 1700 years in the historyof the humanity. This wealth was not at the cost of the other countries, by looting or exploiting them but it was theresult of the hard work, sharing with fellow beings, frugality, simplicity, respect to nature, understanding ofsustainable development. India is always known in the human history as the land of wisdom and even now continuesto be the land for spiritual solace. A foreigner described India as “Indians posses everything but are possessed bynothing". But somewhere down the line may be because the Indian body and mind got engaged for centuries indefending itself from the foreign invasions at various levels, the connection with the inner self got diminished. Theinner principles were almost forgotten. As the inner principles were forgotten the decay and degradation was set in.

Fortunately, these inner principles were not given up butjust were forgotten to some extent and thus India, thoughsubjugated, hungry, exploited continued as India. She did not loseher soul. Though Jezia was to be paid, it was paid but the identitywas not lost. Though no education was possible still the mothersand grandmothers kept the vision, the traditions alive throughstories and rituals. Though enslaved, the rulers were not allowedto touch the religion, the inner soul of India. It was this India andher undying spirit that Swami Vivekananda saw in his wanderingsall over the land. He knew ‘India is not dead nor has she spokenher last word’. He saw the dormant spirit, the fighting spirit, thestaunch faith in one’s own tradition of the average Indian thoughreeling under famines and force of the British. Sitting on the mid-sea Rock at Kanaykumari Swami Vivekananda worked to find thesolution for it. He decided to focus on the life giving principles ofthe Hindu Nation. But to talk to his enslaved brethren he had to go8000 miles all alone to a foreign land to conquer the hearts of the conquerors.

While talking at the Parliament of Religions he not only represented Hindu Dharma to them but also to theHindus. Sister Nivedita writes, “What Hinduism had needed, was the organising and consolidating of its own idea.What the world had needed was a faith that had no fear of truth. Both of these are found here. Nor could any greaterproof have been given of the eternal vigour of the Sanatana Dharma, of the fact that India is as great in the present asever in the past, than this rise of the individual who, at the critical moment, gathers up and voices the communalconsciousness. …Of the Swami’s address before the Parliament of Religions, it may be said that when he began tospeak it was of ‘the religious ideas of the Hindus’, but when he ended, Hinduism had been created.”

Sister Nivedita on the contribution of Swami Vivekananda says, “Others stood beside Swami Vivekananda,on the same platform as he, as apostles of particular creeds and churches. But it was his glory that he came to preach areligion to which each of these was, in his own words, “only a travelling, a coming up, of different men and women,through various conditions and circumstances to the same goal”. Later Dr. S. Radhakrishnan defines the Indianconcept of toleration in a beautiful sentence in his remarkable book (Eastern Religions and Western Thought, p.317):“Toleration is the homage that the finite mind pays to the inexhaustibility of the infinite. The only way to worship an

Sister Nivedita on the contribution ofSwami Vivekananda says, “Others stood

beside Swami Vivekananda, on thesame platform as he, as apostles of

particular creeds and churches. But itwas his glory that he came to preach areligion to which each of these was, in

his own words, “only a travelling, acoming up, of different men and

women, through various conditions andcircumstances to the same goal”.



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infinite God is not to take a copyright on Him after your experience ofHim through your religion, but to accept and respect the spiritualexperience of other religions also, in the knowledge that the infinite isinexhaustible. That attitude alone can make you not only tolerateother religions but also to accept them with reverence. This is matureIndian wisdom which alone can help to transform religions frommutually weakening colliding units into mutually co–operatingdynamic units working for human betterment and world peace.”

The other point which Swami Vivekananda stressed was ofthe freedom of the human soul to choose its own form and name ofGod for worship. While explaining the concept of Ishtadevata, hepointed out that the real development of human soul is possible onlyin giving this freedom to its spiritual aspirations. He told, “Unity invariety is the plan of nature, and the Hindu has recognised it. Everyother religion lays down certain fixed dogmas, and tries to forcesociety to adopt them. It places before society one coat which must fitJack and John and Henry, all alike. If it does not fit John or Henry, hemust go without a coat to cover his body.”

The principle of potential divinity of each soul is the grandestof all that India has to give to the world. The real faith in this doctrinemade our ancestors go all over the world spreading Indian Culture. Itwas this faith and realisation of this great eternal truth that Hindusexpressed tremendous creativity, excellence in each field of life. It isthis principle which we have to again make our living article of faith inorder to be able to guide the world. Swami Ranganathananda in hisspeech said, “Here is Vivekananda bringing to the modern West thisVedantic message of a profound and deep humanism based upon thedivine spark in every human being, and presenting man’s educationand his life and work as the field to unfold that divine possibility. Thatis Vivekananda’s message of human excellence for all childreneverywhere. It will take time for humanity to be influenced by these ideas; but they are bound to produce theireffect, like delayed action bombs, for they are rational and human. …This century may be considered, so far as thismessage is concerned, as the seed – time, while the next century can be expected to be the harvest time.”

Later when Swami Vivekananda came back to India to tell Indians the purpose of their life, India discoveredherself, her purpose of existence in the lectures of Swami Vivekananda. He strengthened India in her inner principles.The advent of Swami Vivekananda marked the beginning of the rise of India. In India, starting with the work of

”The principle of potentialdivinity of each soul is thegrandest of all that India has togive to the world. The real faithin this doctrine made ourancestors go all over the worldspreading Indian Culture. It wasthis faith and realisation of thisgreat eternal truth that Hindusexpressed tremendous creativity,excellence in each field of life.”



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Swami Vivekananda and later, with the work of the stalwarts of the freedom struggle like Sri Aurbindo, SisterNivedita, Lokmanya Tilak, Gandhji and many others, inner principles got strengthened and we see the outerexpressions of strength and achievements in various fields since independence in spite of our not much thoughtfullyplanning for the same. Today the achievements of India are in so many fields. However the expression of herstrength, her potentiality is neither complete nor to the fullest of her capability. But before the outer expression takesplace if the inner principles wither away or are forgotten and given up then the outer expressions of nation’s soul, theachievements too would wither away. Therefore our work is to strengthen the inner core of our nation. Thecelebration of Samartha Bharat Parva is for knowing the achievements of India, for paying our homage for those whohave lived and died for the sake of the nation; but more so it is for strengthening our Dharma, our cultural traditions,our inner core.

This is the time to make aware of the youth of this country and to awaken their latent energies. As Swamijisays, "...Out of the past is built the future. Look back, therefore, as far as you can, drink deep of the eternal fountains that arebehind, and after that, look forward, march forward and make India brighter, greater, much higher than she ever was. Ourancestors were great. We must first recall that. We must learn the elements of our being, the blood that courses in our veins; we musthave faith in that blood and what it did in the past; and out of that faith and consciousness of past greatness, we must build anIndia yet greater than what she has been...." The path in front of the youth is thus laid by him. Learn about the history ofIndia, understand her soul, and realize that the same soul resides in everyone of her sons and daughters and with theimpression of that glorious past, march towards the bright future.

It is with this confidence and inspiration that we start every new endeavour. The mission is also laid down astold by Swami Vivekananda in his lecture on ‘The Mission of the Vedanta’, Teach yourselves, teach everyone, his realnature; call upon the sleeping soul and see how it awakes. Power will come, glory will come, goodness will come, purity will come,and everything that is excellent will come, when this sleeping soul is roused to self-conscious activity.

May we all rouse the sleeping soul within ourselves and work for the future of our great nation!

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"If I were asked under what sky the human mind has most fullydeveloped some of its choicest gifts, has most deeply pondered onthe greatest problems of life, and has found solutions, I should pointto India." - Max Mueller (German Scholar)



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CONCLUDING ADDRESS - CHICAGO, SEPT 27, 1893

The World's Parliament of Religions has become an accomplished fact, and the merciful Father has helpedthose who labored to bring it into existence, and crowned with success their most unselfish labor.

My thanks to those noble souls whose large hearts and love of truth first dreamed this wonderful dream andthen realized it. My thanks to the shower of liberal sentiments that has overflowed this platform. My thanks to thisenlightened audience for their uniform kindness to me and for their appreciation of every thought that tends tosmooth the friction of religions. A few jarring notes were heard from time to time in this harmony. My special thanksto them, for they have, by their striking contrast, made general harmony the sweeter.

Much has been said of the common ground of religious unity. I am not going just now to venture my owntheory. But if any one here hopes that this unity will come by the triumph of any one of the religions and thedestruction of the others, to him I say, "Brother, yours is an impossible hope." Do I wish that the Christian wouldbecome Hindu? God forbid. Do I wish that the Hindu or Buddhist would become Christian? God forbid.

The seed is put in the ground, and earth and air and water are placed around it. Does the seed become theearth, or the air, or the water? No. It becomes a plant. It develops after the law of its own growth, assimilates the air,the earth, and the water, converts them into plant substance, and grows into a plant.

Similar is the case with religion. The Christian is not to become a Hindu or a Buddhist, nor a Hindu or aBuddhist to become a Christian. But each must assimilate the spirit of the others and yet preserve his individuality andgrow according to his own law of growth.



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If the Parliament of Religions has shown anything to the world, it is this: It has proved to the world thatholiness, purity and charity are not the exclusive possessions of any church in the world, and that every system hasproduced men and women of the most exalted character. In the face of this evidence, if anybody dreams of theexclusive survival of his own religion and the destruction of the others, I pity him from the bottom of my heart, andpoint out to him that upon the banner of every religion will soon be written in spite of resistance: "Help and notfight," "Assimilation and not Destruction," "Harmony and Peace and not Dissension."

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"India is the cradle of the human race, the birthplace of humanspeech, the mother of history, the grandmother of legend, and thegreat grand mother of tradition. Our most valuable and most artisticmaterials in the history of man are treasured up in India only!"

- Mark Twain (Writer, America)



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DASAVATARA IN THE LIGHT OF BHAGVAD GITA- VAMANAVATHARA

(CONTINUED FROM PREVIOUS ARTICLE)

Dr.Saroja Ramanujam,M.A.,Ph.D,Siromani in Sanskrit

Vamana was jnanasvaroopa, embodiment of jnana (knowledge). Without jnana wealth and power swell the pride ascould be seen in the case of Mahabali, who thought that he had everything and could give anything forgetting that allhe had was given to him by the grace of the Lord. He was a devotee but still his behaviour shows that even a devoteecould become inflated with pride if he forgets that everything belongs not to him but to the Lord only. When thepride is destroyed by seeing that he could not give even the land measured by three feet, the devotion becomes pureand the wisdom becomes all encompassing like Thrivikrama. The Lord rewards it by giving Himself, as He says inGita, jnaanee thu athmaaiva me matham aasThithaH sa hi yukthaathmaa maameva anutthamaamgathim.(BG. 7.28/29) ; "The jnani is not different from Me. Being united in Me he attains the greatest status". Hegave Mahabali anutthmaam gathim, the highest state and also promised to be the gate keeper to Mahabali in hisabode in Patala.



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Paarasurama

Parasurama represents the yogi who has rooted out inner enemies like kama and krodha, represented by theadharmik kshathriyas. When rajas and thamas are destroyed satthva comes to the surface and this is denoted byParasurama giving the earth conquered by him to Kasyapa. The axe, paraSu of Parasurama signifies viveka(discrimination) and vairagya (renunciation) by which rajas and thamas are conquered.

The Asvattha tree described in the Gita which is nourished by the sensual pleasures born out of desire, kama,is axed by detachment, as said in the 15th chapter of the Gita, aSvattham enam suvirooDamoolamasangaSasthreNa dhrDena Chithvaa (BG.15.3), cutting this asvattha tree which has deep roots with the weaponof detachment.

(to be continued)

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Atmano Mokshartam Jagathitaya CaDr.M.Lakshmi Kumari

“Shall India die? Then from the world all spirituality will be extinct; all moral perfection will be extinct; allsweet-souled sympathy for religion will be extinct; all ideality will be extinct; and in its place will reign the duality oflust and luxury as the male and female deities, with money as its priest, fraud, force and competition its ceremoniesand the human soul its sacrifice. Such a thing can never be.”

2013 – This year must be made a landmark in our country’s socio-spiritual life as this year would mark the150th birth anniversary of Swami Vivekananda, the great patriotmonk who injected a new life into our glorious Motherland andinspired the freedom fighters to fight for our country’s freedom.There is no aspect of Indian life untouched by him and no patrioticIndian who has not been inspired by his life and teachings. Thecelebrations of the year should centre round Swamiji’s life andmessage which should once again be brought to the attention ofpeople at all levels, bringing into their lives a new spirit ofpatriotism and the ideals he emphasized as the ideals of our nation,namely, ‘renunciation and service’. The lives of Indian people aregetting more and more lustre-less in spite of all the affectedexternal glaze and glamour imported through western ideas. Theworld weariness which is spreading throughout our national life isdangerously carving away our nation’s socio-spiritual fabric. As aresult, all the hidden evil in human heart is sprouting out in variousforms and names. Swamiji’s meaningful words quoted above shouldonce again reverberate throughout the length and breadth of ournation bringing a new vision to our youth, making their lives purposeful in the service of our motherland.

Many a mahamantra has been uttered by Swamiji, each with its own deep implications carrying its ownunique message for humans in general and Indians in particular. Yet the most outstanding among them, which hehimself chose to adorn the emblem of RK mission, is ‘atmano mokshartham jagathitaya ca’, for individual unfoldmentand universal well-being. This meaningful message, properly understood, holds great promise for revitalizing ournational life in this critical phase of our nation’s history.

What could be the source of Swamiji’s inspiration to choose such a remarkable ideal?

Watching his Master Sri Ramakrishna, so effortlessly transforming the highest ideals of Vedanta into simplepractical day to day philosophy, implanting the idea of Adwaita - Oneness – in the minds of those around him, SwamiVivekananda wanted the very same idea to become the ideal of the Mission in his Master’s name to inspire people tolead a life of renunciation and service leading to self unfoldment on one side and service of the people on the other.This is the mahamantra which Swamiji effectively used to convert the antranga (close) disciples of Sree Ramakrishna,who were getting too absorbed in self emancipation, neglecting the service of the Virat around them.

Many a mahamantra has beenuttered by Swamiji, each with itsown deep implications carrying itsown unique message for humans ingeneral and Indians in particular.Yet the most outstanding amongthem, which he himself chose toadorn the emblem of RK mission,is atmano moksharthamjagathitaya ca , for individualunfoldment and universal well-being.



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The authors of ‘The Life’ have recorded thesituation thus:

“Of the Swamiji’s numerous triumphs one of thegreatest was the conversion of his Gurubhais fromindividualistic to the universal idea of religious life inwhich public spirit and service to fellowmen occupiesprominent place. Up to this time the ideal of the monksof the Math was, to strive for personal Mukti andrealization of the Supreme Atman by severe penance andmeditation, remaining as much as possible aloof from theworld and it cares and sorrows, according to theprevailing Hindu idea, sanctified by tradition, andsanctioned by the sages and the seers from the Vedicperiod down to the present day. But with the appearanceof the Swami among them a new order of things wasinaugurated …..The age demanded, he said, that theyshould carry the new light unto others, that theythemselves should show by their example how to servethe poor, the helpless, and the diseased, seeing God inthem, and that they should inspire others to do the same.The mission of his life, he said, was to create a new orderof Sannyasins in India who would dedicate their lives tohelp and save others.”

“The proposition, though grand and inspiring,was to them too revolutionary and staggering. How couldthey suddenly change at another’s bidding their preciousreligious ideal to which they had given their lives, for onewhich apparently went against their whole nature andtraining? With them the struggle was hard and long. Butwho could resist the Swami?”(The Life, pp 507 – 508)

In one of the most recent biographies of Swamiji*the author adds: “It was most ironical that ‘converting’his own brother-monks to the Vedanta as a feeling ofOneness with all living beings, and hence to therealization that true renunciation was not a selfish seeking of one’s own salvation but involved a passionate concernwith their suffering, should have been considered as one of Swami Vivekananda’s ‘greatest triumphs’. That he had tofirst remove from their minds the limited notions of the greatest concepts of Indian philosophy and their applicationto life was ironical no less.”

In fact Swamiji’s ideal caters to both aspects. Atmano mokshartham points to the central ideal of Hindureligion, where the goal of life is identified as total liberation through self realization. All the great teachers withoutexception have bequeathed this ideal to the posterity. Swamiji also endorses this as the Supreme Goal of Life andpoints to the necessity of every ‘potentially divine soul’ working it out in its own way through work, worship,



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psychic control or philosophy. But what has made it more glorious and relevant for all times to come is the idea of thephrase ‘Jagathitaya ca’, which is a direct outcome of Sri Ramakrishna’s assertion that “Manava seva is Madhava seva”and hence service to humanity must become an essential ingredient of all human efforts, especially those meant toplease Gods. Needless to add, this also very much substantiates Sree Krishna’s observation that his devotees shouldvisualize Him not only within themselves but also in everything around them.

The actions we do – thoughts, words and deeds should never lead to contraction or tension in human mindbut must result in its expansion which is a pre-requisite for happiness, peace and sense of well-being. Ego, likes anddislikes, selfish motivations, excessive desire for fruits of actions,etc. pollute our actions and are the obstacles preventing expansionof mind. Individuals, filled with tension within and spreadingtensions all around, what service can they render to the society?

On the contrary, when one transcends selfish motivationsand his/her work borders on Nishkama karma, bereft of anypersonal interest, such deeds automatically lead to Lokasamgraha orJagathita. It is the Nishkama karma which is being carried out atinfinite levels by infinite beings that essentially provides the linkswhich hold together the web of the great Cosmic Yajna of theUniverse. From the smallest bacterium to the mightiest of galaxiesyonder there in the space – all have their allotted work which isbeing carried out desirelessly. And the result is this magnificentUniverse.

At the outset the ideal carries the message of one’s SelfRealization as the prime goal of life leading to liberation from theclutches of worldly pursuits. After liberating oneself what is he supposed to do – ‘muktascha anyan vimochayet’ –the liberated should help others to liberate themselves. That is the Jagathita he has to practise. As Ganga flows downfrom the very heights of Himalayas bringing fresh water and nourishments to the plains – so should the realized soulwork for the welfare of the humanity making himself a good example of renunciation and service. This ideal is to beimplanted in thoughts, words and deeds. One can mold oneself into such an ideal only if he has realized that the Selfwithin him is the Self everywhere. If there be any error in his understanding he would turn into a conceited selfishbeing, self motivated, looking for opportunities for self projection. Today’s society is full of such people who, posingthemselves as great - as politicians, teachers, social workers and so on - exploit the poor and the ignorant. Once thepurpose of life gets linked to Self realization, then only all the other life activities – mental, intellectual or physical fallin line and get integrated with the Ultimate Truth. Again, once the central core of one’s awareness is the UltimateTruth within, then all that he does would not only carry the lustre of Truth but they will automatically result in thewelfare of the society. As a result a wonderful remolding of character occurs as all good qualities automatically find aplace in such a being. Step by step he moves onward in his evolution – from human to the divine. A society wheresuch a dharmic ideal becomes the norm of living there will nothing else be, but peace, contentment and happiness.Sree Krishna emphasizes this when he tells Arjuna “Swadharme nidhanam Sreya”.

Hidden in Swamiji’s ideal is another great lesson - one must start with oneself, enlightening oneself and thenshould he move on to ‘others’. Later Swamiji further emphasized it with his advice, “Be and make” with specialreference to teachers. Unfortunately everyone thinks himself or herself perfect and neglecting the first injunction,waste their time in improving the society. Of course, some good would come to the society even with such good

The actions we do thoughts,words and deeds should never leadto contraction or tension in humanmind but must result in itsexpansion which is a pre-requisitefor happiness, peace and sense ofwell-being. Ego, likes and dislikes,selfish motivations, excessivedesire for fruits of actions, etc.pollute our actions and are theobstacles preventing expansion ofmind.



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actions but the results will not be long lasting and without a proper living ideal to follow, conditions would soondeteriorate and situation worsen. The individuals do not get any enlightenment or inspiration which leads to decay inDharma and the loosening of the subtle web of interdependence. Interdependence based on the Truth of Oneness iswhat makes the society strong and sustaining, contributing to the welfare of all its components.

The Slogan offers yet another great possibility. It is a wonderful measuring rod for the individual to assessthe true worth of his own actions. After a little sincere pondering following execution of a work, if one finds notension but a sense of well-being and expansiveness within, it is surely an action in the right spirit of yajna. One mustalso see that every action leads to the well-being and peace of those around. This double assessment at every step byeveryone would help to keep the society on the path of Dharma, on the path of Spiritual Evolution. That is the bestway in which we can give to Swamiji’s soul searching question “Shall India die?” the answer he himself emphaticallygave ” Such a thing can never be.”

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*Ref: Chaturvedi Badrinath: Swami Vivekananda - The Living Vedanta, pp.191.Penguin Books 2006

"Civilizations have arisen in other parts of the world. In ancient and moderntimes, wonderful ideas have been carried forward from one race toanother...But mark you, my friends, it has been always with the blast of wartrumpets and the march of embattled cohorts. Each idea had to be soaked ina deluge of blood..... Each word of power had to be followed by the groansof millions, by the wails of orphans, by the tears of widows. This, manyother nations have taught; but India for thousands of years peacefullyexisted. Here activity prevailed when even Greece did not exist... Evenearlier, when history has no record, and tradition dares not peer into thegloom of that intense past, even from until now, ideas after ideas havemarched out from her, but every word has been spoken with a blessingbehind it and peace before it. We, of all nations of the world, have neverbeen a conquering race, and that blessing is on our head, and therefore welive....!"

- Swami Vivekananda



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KAPILA MUNI -- THE FATHER OF PHILOSOPHY

- Swami Samarpanananda

The first teacher of any evolved creature is his mother. So, if ever a mother accepts her own son as herteacher, then that son has to be really great. Although such a thing rarely happens, particularly in the field ofspirituality, it does happen, and Kapila, the son of Devahuti, is a luminous example of this. His mother became hisfirst disciple, and in later times he came to be known as the Father of Philosophy. His simple life, coupled with hiserudition on Samkhya, Yoga, Vedanta, and Bhakti schools of thoughts makes him the greatest among sages.

Unlike many other sages of Vedic times, Kapila is more historical and human. Even Acharya Shankaraaccepts his identity and greatness as the teacher of Samkhya philosophy. Various lores, traditions and writings showthe impact of the sage on the Indian psyche.

Kapila's father was a great sage Kardama, and his mother was Devahuti. The legend is that Devahuti,although a Divine personality, was too infatuated with the trappings of the world. Out of sheer passion to enjoy life,she requested her sage husband to make it possible for her to do so in a spectacular fashion. The sage obliged.Devahuti was now able to experience such enjoyments as were not possible even for the gods to enjoy. However,Kardama left everything, including his weeping wife, and went to perform tapasya, after their son Kapila was born.This giving up was in accordance with an earlier agreement between the couple.

Kapila is believed to be a born Siddha, a man who has attained perfection, even before his birth. He was aspiritual prodigy from his early childhood, and he soon took to performing unwavering tapasya. The hard spirituallabour bore fruits, and Kapila attained the Highest goal while quite young. He was now ready to engage himself in thewelfare of the humanity by meditating on the Universal Self, and also by teaching, preaching, instructing and guidingthe spiritual seekers. The divine providence was such that his own mother, Devahuti, became his first disciple. Shehad been disillusioned with all kinds of enjoyment after the departure of her husband, that made her long for eternalpeace and joy that comes only to the spiritually illumined and liberated. With this foremost desire in her mind, sheapproached her son to instruct her in the ways of God. Kapila the son, agreed to be Kapila, the teacher to her mother.



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Kapila then taught his mother the Samkhya system of philosophy(which later became jnana Yoga), the Yoga system of sadhana, and the Bhaktiway of Spiritual Realisation. These three vital aspects of Hindu spiritualtradition were first propounded and explained in detail by Sage Kapila only.The later philosophers, saints and poets developed these ideas into fullygrown systems, which continue to play essential roles in Hindu system ofthought even today.

While preaching his mother about the importance of devotion tothe Lord, Kapila said, "The glory of the Lord is always worth singing, for Hisglories enhance the glories of His devotees. One should therefore meditateupon the Supreme Personality of Godhead and upon His devotees. Oneshould meditate on the eternal form of the Lord until the mind becomesfixed." (Srimad Bhagavatam, 3.28.18)

Devahuti felt so illumined and blessed by the instructions of herown son that she prayed to him, "I believe, my Lord, that You are LordVishnu Himself under the name of Kapila, and You are the SupremePersonality of Godhead, the Supreme Brahman! The saints and sages, being freed from all the disturbances of thesenses and mind, meditate upon You, for by Your mercy only can one become free from the clutches of the three

modes of material nature. At the time of dissolution, all the Vedas aresustained in You only."

As instructed by her son, Devahuti began to practice Bhakti yogaand soon became detached from her divinely attractive home, and evenfrom her own body. Her mind always fixed on God, she soon becameliberated from material bondages, attained samadhi, and finally became onewith the Supreme.

This unusual feat by Kapila got him the highest status that can beaccorded to a person in Hinduism -- he was accepted as one of the twenty-four incarnations of Lord Vishnu in the Bhagavata Purana. Actually, thedoctrine of incarnation of the Puranas is a unique concept. According to theVedantins, there is an Eternal God (Isvara) who is the Lord of all, while theBuddhists and the Sankhyas believe only in a God who was earlier a man,but became God through spiritual practices. The Puranas reconcile thesetwo positions, and proclaim that the Perfected person is nothing but theNitya Ishvara (Eternal God), who with the help of His own Maya takes upthat form. It is this concept of avatara that is current in Hinduism eventoday.

On the other hand, Kapila is exemplified in Gita by Lord Krishnaas the best among perfect beings, "Of the trees I am the banyan, of thedivine sages I am Narada, of the gandharvas I am Citraratha, and among

siddhas (perfected beings) I am the sage Kapila.'

According to a story of the Puranas, king Prithu once milked the Earth to extract all that was noble in it.The Earth took the form of a cow and allowed different beings to drink her milk to get what each one of them wantedon behalf of their tribe. At that time Kapila, on behalf of the siddhas, milked her of the yogic powers like anima(power to become small), garima (power to become huge) etc. It is only due to Kapila, the father of yoga, that theyogis attain various powers.

According to a story of thePuranas, king Prithu oncemilked the Earth to extract allthat was noble in it. The Earthtook the form of a cow andallowed different beings todrink her milk to get what eachone of them wanted on behalfof their tribe. At that timeKapila, on behalf of the siddhas,milked her of the yogic powerslike anima (power to becomesmall), garima (power tobecome huge) etc. It is only dueto Kapila, the father of yoga,that the yogis attain variouspowers.



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Samkhya of Kapila: Although Kapila was the first one to popularise Yoga and Bhakti, he is more famousas the father of Samkhya. When it comes to a systematic philosophical system, the Samkhya philosophy is the mostancient philosophy of India, and also of the world. Not only that, it is the very foundation of all accepted systems ofphilosophy (Darshanas) in India, and according to Swami Vivekananda, Vedanta is its logical outcome only.

According to Samkhya, there are two realities, Purusha(consciousness), and Prakriti (matter). Prakriti is made up of threequalities (sattva, rajas and tamas), which stay in balance when there isno creation. When the time for creation comes, this balance isdisturbed, which results in evolutes like Cosmic mind (mahat), Ego(Ahamkara), five subtle elements (mahabhuta), five gross elements(tanmatras), sense organs (indriyas), and the mind. These twenty-fourprinciples (tattva) constitute the world as we understand. Since mindis inert, consciousness is also treated as insentient (jada) in Samkhya.This outlook that the real consciousness lies only with the soul, isshared by Vedanta and also by most of the Indian philosophicalsystems.

By saying that consciousness does not belong to mind,Kapila gave birth to Indian brand of psychology. According to this,mind is also matter, and acts like a conscious entity simply because itis lighted up with the reflected consciousness of the soul. Trueindividuality of a person does not lie with mind, but with the soul.

However, unlike Vedanta, Samkhya believes in the existence of many souls. When these souls getentangled with Prakriti, they experience dualities like pleasure and pain, but when they start panting for liberation,they come out of Prakriti as its masters, and these freed souls become Gods. According to Samkhya, the God spokenof in the Vedas is one of these free souls only. Beyond them there is no eternally free God.

Samkhya is the first philosophy to show that the manifested state is the effect, and the finer state its cause,while destruction means going back to its cause. By accepting that the cause and the effect are same, Hinduphilosophy took a great leap forward.

Kapila and Makar Sankranti: Maharishi Kapila is also associated with the importance of Makar Sankrantiand with the bringing down of Ganga from the heaven.

King Sagar of Ayodhya, an ancestor of Rama, had performed the Aswamedha sacrifice for ninety-nine times.He now wanted to perfrom it one last time so that he could become the king of gods, Indra. This made Indra worriedand jealous, and so he kidnapped the horse and hid it in the hermitage of Kapila Muni. Sagara had sixty thousand sonswho set in search of the lost horse and ultimately found it in the ashrama of Kapila. They concluded that Kapila wasthe thief, and so insulted him abundantly. Enraged at the humiliation, Kapila burnt them to ashes.

When Kapila was prayed by the descendants of these princes to be forgiven, and redeemed from the curse,Kapila replied that only Ganga, brought down from the heaven, could redeem these souls. Bhagirath, a descendent ofSagara, finally succeeded in bringing down Ganga from the heaven and made it wash the ashes of his ancestors to theocean. Bhagirath performed tarpan (last rites) with the Ganga water for his ancestors and had them liberated from thecurse on Makar Sankranti day. To commemorate the event, a very big Ganga Sagar Mela is organised every year on thisday at the confluence of Ganga and the ocean, where a temple dedicate to Kapila Muni also exists.

Essential Teachings: Sage Kapila was essentially a teacher of mukti. In Mahabharata, he says, "Those wholead a life of domesticity are certainly auspicious and acquire excellence of every kind. They are unable, however, to

Samkhya is the first philosophy toshow that the manifested state is theeffect, and the finer state its cause,

while destruction means going back toits cause. By accepting that the cause

and the effect are same, Hinduphilosophy took a great leap forward.



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enjoy the bliss that attaches to Renunciation."

'Acts only cleanse the body. Knowledge, however, is the highest end (for which one must strive). When allfaults of the heart are cured (by acts), and when the mind gets established in knowledge, then benevolence,forgiveness, tranquillity, compassion, truthfulness, and candour, abstention from injury, absence of pride, modesty,renunciation, and abstention from work are attained. These constitute the path that lead to the spiritual realisation.

'When one is completely cleansed of the impurities of lust and greed produced from the false identificationof the body as "I" and bodily possessions as "mine," one's mind becomes purified. In that pure state he transcends thestage of so-called material happiness and distress.'

Kapila Muni wanted every spiritual aspirant to differentiate between the matter and the spirit. Hisenumeration of the twenty-four principles was to help an aspirant distinguish between that which was Real, and thatwhich was transient.

Swami Vivekananda paid his tribute to Kapila by saying that 'The influence of Kapila is everywhere seenthroughout the world. Wherever there is a recognised system of thought, there you can trace his influence; even if itbe thousands of years back, yet he stands there, the shining, glorious, wonderful Kapila. His psychology and a gooddeal of his philosophy have been accepted by all the sects of India with but very little differences. "(Complete Works,3.327)

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"If there is one place on the face of earth where all the dreams of livingmen have found a home from the very earliest days when man began thedream of existence, it is India!"

- Romaine Rolland (French scholar)

रा चेतना



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BHAKTI & MARATHI SAINTS

Chinmay Rahalkar

Once Shwetaketu asks his father the proof of the fact that origin of everything is Brahma. His father asks him to

bring a fruit of a tree. Shwetaketu does that.

“Can you tell me what is inside the fruit?” His father asks him.

Shwetaketu opens the fruit and says “there are tiny seeds”

“Can you tell me what is inside these seeds?”

Shwetaketu bursts the seeds and finds nothing.

“And yet from nothing this whole tree emerges. Because you see you have to believe that seeds are the cause of it, even though you don’t see anything inside the seeds. Similarly, this whole world is in front you. So, you have to believe the cause of this is Para-Brahma.” (Chandogya Upanishad 6.12)

This faith, this belief is Bhakti.

In Bhagwad Geeta Shri Krishna says

सवर्धमार्न्पिरत्यज्य मामेकं शरणं ोज। अहं त्वा सवर्पाप्योभ्यो मोक्षियंयािम मा शुचः॥ (१८.६६)

(Relinquish everything, surrender to me. I will free you from all the trappings, do not despair). Thus immersing ones’ own self completely in devotion of god is practicing Bhakti Yog.

The Bhakti (भ ) tradition is often, inappropriately so, called as Bhakti movement. It wasn't started by an individual to achieve political goal for it to be called as a movement. It is a tradition that stretches back for more than

thousand years. It is one of the three Yog to achieve Moksha. (मोक्ष) The concept of Bhakti is ingrained in Sanatan philosophy. It has been mentioned in Ved as well as in Bhagwad Geeta. In fact, whether one decides to follow Karma-

Yog (कमर् योग) or Jnyan-Yog, ( ान योग) Bhakti forms the base for the seeker. The belief, that at the end of it, the

assimilation with saguna, (सगुण) sakaar, (सकार) vyatka ( य ) and chaitanya (चैतन्य) Brahma (ॄ ) is possible is necessary.

Karma-Yog and Jnyana-Yog are inherently difficult paths to tread on. Majority of masses does not possess necessary intellectual rigor or discipline. But that does not mean they cannot achieve Moksha. Bhakti provides the path to Moksha.




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Shri Krishna says

अ े ा सवर्भूतानां मैऽ: करण एव च। िनमर्मो िनरहंकारः समद:ुखसुखः क्षमी॥ (१२.१३)

सन्तु ः सततं योगी यतात्मा दृढिन यः। मय्यिपर्तमनोबुिध्दय मे भ : स मे िूयः ॥ (१२.१४)

(One who is not envious but is a kind friend to all living entities, who does not think himself a proprietor and is free from false ego, who is equal in both happiness and distress, who is tolerant, always satisfied, self-controlled, and engaged in devotional service with determination, his mind and intelligence fixed on Me—such a devotee of Mine is very dear to Me.)*

Bhakti Yog is emotional connection with Supreme Being. The relation is intensely personal. On the surface it may look easier than Jnyana Marga or Karma Marga but it is extremely tough. Because not only one has to let go ego but also the feeling of Self and then throw one's own at the mercy of supreme being. Logic or rational has no place in this realm. Faith that Chaitanya exists and pure devotion will pave road towards assimilation with Supreme Being is necessary. The differentiating factor between loving your beloved and loving Supreme Being is that the devotion towards Supreme Being is not dualistic in nature. The feeling of “I am thee” is important. Meerabai never felt she is separate from Shri Krishna. She was one with him.

मय्यवेश मनो ये मां िनत्ययु ा उपासते।

ौध्दया परयोपेताःते मे यु तमा मता:॥ (१२.२)

(Those who fix their minds on My personal form and are always engaged in worshiping Me with great and transcendental faith are considered by Me to be most perfect.)*

Such intense devotion gave rise to numerous poems, Bhajan (भजन) and Abhanga (अभंग). The prominent feature of Bhakti tradition is that devotion was expressed in native language rather than in Sanskrit. There are numerous

beautiful renderings in Sanskrit. Especially the poems of Adi Sri Shankaracharya (आ ौी शकंराचायर्) are

melodious and fill the heart of Bhakta (भ ) with bliss. But Sanskrit was never widely spoken and thus majority of the population could never enjoy the rich literature. Saints changed this picture. They shared their devotion with masses in native language and opened doors for them to worship on personal level. And Suddenly, Shri Krishna – the primary god of devotion for Bhakti community wasn’t merely a legend of Mahabharata but rather a friend, a sakha.

(सखा) In Maharashtra, Sant Dnayneshwar's (संत ाने र) ‘ovi’ (ओवी) (a form of Marathi poems) gave rise to

the language of Marathi in 12th century. Bhaavartha-Deepika, (भावाथर् िदिपका) his commentary on Shri Bhagwad Geeta has so many apt and wonderful metaphor, simile, or personification that it is considered as mother of Marathi literature. Even after eight hundred years, the expression is still fresh and the thought is so clear that Marathi mind still carry imprints of it. The language is so sweet that it’s compared with love of mother.

The tradition is at once a religious movement that provided simpler path of Moksha to masses and also, a political and social movement that stemmed the disintegration of the society. It is widely believed that Bhakti tradition started in Southern India at around 5th or 6th Century AD. But it took a big leap by covering rest of the India




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after 10th century. Of this tradition the lineage of saints in Maharashtra holds special place for two reasons. One, the tradition started by Sant Dnyaneshwar in 12th century continued uninterrupted till about 18th century creating

galaxy of individuals like Sant Namdeo, (संत नामदेव) Sant Ekanath, (संत एकनाथ) Sant Tukaram Maharaj and Sant

Ramdas Swami (संत रामदास ःवामी). In the dark ages that descended on the society during medieval times, these sages shone bright on masses keeping the hope alive and illuminating their wretched lives with devotion. And second, it cut across the caste barrier. Only Sant Dnyaneshwar, Sant Ekanath and Sant Ramdas Swami came from Brahmin

background. Sant Tukaram (संत तुकाराम) was a Vaishya. Sant Gora Kumbhar (संत गोरा कंुभार) was a potter

while Sant Chokha Mela (संत चोखा मेळा) was a Mahar - an untouchable. It even cut across the gender barrier.

Sant Mukta bai, (संत मु ाबाई) younger sister of Sant Dnyaneshwar and Sant Janabai (संत जनाबाई) features prominently among them.

The orthodoxy was reaching nadir at that time alienating masses from devotion. But the diverse backgrounds of Marathi Saints reduced the burden of orthodoxy by breaking the conventions and opened a channel straight to God. Through their own examples they showed that one doesn't need to be born in privileged background to achieve moksha. One doesn't have to be learned in scriptures nor is it needed to be versed in philosophy. The philosophy of loving Shri Krishna without wanting anything in return and loving him beyond the Shad-ripu that rule our mind and our body, is an equally respected path in realizing Moksha .

The Bhakti sampradaay (i.e. Bhakti community) was established by Saint Namdeo, a contemporary of Saint

Dnyaneshwar in Marathi heartland around Pandharpur. He established the Vaarkari (वारकरी) sampradaay. The word

Vari (वारी) in Marathi means to go to religious place. And devotees who do such visits regularly are called Vaarkari. Sant Dnyaneshwar in his short life span started going around the villages singing melodies praising Shri Krishna through abhanga (Marathi devotional songs). Saint Namdeo used to accompany him. After Sant Dnyaneshwar took samadhi at the tender age of 21, Sant Namdeo continued the tradition. After him, though, there was a dark period in Marathi history full of gory violence purported by Muslim kings as well as nauseating infighting between Maratha chieftains. Sant Eknath in 16th century reignited the passion of Vaarkari. The procession of walking to Vithoba temple in Pandharpur singing Abhanga came to known as Vaarkari and to this date it's followed with same fervor.

A manifestation of Shri Vishnu (ौी िवंणु) – Vithoba (Vitthal) (िव ठल) of Pandharpur is the main deity of these saints. He is dark in color and always depicted standing on a brick along with his consort Rukmini (Rakhu-mai). Each and every one of the saints has been blessed with Vithoba’s company. The story of Vitthal standing on a brick goes like this – Pundalik was a great devotee of Vithoba. So God decided to grace him with his presence. But when he knocked on his door, Pundalik was busy taking care of his parents. And although he knew god himself is at the door, he didn’t stop what he was doing but threw a brick for God to stand. The devotion was pure and yet the Dharma of taking care of his aged parents took the precedence. God was so impressed that he decided to stand on the brick along with Rukmini to honor Pundalik.

There are numerous such legends of Vitthal honoring his devotees or rescuing them from calamities. Sant Gora Kumbhar (a potter) was so engrossed in singing Bhajan during his work that he accidentally dumped soil on his toddler son suffocating him to death. Gora Kumbhar was inconsolable and cursed himself for killing his own son. The legend has it that Vitthal appeared personally to return Gora Kumbhar’s son.

Sant Dnyaneshwar’s (who is the patron saint of the tradition) commentary on Bhagwad Geeta is so encompassing that the work ushered Marathi society into age of enlightenment. The ability to transfer rich philosophy and knowledge of Sanskrit into Marathi suddenly opened new doors. The saints who followed him used this tool to comment on various social facets. From morality to social ills like caste system, from exhorting youth to be physically




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strong to environmental protection, Marathi saints covered it all. Sant Tukaram Maharaj revered next to Saint Dnyaneshwar in the tradition, was specifically prolific in his thoughts. He was especially concerned about plight of general populace. He emphasized that helping poor and downtrodden is equivalent to working for god and says that, that should be the criteria for identifying sages and great souls.

जे का रंजले गांजले त्यासी म्हणे जो आपुले। तोिच साधु ओळखावा देव तेथेिच जाणावा॥

(One who calls poor and downtrodden as his own is a real a sage and in whom the God resides)

He also emphasized that god resides right in your heart rather than in a temple. The avyakta swaroop is painted as a deity in the temple but unless you feel the warmth of Bhakti in your heart the idol is merely a statue.

देव देहात देहात, का हो जाता देवळात । तुका सांगे मूढ जना, देही देव का पहाना ॥३॥

(God resides in heart, why are going to temple? O Fool, search your heart for God)

Though language went through seminal change from the days of Sant Dnyaneshwar to Sant Ramdas, the thought never strayed away from lucidity, clarity and practicality. The central deity for most purposes stayed Shri Krishna and commentaries usually revolved around Bhagwad Geeta.

Vaman Pandit, in his commentary on Bhagwad Geeta, Yathaartha Deepika complains to Shri Krishna about various interpretations of Bhagwad Geeta among intellectuals and that he doesn't like any of them.

परी अजी भगवंतजी। या किलयुगामाजी॥

जो तो गीताथर् योजी। मतानुरुप॥

कोण्या िमसें तरी कोणी। गीताथर् अन्यथा वाखाणी॥

मज नावडे ती थोरांचीिह करणी । काय करंु जी भगवंता॥

(My dear God, in Kaliyuga everyone keeps coming up with new interpretations of Geeta. Some are critical while some say great things about the book. I don’t like any of these so called scholarly interpretations. Please help me, what should I do?)

This Abhanga perhaps shows the profundity of devotion where a devotee is talking directly to god and asking for his help. It reinforces the view that god will come running for his devotee if the devotee is completely immersed in Bhakti.

Apart from enlightening masses Bhakti movement played an instrumental role in another aspect. The Islamic invasion was creating havoc from 9th century onwards and with fall of Prithviraj Chauhan of Kannoj in 12th century, Delhi finally succumbed to Islamic invaders. The results were wanton destruction of all social institutions, especially of temples by invaders. Moreover, the forced conversions and mass killings in the name of religion had psychologically debilitating effect on Hindu society. Most of the other civilizations perished facing Islamic invasions




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but miraculously Hindu society not only survived but thrived under such religious zealotry. There were numerous uprisings as well as political stalemates that played important role but the positive effect of Bhakti tradition on the masses is without a question instrumental. None of the Marathi literature mentions invasion or persecution. Nor does it talk about methods of defending against such calamity. There is a school of thought that actually perceives this as a weakness. They argue that saints turned their faces away from the pain and instead of rallying masses, made them high on the opium of religious ecstasy. The truth can't be farther than this. Although there are few instances of Saint Tukaram Maharaj and Saint Ramdas who were in close touch with Chhatrapati Shivaji, majority of the saints stayed away from political centers. They quickly figured out the insidious nature of the invaders. But more than that the saints realized that the protection can still be achieved by making masses stronger from within. The subtlety of Saints efforts all most concealed their work and results that they achieved look more like a miracle. It took hundreds of years and tens of enlightened souls to achieve the goal. The society needed strong faith not only in surviving the onslaught but also in the traditions, cultural heritage and illustrious history. Saints gave that faith to them. The Shakti needed strong support of Bhakti. Saints provided that. The unwavering Shraddha they had in Para-Brahma and incessant efforts these saints put in to spread that Shraddha among masses helped rapidly disintegrating society find its feet.

Famous historian Shri Jadunath Sarkar in his book on Chhatrapati Shivaji says that Maharasthra alone boasts luminaries who ably handled sword as well as pen. He was specially talking about the forward thinkers that Maharasthra produced in 19th and 20th century along with the great warriors it produced in Marathi houses. We can safely that both these traditions have their roots in the Maratha Saint tradition. The latter day Marathi philosophers, reformist, military as well as political leaders based and derived their work from thoughts of Sant Dnyaneshwar and Sant Tukaram.

The Bhakti sampradaay is still vibrant and vigorous with activities in modern India. The work of Sri Ramdeo baba and Sri Sri Ravi Shankar is helping millions of people in various facets of life. The movements, based solidly on Bhakti, started by late Sri Panduranga Shastri Athavle (Swadhyay movement) or Swaminarayan Gurushri tradition is spreading the pollens of social work among youth. There are numerous other examples and working towards betterment of masses. The aim is spiritual as well as social welfare of the community. The goal is to create physically as well as mentally strong individual.

The goal’s still long way and needs tremendous hard work and dedication. But with such an inspiring past, the tradition is only to grow stronger and richer.

Notes:

* Source: Taken from www.bhagwad-geeta.us

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Krishna Bharadwaj



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Utho jaago vir yuvayon janani tumhe pukar rahi

Bharat ki Gaurav gatha tumhe lalkar rahi

Swami ji ke pryas ko nirathak na jaane do

Jab tak toot nahi jaati janjeere

Anvarat sangharsh ko chalne do

Kya huaa aisi aajadi ka

Jisme apnon ke hi gulaam hue

Pal pal ghut kar jeevan jeen a

Doosron ke hi mohtaaj hue

Kab tak dasata ka dansh jhelenge

Samprabhuta per aaghat praano ki kimat per bhi na hone denge

Apni bharat maa apni sanskriti ko hamne hi kyon bhula diya

Pashchim ki kalushit shaily ko jeevan main hamne kyon apna liya

Ho raha bhayankar vish vaman bharat ki rag rag main

Kab tak bhtkenge ham aashayon ke bhanwar main

Kathin ho raha yajna aaj swami ji ka

Kyon nahi ho raha yuva aaj apno hi ka

Vijayi bhav ka aashish bhi tab tak sakar nahi hota

Karmathta ka bindu bhi jab tak aakar nahi leta

Aao karain ek pran aaj

Karma yog ki jyoti ko viswa bhar mai fala denge

Gyan yog ki ganga ko vishwa bhar mai baha denge

Swami ji ke swarnim swapn ko sakar kar denge

Utho jaago vir yuvayon janani tumhe pukar rahi

Bharat ki Gaurav gatha tumhe lalkar rahi



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INSPIRING STORYAnbu Cheliyan

There is a beautiful story about a woman in India. She lost her needle in her house. She was too poor to afford a lightin her house, so she went out of the house and was searching it in the streets. A gentleman inquired from her whatshe was doing. She said that she was searching for her needle? The gentleman asked, "Where did you lose theneedle?" She said, "In the house." He said, "How unreasonable it is to search in the street a thing which was lost inthe house!" She said that she could not afford a light in the house and there was a lantern in the street. She could nothunt in the house, she had to do something, so she must hunt in the street.

This is exactly the way with the people. You have the Heaven within you; and yet you are searching pleasures in theobjects in the streets, searching that thing outside, outside in the objects of the senses.

(by Swami Rama Tirtha from Lecture delivered on December 17, 1902, in theAcademy of Sciences, San Francisco, U.S.A.)

The walls that imprison them are mental, not real.

A bear paced up and down the twenty feet that was the length of his cage. When, after five years, the cage wasremoved, the bear continued to pace up and down those twenty feet as if the cage were there. It was. For him!

Anthony de Mello, S.J.



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Motivational Story:

THE CHAINED ELEPHANT

As I was passing the elephants, I suddenly stopped, confused by the fact that these huge creatures were being held byonly a small rope tied to their front leg. No chains, no cages. It was obvious that the elephants could, at anytime,break away from their bonds but for some reason, they did not.

I saw a trainer near by and asked why these beautiful, magnificent animals just stood there and made no attempt toget away. "Well," he said, "when they are very young and much smaller we use the same size rope to tie them and, atthat age, it's enough to hold them. As they grow up, they are conditioned to believe they cannot break away. Theybelieve the rope can still hold them, so they never try to break free."

I was amazed. These animals could at any time break free from their bonds but because they believed they couldn't,they were stuck right where they were.



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Like the elephants, how many of us go through life hanging onto a belief that we cannot do something, simply becausewe failed at it once before?

It has been said throughout history that what ever you believe, with conviction, you can achieve. Don't be like thepoor elephant and go through your life stuck because of a limiting belief you were given or developed years ago. Takecharge of your life and live it to the fullest. You deserve the best!

Moral

Failure is part of learning; we should never give up the struggle in life.

It is also our belief that determines how much of our potential we will be able to tap. So you better examine some ofyour beliefs minutely. For example, do you believe that you can excel in whatever you do? Do you believe you arebad in mathematics? Do you believe that other people don't like you? Do you believe life is full of problems? What areyour beliefs about people?

No belief is right or wrong. It is either empowering or limiting. A belief is nothing but the generalization of a pastincident. As a kid if a dog bit you, you believed all dogs to be dangerous. To change a particular behavior pattern,identify the beliefs associated with it. Change those beliefs and a new pattern is automatically created.



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Subhashithaani

Source: The Mundaka Upanishad

Sloka

satyameva jayate n n tasatyena panth vitato devay na |yen kramanty ayo hy ptak m

yatra tat satyasya parama nidh nam ||

Meaning:

Truth alone triumphs; not falsehood.Through truth the divine path is spread out by whichthe sages whose desires have been completely fulfilled,reach where that supreme treasure of Truth resides.

Truth is more than truth-speaking. Truth is the symbol of perfection, a representation of the Divine Being.Adherence to truth means embracing the universal nature of the Reality. Therefore, truth wins victoryeverywhere. Truth is the essence of the Universal movement consisting of evolution and involution.Untruth is negative, whereas truth is positive. Through Truth the consciousness blossoms into moreexpanded experience, but untruth attempts to stifle consciousness altogether and disallows the expansion ofconsciousness causing, at the same time, the hardening of individuality.

It is Truth through which the divine way or the life of spiritual striving is spread before the aspiringindividuals. The universe as a spiritual organism to be striven for, is brought into the consciousness of theindividual through the practice of Truth. Truth is in fact the eye of the individual aspiring for the realisationof its Absolute nature. The sages got a vision of this Truth because they were absolutely free from suchdefects as deceit, delusion, fraud, pride, vanity and falsehood. They found the consummation of theirdesires and aspirations in this Absolute Truth. They became first desireless and then sought the Truth.Desire breeds falsehood, and desirelessness gives rise to Truth. Truth enables one to attain the SupremeTreasure which is the Absolute Truth.



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InspirationalQuotes By

SwamiVivekananda

Vivekananda'sQuotes (Source: http://www.vivekananda.org/)

"I am the thread that runs through all these pearls," and each pearl is a religion oreven a sect thereof. Such are the different pearls, and God is the thread that runsthrough all of them; most people, however, are entirely unconscious of it.

"Seek ye first the kingdom of God, and everything shall be added unto you." Thisis the one great duty, this is renunciation. Live for an ideal, and leave no place inthe mind for anything else. Let us put forth all our energies to acquire that whichnever fails--our spiritual perfection. If we have true yearning for realization, wemust struggle, and through struggle growth will come. We shall make mistakes,but they may be angels unawares.

“Comfort” is no test of truth; on the contrary, truth is often far from being“comfortable.”

“Face the brutes.” That is a lesson for all life—face the terrible, face it boldly. Likethe monkeys, the hardships of life fall back when we cease to flee before them.

“I do not want to get material life. I do not want sense-life but something higher.”That is renunciation. Then, by the power of meditation, undo the mischief that hasbeen done.

“Seek ye first the kingdom of God, and everything else shall be added unto you.”This is the one great duty, this is renunciation. Live for an ideal, and leave no placein the mind for anything else.

“The earth is enjoyed by heroes”—this is the unfailing truth. Be a hero. Alwayssay, “I have no fear.”

A few heart-whole, sincere, and energetic men and women can do more in a yearthan a mob in a century.

A tremendous stream is flowing toward the ocean, carrying us all along with it;and though like straws and scraps of paper we may at times float aimlessly about,in the long run we are sure to join the Ocean of Life and Bliss.

Above all, beware of compromises. Hold on to your own principles in weal or woeand never adjust them to others’ “fads” through the greed of getting supporters.Your Atman is the support of the universe—whose support do you stand in needof?

Above all, beware of compromises. I do not mean that you are to get intoantagonism with anybody, but you have to hold on to your own principles in wealor woe and never adjust them to others “fads” thought the greed of gettingsupporters.

Vivekananda'sQuotes

Change is always subjective. All through evolution you find that the conquest ofnature comes by change in the subject. Apply this to religion and morality, andyou will find that the conquest of evil comes by the change in the subjective alone.That is how the Advaitic system gets its whole force, on the subjective side ofman.

Change is always subjective. To talk of evil and misery is nonsense, because theydo not exist outside. If I am immune from all anger, I never feel angry. If amimmune from all hatred, I never feel hatred. Come out into the broad light of day,

come out from the little narrow paths, for how can the infinite soul rest content tolive and die in small ruts?

Come out into the universe of Light. Everything in the universe is yours, stretchout your arms and embrace it with love. If you every felt you wanted to do that,you have felt God.

Delusion will vanish as the light becomes more and more effulgent, load after loadof ignorance will vanish, and then will come a time when all else has disappearedand the sun alone shines.

Desire, ignorance, and inequality—this is the trinity of bondage.

Desire, want, is the father of all misery. Desires are bound by the laws of successand failure. Desires must bring misery. The great secret of true success, of truehappiness, is this: the person who asks for no return, the perfectly unselfishperson, is the most successful.

Do any deserve liberty who are not ready to give it to others? Let us calmly go towork, instead of dissipating our energy in unnecessary fretting and fuming.

Do not go for glass beads leaving the mine of diamonds. This life is a great chance.What, seekest thou the pleasures of the world? He is the fountain of all bliss. Seefor the highest, aim at that highest, and you shall reach the highest.

Do not hate anybody, because that hatred which comes out from you must, in thelong run, come back to you. If you love, that love will come back to you,completing the circle.

Do you think these sannyasi children of Sri Ramakrishna are born to simply to situnder trees lighting dhuni-fires? Whenever any of them will take up some work,people will be astonished to see their energy. Learn from them how to work.

Don't look back—forward, infinite energy, infinite enthusiasm, infinite daring, andinfinite patience—then alone can great deeds be accomplished.

Vivekananda'sQuotes

Anything that is secret and mysterious in these systems of yoga should be at oncerejected. The best guide in life is strength. In religion, as in all other matters,discard everything that weakens you, have nothing to do with it.

Are great things ever done smoothly? Time, patience, and indomitable will mustshow.

Are you unselfish? That is the question. If you are, you will be perfect withoutreading a single religious book, without going into a single church or temple.

As body, mind, or soul, you are a dream; you really are Being, Consciousness, Bliss(satchidananda). You are the God of this universe.

As long as we believe ourselves to be even the least different from God, fearremains with us; but when we know ourselves to be the One, fear goes; of whatcan we be afraid?

As soon as I think that I am a little body, I want to preserve it, to protect it, tokeep it nice, at the expense of other bodies; then you and I become separate.

As soon as you know the voice and understand what it is, the whole scenechanges. The same world which was the ghastly battlefield of maya is nowchanged into something good and beautiful.

Astrology and all these mystical things are generally signs of a weak mind;therefore as soon as they are becoming prominent in our minds, we should see aphysician, take good food, and rest.

Avoid excessive merriment. A mind in that state never becomes calm; it becomesfickle. Excessive merriment will always be followed by sorrow. Tears and laughterare near kin. People so often run from one extreme to the other.

Be a hero. Always say, “I have no fear.” Tell this to everyone—“Have no fear.”

Be brave! Be strong! Be fearless! Once you have taken up the spiritual life, fight aslong as there is any life in you. Even though you know you are going to be killed,fight till you “are killed.” Don’t die of fright. Die fighting. Don’t go down till you areknocked down.

Be not afraid, for all great power throughout the history of humanity has beenwith the people. From out of their ranks have come all the greatest geniuses of theworld, and history can only repeat itself.

Be not afraid of anything. You will do marvelous work. Be perfectly resigned,perfectly unconcerned; then alone can you do any true work. No eyes can see thereal forces; we can only see the results. Put out self, forget it; just let God work, itis His business.

Vivekananda'sQuotes

After every happiness comes misery; they may be far apart or near. The moreadvanced the soul, the more quickly does one follow the other. What we want isneither happiness nor misery. Both make us forget our true nature; both arechains--one iron, one gold; behind both is the Atman, who knows neitherhappiness nor misery. These are states, and states must ever change; but thenature of the Atman is bliss, peace, unchanging. We have not to get it, we have it;only wash away the dross and see it.

All is the Self or Brahman. The saint, the sinner, the lamb, the tiger, even themurderer, as far as they have any reality, can be nothing else, because there isnothing else.

All knowledge that the world has ever received comes from the mind; the infinitelibrary of the universe is in our own mind.

All power is within you. You can do anything and everything. Believe in that. Donot believe that you are weak; do not believe that you are half-crazy lunatics, asmost of us do nowadays. Stand up and express the divinity within you.

All that is real in me is God; all that is real in God is I. The gulf between God andhuman beings is thus bridged. Thus we find how, by knowing God, we find thekingdom of heaven within us.

All that is real in me is God; all that is real in God is I. The gulf between God andme is thus bridged. Thus by knowing God, we find that the kingdom of heaven iswithin us.

All truth is eternal. Truth is nobody’s property; no race, no individual can lay anyexclusive claim to it. Truth is the nature of all souls.

All who have actually attained any real religious experience never wrangle overthe form in which the different religions are expressed. They know that the soul ofall religions is the same and so they have no quarrel with anybody just because heor she does not speak in the same tongue.

Always discriminate--your body, your house, the people and the world are allabsolutely unreal like a dream. Always think that the body is only an inertinstrument. And the Atman within is your real nature.

Always discriminate—your body, your house, the people around, and the world areall unreal like a dream. Always think that this body is only an inert instrument.And the Atman within is your real nature.

Anything that brings spiritual, mental, or physical weakness, touch it not with thetoes of your feet.

Vivekananda'sQuotes

Each work has to pass through these stages—ridicule, opposition, and thenacceptance. Those who think ahead of their time are sure to be misunderstood.

Even the greatest fool can accomplish a task if it were after his or her heart. Butthe intelligent ones are those who can convert every work into one that suits theirtaste.

Every action that helps us manifest our divine nature more and more is good;every action that retards it is evil.

Every individual is a center for the manifestation of a certain force. This force hasbeen stored up as the resultant of our previous works, and each one of us is bornwith this force at our back.

Everything must be sacrificed, if necessary, for that one sentiment: universality.

Experience is the only teacher we have. We may talk and reason all our lives, butwe shall not understand a word of truth until we experience it ourselves.

Fear is death, fear is sin, fear is hell, fear is unrighteousness, fear is wrong life. Allthe negative thoughts and ideas that are in the world have proceeded from thisevil spirit of fear.

Fear is death, fear is sin, fear is hell, fear is unrighteousness. All the negativethoughts and ideas that are in this world have proceeded from this evil spirit offear.

Fill the brain with high thoughts, highest ideals, place them day and night beforeyou, and out of that will come great work.

First get rid of the delusion “I am the body,” then only will we want realknowledge.

Freedom can never be reached by the weak. Throw away all weakness. Tell yourbody that it is strong, tell your mind that it is strong, and have unbounded faithand hope in yourself.

Give up all desire for enjoyment in earth or heaven. Control the organs of thesenses and control the mind. Bear every misery without even knowing that youare miserable. Think of nothing but spiritual freedom.

Go on saying, “I am free.” Never mind if the next moment delusion comes andsays, “I am bound.” Dehypnotize the whole thing.

God is merciful to those whom He sees struggling heart and soul for realization.But remain idle, without any struggle, and you will see that His grace will nevercome.



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Shanti MantraSource: --Aitareya Upanishad

om van me manasi pratishthita mano me vacipratisthitamaviravirma edhi vedasya ma anisthah srutamme ma prahasih anenadhitenahoratra nsandadhamritam

vadisyami satyam vadisyami tanmamatatutadvaktaramavatu avatu mamavatu

vaktaram-avatu vaktaramaum santih santih santih harih om

Meaning:

O Almighty Lord! My speech is well established in my mind. My mind is well established in my speech. O Lord,please empower me to grasp and preach the Vedas. May I never forget Your teachings. Only by knowing You arewith me am I able to maintain my days and nights. I shall always only follow You. May You protect me. My dearLord, please protect me and my preceptor. O my dear Lord, please protect me and my preceptor and all thosearound me!



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ABOUT THE AUTHORS

• Swami Samarpanananda is a monk of the Ramakrishna Mission since 1980. His online blog can be foundat http://samarpanananda.blogspot.com/

• Dr. M Lakshmi Kumari was born in Kerala in 1936. She obtained her Masters in Botany from TravancoreUniversity, PhD. In Botany from Madras University and did her post-doctoral studies from UkrainianAcademy of Sciences, Kiev. USSR (1968-1970). She joined the Vivekananda Kendra, founded by Ma.Eknathji Ranade and was unanimously elected as its President after his death in 1984 – a position she helduntil 1995. She is also the founder and Chairman of Vivekananda Kendra Vedic Vision Foundation – anorganization started by Vivekananda Kendra at Kodungallur, Trissur District, Kerala. She is a prolific writerand has written extensively for the Vivekananda Kendra Patrika, Yuva Bharati and several other cultural andspiritual magazines in English and Malayalam. She represented the Vivekananda Kendra at the WorldParliament of Religions at Washington, Chicago and Calcutta in 1993, at Cape Town, South Africa in 1999,and at the World Hindu Conference, at Durban, South Africa in 1995. She is also involved in variouseducational activities, including Sandeepani Gurukulam and Sandeepani Shashi Vihar, where Sanskriteducation is imparted to students in the ancient gurukul style.

• Dr. Saroja Ramanujam holds numerous qualifications including a doctorate in philosophy based on herresearch on Sri Ramanujacharya’s Shri Bhasya, a Siromani in Sanskrit, based on her research on AdvaitaVedanta. In addition, she holds degrees in mathematics, economics, and philosophy and received the goldmedal of University of Madras. She has written extensively on a wide variety of subjects including SanatanaDharma, various philosophies and Indian culture. Her posts on Sribhashya of Ramanuja, Virodhaparihara ofVedanta Desika, Raghavayadhaveeyam of Venkatadhvari, Yadhavabhyudhaya of Vedanta Desika andTranslation in English of SriLakshminarayanahrdhyam are made into e -books in the websitesundarasimham.org and ahobilavalli.org. She has also written several commentaries on Bhagavad gita,Thiruppavai, Gopalavimsathi of Vedanta Desika, Bajagovindam of Sankara and finished the commentary forfirst 100 namas from Vishnusahasranama, Balakanda of Valmikiramayana and skandha 1 ofSrimadbhagavatham.

• Anbu Cheliyan is a devotee of Sri Ramakrishna, Holy Trinity and Swami Vivekananda moderator ofSwami Vivekananda and Inspiring stories communities. Works as Software Egnineer with IBM, Bangalore

• Ailachary Vasunandi Ji Spreading the knowledge of spiritualism since more than 30 Years & had writtenmore than 150 books on spiritualism & Jainism. His articles are also published regularly on magazine “SriSatyarthi Prakashan” & “Sri Sri Satya Bodh”.

For more detail, please Visit www.vasunandi.com



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• Chinmay Rahalkar is staunch devotee of Sanatana Dharma, actively participates in the discussion inHinduism Vidyarthi Seva Prakalpa communities has been part of the editorial team of Rashtra Chetana fromthe beginning and professionally working with State Street Bank in Boston.

• Sh. Krishna Bharadwaj devotee of swami ji, is working an engineer in Mahanagar TelephoneNigam Ltd, Delhi. & also an active member of Rashtriya Swayamsevak Sangh in Delhi.

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FeedbackWe have been extremely fortunate to have several eminent authors contributing to this issue, for which we

are very grateful to them. We look forward to several more contributions from them in the future.

The basic thought behind Rashtra Chetana is make the young minds aware about the history and culture ofIndia, and to inspire them to work for her future. With this objective in mind, we kindly urge you to read the issue,as well as forward the same to your friends or acquaintances.

The aim of any new beginning can only be constant improvement towards perfection and this is possible withfeedback from those for whom the endavour is undertaken. Hence we would also like to hear your comments,suggestions, thoughts or questions about the issue. These can be directed to [email protected] . If youwould like to regularly receive the future issues of the same, pleasedrop a line about it as well.

Hoping the efforts behind this magazine will be blessed by one and all,Hari Om!Rashtra Chetana Team.

||Satyam vada, dharmam chara||"Speak the truth, follow the path of righteousness".

Om Shanti Shanti Shanti!



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Reader Comments

48 Friday, 13 November 2009 12:52SISHIRa silent love story...Why Do We Shout In Anger? (Must Read) , amritam

47 Friday, 13 November 2009 12:28SISHIRThe right thought itself is enough to lead you to the right patha beautiful thought , amritam

46 Wednesday, 11 November 2009 11:21SISHIRIts said that through experience you will learn and through experience i have felt it....The Way to Control your EGO , Rashtra

44 Friday, 23 October 2009 14:37Nithin KumarwhyQUESTIONS AND ANSWERS , Administrator42 Saturday, 17 October 2009 08:55VineethaWow Hari...u did it again....great article...quite expected of u too...Great truths expressed clearly andpowerfully....Keep it up and post more...can u put this in ur blog too?

ViniTime Will Teach You , Administrator41 Thursday, 15 October 2009 20:11yatendra Kumarsuch type of inspirational stories really encourage our life...good work.....Tiger and the Fox , amritam40 Wednesday, 14 October 2009 04:32Ankur Agrawalamazing story sudhakar jiEXCELLENCE , amritam38 Monday, 28 September 2009 14:47rekhaExcellent so true..Why Do We Shout In Anger? (Must Read) , amritam37 Sunday, 27 September 2009 13:28Ramasubramanian S IyerExcellent, good story to impress people and send a message of love..Om Tat Sat.RamWhy Do We Shout In Anger? (Must Read) , amritam



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36 Saturday, 19 September 2009 14:46RichaHi Harikrishnan..

its awesome read..keep up the good work..looking forward to read more from you :)..Time Will Teach You , Administrator35 Monday, 14 September 2009 07:36chakkiarHai Hari...its great...!realy a good job!keep going to enlighten the people surround U

regards

chakkiarTime Will Teach You , Administrator

34 Wednesday, 09 September 2009 07:19chikkannaswamy vmThe Wooden Bowl , amritam31 Monday, 10 August 2009 10:43Aniruddha Mahendrakumar TalnikarBe honest with your parents, please. This is true that we have to accept the people who inconvenience us or make usfeel uncomfortable, but on the other hand that "soldier remove one son from his parents life".Son is notinconvenience to his parents or make them feel uncomfortable.ACCEPT PEOPLE AS THEY ARE , amritam

30 Saturday, 25 July 2009 17:16sreefalling at His is the only solution.....

" Sarva Dharman Parityajam, Maamekam Saranam Vraja" is what He said in Holy GitaAllow me to embrace your Lotus Feet !! , amritam29 Friday, 24 July 2009 15:11OnkarLet us remember Swamiji's words: "There is no chance for the welfare of the world unless the condition of women isimproved. It is not possible for a bird to fly on only one wing. Hence, in the Ramakrishna Incarnation the acceptanceof a woman as the Guru, hence His practicing in the woman's garb and frame of mind,* hence too His preaching themotherhood of women as representations of the Divine Mother."

13. Hence it is that my first endeavour is to start a Math for women. This Math shall be the origin of Gârgis andMaitreyis, and women of even higher attainments than theseAwakening the Matruchetana , Dr. M Lakshmi Kumari28 Wednesday, 22 July 2009 10:05RagI am blessed to know her personally as a wonderful devotee... :-) My hearty best wishes :-)



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Allow me to embrace your Lotus Feet !! , amritam27 Tuesday, 21 July 2009 06:16RenuGreat!This too will pass. , amritam26 Tuesday, 21 July 2009 06:11RenuWonderful poem..especially these lines .."...God Gave Me Nothing I WantedHe Gave Me Everything I Needed.."

Thanks for sharing it.Stay Blessed!When I Asked God for Strength ! , V P Singh25 Monday, 13 July 2009 15:43ShrinathAn excellent story...Hats off to the writer..:)This too will pass. , amritam24 Monday, 06 July 2009 13:28Anil BabuKnown about this from Dr. T.P. Sasikumar, very essential & usefulAbout Us , Administrator23 Friday, 03 July 2009 13:25prafeshthanksWhy We Shout When In Anger , amritam



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Message of Rashtra Chetana

Let us join hands to make a strong chain and work together to build a powerful nation - as a land of peopleempowered by unity, morality, values, knowledge, learning & understanding. Let us come together to discover thelotus of knowledge, which stays in the heart of Mother India. For ages, this great mother of ours has been ill-treatedby those who came from outside and didn't understand her divinity and purity. Let us raise her once again to hereternal throne as the spiritual guide and master of the world. Let us unite all Indians staying geographically withinIndia, as well as those staying even outside the borders of the land and bring them together to worship the Mother.Let us make our nation proud with our work. This is the divine dream of Rashtra Chetana.

Special Issue on Birthday of Swami Vivekananda

Documents

Transcript of Special Issue on Birthday of Swami Vivekananda