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Vedanta
1
The
Kesari
February 2019
1
The Vedanta Kesari
1
`15
A Cultural and Spiritual Monthly
of the Ramakrishna Order since 1914
F ebruary
2019
2
Regd. Off. & Fact. : Phone : 04172 - 244820, 651507,
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Ratha Saptami - Vasant Panchami
12 February 2019 10 February 2019
COVER STORY
On 6 Feb 1897, Saturday, people of Chennai gave a euphoric welcome to Swami
Vivekananda on his triumphant homecoming from the West. Streets were lavishly decorated,
triumphal arches were erected, mottoes were blazoned on all sides, and there was a perpetual
shower of flowers at every point on the route to Castle Kernan (now Vivekananda House)
where Swamiji was lodged. The whole Hindu society stood awakened and invigorated. The
Cover Page recaptures that day.
3
106
th
T he V edanta K esari Year of Publication
A Cultural and Spiritual Monthly of The Ramakrishna Order
FEBRUARY Vol. 106, No. 2
2019 CONTENTS ISSN 0042-2983
11 16
Reminiscences of Sargachhi Sister Nivedita and the Hindu Society
Swami Suhitananda Dr. Purba Sengupta
FEATURES
49 21
Th
Ve
e
da
s
7 Dakäiëàmùrti Stotra
8 Yugavani
The Braahmanas 9 Editorial The Story of a Locket
Lakshmi Devnath 25 Pariprasna Dr. Hironmoy N. Mukherjee
27 Vivekananda Way
31 Special Report Ramakrishna Math & Ramakrishna
What is Religion? 45 Book Reviews Mission:Synopsis of the Governing
Body Report for 2017-18
46 Topical Musings
49 The Vedas: An Exploration
52 The Order on the March
48 31
Ramakrishna-
A Message to Garcia Vivekananda in ‘The Land of Five Rivers’
Swami Atmashraddhananda
s
in g
us
46 32 34
lM
ica
Top
Editor: Swami Mahamedhananda
Published by Swami Vimurtananda, Sri Ramakrishna Math, Chennai - 600 004 and
Printed by B. Rajkumar, Chennai - 600 014 on behalf of Sri Ramakrishna Math Trust, Chennai - 600 004 and
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The Vedanta Kesari
Sri Ramakrishna Math,
Mylapore, Chennai 600 004
h(044) 2462 1110
e-mail: thevedantakesari@chennaimath.org
Website : www.chennaimath.org
Dear Readers,
The Vedanta Kesari is one of the oldest cultural and spiritual magazines
in the country. Started under the guidance and support of Swami
Vivekananda, the first issue of the magazine, then called Brahmavadin,
came out on 14 Sept 1895. Brahmavadin was run by one of Swamiji’s
ardent followers Sri Alasinga Perumal. After his death in 1909 the
magazine publication became irregular, and stopped in 1914
February 2019
whereupon the Ramakrishna Order revived it as The Vedanta
Kesari.
Swami Vivekananda’s concern for the magazine is seen
in his letters to Alasinga Perumal where he writes: ‘Now I am
bent upon starting the journal.’ ‘Herewith I send a hundred
4 dollars…. Hope this will go just a little in starting your
paper.’ ‘I am determined to see the paper succeed.’ ‘The
Song of the Sannyasin is my first contribution for your
The Vedanta Kesari
journal.’ ‘I learnt from your letter the bad financial state that
Brahmavadin is in.’ ‘It must be supported by the Hindus if
they have any sense of virtue or gratitude left in them.’ ‘I pledge
myself to maintain the paper anyhow.’ ‘The Brahmavadin
is a jewel—it must not perish. Of course, such a paper
has to be kept up by private help always, and we will
do it.’
For the last 105 years, without missing a single issue, the magazine has been carrying the
invigorating message of Vedanta with articles on spirituality, culture, philosophy, youth, personality
development, science, holistic living, family and corporate values.
Over the years, production and
publication costs have gone up manifold.
PERMANENT FUND
A non-commercial magazine like this can To become self-supporting
continue its good work only with the generous
To establish the magazine on firm financial
financial support and active assistance of well-
footing please contribute to the Permanent
wishers.
Hence, we appeal to our readers and Fund.
admirers of Swamiji to support us by donating Names of the donors will appear in the
to the following schemes: magazine.
SPONSOR A PAGE GIFT TO LIBRARIES
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February 2019
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February 2019
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The Vedanta Kesari
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reaching 1946 libraries....
LIBRARY SCHEME
SL.NO. NAMES OF SPONSORS AWARDEE INSTITUTIONS
1. Dr. R. Subramaniya Bharathiyar, Vivekananda Foundation, Mysuru, Karnataka
2. -do- Ramakrishna Seva Sangha, Ramakrishna Nagar, Mysuru
3. -do- Badarikashrama, Madehalli, Turuvekere, Karnataka
4. -do- Sri Ramakrishna Vivekananda Ashrama, Kunigal Road, Tumkur, Karnataka
5. -do- Swami Vivekananda Athmajnana Sevalayam, Udupi, Karnataka
6. -do- Sri Ramakrishna Ashrama, Davanagere, Karnataka
7. -do- Sri Ramakrishna Vivekananda Ashrama, Harihar, Karnataka
8. -do- Sri Sharadashrama, Hiriyur, Karnataka
9. -do- Ramakrishna Tapovan, Kariangala, Bantwal, Karnataka
10. -do- Sri Sharadashrama, Challakere, Karnataka
11. -do- Sadhanashrama, Davanagere, Karnataka
To be continued . . .
Verse 2
बीजस्यान्तरिवाङ्कुरो जगदिदं प्राङ्निर्विकल्पं पुनः
मायाकल्पितदेशकालकलनावैचित्र्यचित्रीकृतम् ।
मायावीव विजृम्भयत्यपि महायोगीव यः स्वेच्छया
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ।। २ ।।
2. Obeisance to him, Árì Dakäiëàmùrti, who
PA G E S P O N S O R : S R I M AT S WA M I G A U TA M A N A N D A J I , S R I R A M A K R I S H N A M AT H , C H E N N A I
is the Guru, who, out of his free will, like the
magician or a great yogi, manifests this world,
which was, before creation, undifferentiated even
as the sprout was within the seed and became
variegated later, on account of its association
with space and time brought forth by màyà.
This verse forms the basis for the
presentation of the Advaitic view of creation.
Incidentally, the other schools are brought in and
refuted. Whereas most of these schools depend
February 2019
upon two methods of knowledge, viz. pratyakäa
(direct perception) and anumàna (inference),
laying great emphasis on the intellect and
reasoning, the Vedànta school depends primarily
on àptavàkya or áabda (verbal testimony of
7
the scriptures), using logic also, to meet the
other schools on their own grounds. Dakäiëàmùrti Stotra
The Vedanta Kesari
The main contention of Advaita - Sri Shankaracharya
Vedànta is that the fundamental Truth is one, without a second, Advitìya. It is Brahman or Àtman
which is pure existence (sat), pure consciousness (cit) and pure bliss (ànanda). Since this world is a
fact of our experience and since its creation has to be explained somehow to satisfy our curiosities,
this verse is giving two examples: Firstly, this world of wonderful varieties existed in Ìávara,
even as a mighty tree with its several roots, branches, leaves and fruits, existed in its seed, in an
undifferentiated form. When the màyà power of Ìávara, under His direction, projected deáa (space)
and kàla (time), this ‘seed’ of the world got evolved into all its varieties. Secondly, this projection of
the world is not a real creation like the potter making a pot out of clay, but the illusory manifestation
brought about by Ìávara just by His own will, like the magician or a yogi (like Viávàmitra) producing
articles of magic. This obviates the need for a material cause outside Ìávara which would otherwise
militate against the conception of Advaita.
There are plenty of references in the scriptures to this Advaitic view of creation:
तस्माद्वा एतस्मादात्मन आकाशः सं भूतः।
‘From this Àtman, verily, àkàáa (ether) was produced.’ —Taittirìya Upaniäad (2.1);
सदेव सोम्येढमग्र आसीत्
‘My dear, in the beginning, Reality alone existed’ —Chàndogya Upaniäad (6.2.1);
तदैक्ष्त बहु स्यां प्रजायेयेति
‘It thought—“Let me become many! Let me give birth!” ’ —Chàndogya Upaniäad (6.2.3);
यतो वा इमािन भूतािन जायन्ते।
‘That from which all these beings are born.’ —Taittirìya Upaniäad (3.1).
Dakäiëàmùrti Stotra with Manasollasa. Translated and Annotated by Swami Harshananda
Yugavani
GURU
M aya is nothing but the egotism of the embodied soul. This maya, that is to
say, the ego, is like a cloud. The sun cannot be seen on account of a thin
patch of cloud; when that disappears one sees the sun. If by the grace of the guru
one's ego vanishes, then one sees God. All the knots of ignorance come undone in the
twinkling of an eye, through the guru's grace. Do you know what it is like? Suppose a
room has been kept dark a thousand years. The moment a man brings a light into it, the
darkness vanishes. Not little by little.
One needs faith—faith in the words of the guru, childlike faith. One understands
the scriptures better by hearing them from the lips of the guru or of a holy man. Then
one doesn't have to think about their non-essential part. One attains God by following
February 2019
the guru's instructions step by step. The guru is like a companion who leads you by the
hand. It is like reaching an object by following the trail of a thread. There can be no fear
if the guru's grace descends on one.
If a man in the form of a guru awakens spiritual consciousness in you, then know
for certain that it is God the Absolute who has assumed that human form for your sake.
8 When the disciple has the vision of the Ishta, through the guru's grace, he finds the guru
merging in Him. Satchidananda alone is the guru.
Anyone and everyone cannot be a guru. It is not good to be a guru by profession.
The Vedanta Kesari
One cannot be a teacher without a command from God. But it won't do if a man only
imagines that he has God's command. God does reveal Himself to man and speak. Only
then may one receive His command. How forceful are the words of such a teacher! They
can move mountains. But mere lectures? People will listen to them for a few days and
then forget them. They will never act upon mere words.
A man who is himself ignorant starts out to teach others—like the blind leading
the blind! Instead of doing good, such teaching does harm. After the realization of God
one obtains an inner vision. Only then can one diagnose a person's spiritual malady and
give instruction. A huge timber floats on the water and can carry animals as well. But a
piece of worthless wood sinks, if a man sits on it, and drowns him. Therefore, in every
age God incarnates Himself as the guru, to teach humanity.
Renunciation of the world is needful for those whom God wants to be teachers of
men. One who is an acharya should give up kamini-kanchana, lust and
greed. It is not enough for him to renounce only mentally; he should
also renounce outwardly. Only then will his teaching bear fruit.
—Compiled from The Gospel of Sri Ramakrishna
Editorial
The Task Before Us
Today, there is a growing fear that the shraddha ceremony of his father. He was
Sanatana Dharma is under threat; that it is assisted by his two young sons. When they sat
being defamed, distorted, and weakened. for worship with eyes closed, their pet cat ate
Some of our ancient customs and beliefs are the naivedya before it could be offered. The man
PA G E S P O N S O R : S WA M I B A N E S H A N A N D A , V E D A N TA S O C I E T Y, G E R M A N Y
being swept away under the hammer blows arranged for new naivedya and also put the cat
of different forces — forces of social justice, in a corner and covered it with a wicker basket.
of malice, and of ignorance. There are people The cat was let out after the worship. The next
clamouring to change ancient temple customs; year, before the worship began, the cat was
some are out to discover the caste of Hindu confined to the same corner with the basket
February 2019
gods; some are crying hoarse that Hinduism over it. This practice continued for many years.
has become intolerant of other faiths; some One day the man himself passed away. Now
indulge in all kinds of deceptions to wean his two grown-up sons got ready to perform
Hindus away from their faith; and some regard his shraddha ceremony. Just when the worship
animals as more sacred than fellow human was about to begin, the elder brother exclaimed,
beings! In short, the religion that enshrines ‘My God! We have forgotten an important ritual
9
eternal, universal truths seems to be losing its of our sacred tradition!’ ‘What is it?’ asked
fire. the younger brother anxiously. ‘Don’t you
The Vedanta Kesari
In his first write-up for Udbodhana, the remember, how at every shraddha ceremony our
Bengali monthly of the Ramakrishna Order, father would keep a cat in that corner covered
Swami Vivekananda makes an interesting with a wicker basket?’ replied the elder brother.
observation. Pointing out to the fast paced As the pet cat too had died by then, the younger
changes in sentiments, manners, customs and brother rushed to the market and purchased a
morals that the British Raj enforced upon the new wicker basket and a new cat in the name
Hindu society, Swamiji writes: ‘Slowly and of the dear departed father. The worship began
slowly, by the strong dint of law, many of our with a cat once again kept in the same corner
most cherished customs are falling off day by covered in a basket! A ‘sacred’ tradition had
day — we have no power to withstand that. been safeguarded!!
And why is there no power? Is truth really The sooner such cat-basket customs
powerless? “Truth alone conquers and not are weeded out from our faith, the better for us.
falsehood.” — Is this Divine Vedic saying false? But what if we in ignorance discard the very
Or who knows but that, those very customs fundamentals of our religion, like throwing the
which are being swept away by the deluge of baby out with the bathwater?
the power of Western sovereignty or of Western To avoid this danger, the first thing we
education were not real acharas, but were have to do is to learn to distinguish between
anacharas after all.’ the essentials and the nonessentials of Sanata
How are acharas corrupted? A parable Dharma. The essentials are eternal and based
explains this. Once a man was performing upon the immortal nature of man, and are
as recorded in the Vedas, the Upanishads. In the name of secularism, or just plain laziness
Everything else are non-essentials, are customs we have failed to assimilate our cultural and
which have value only for a certain time; and spiritual knowledge into the mainstream
as Swami Vivekananda points out, if after education system. We have forgotten Swami
a time they are not replaced by something Vivekananda’s advice that, ‘The secret of a true
essential, they become positively dangerous. Hindu’s character lies in the subordination
Swamiji reassures us, ‘This you have always of his knowledge of European sciences and
to remember that because a little social custom learning, of his wealth, position, and name to
is going to be changed you are not going to that one principal theme which is inborn in
lose your religion, not at all.’ Again, he says, every Hindu child – the spirituality and purity
‘Whatever is weak and corrupt is liable to die of the race.’
— what are we to do with it? If it goes, let it Even our children are pushed into the
go, what harm does it do to us? What is strong whirlpool of competition without giving them
and invigorating is immortal. Who can destroy a real opportunity to imbibe the fundamentals
that?’ of our culture and spirituality. Parents and
The point is that we should have a firm educators should give ear to Sister Nivedita
grip on the immortal fundamentals of Sanatana who declares that the development of the child
February 2019
Dharma. This is not just for our sake, but for is for the good, not of himself, but of jana-desha-
the good of the world. Swamiji never tired of dharma. She writes: ‘Why are you going to
telling us that the mission of modern India is school?’ says the mother to her little one, at the
‘to conserve, to preserve, to accumulate, as it moment of parting. And the child answers, in
were, into a dynamo, all the spiritual energy of some form or other, growing clearer and more
10 the race,’ and then pour forth that concentrated eager with growing age and knowledge, ‘That
energy in a deluge upon humanity to help it ‘to I may learn to be a man, and help!’ There is no
The Vedanta Kesari
realise its own true, divine nature.’ fear of weakness and selfishness for one whose
The next thing is to be proud of our whole training has been formed round this
spiritual heritage. In his reply to the welcome at nucleus. This, the desire to serve, the longing
the World’s Parliament of Religions, in Chicago to better conditions, to advance our fellows, to
on 11 September 1893, Swamiji repeatedly lift the whole, is the real religion of the present
professed his pride in being a Hindu. Then, day. Everything else is doctrine, opinion,
right from his first public address on returning theory. Here is the fire of faith and action. Each
to India in 1897, he reminded Hindus that day should begin with some conscious act of
they were inheritors of ‘the most wonderful, reference to it. A moment of silence, a hymn,
convincing, broadening, and ennobling ideas a prayer, a salutation, any of these is ritual
found only in’ Vedanta. He declared that sufficient.’
India still survived as a nation because it held These then are the sacred tasks that every
on to God, ‘to the treasure-house of religion Hindu has to take up today: understand the
and spirituality.’ Therefore, he said, we should fundamental universal teachings of Vedanta;
keep religion as the backbone of our national strive utmost to live up to them; and then with
life. a missionary zeal take these life-giving truths
Unfortunately, most of the educated to the ‘homes of the poorest and the lowest, as
Hindus are today drowned in self-preservation well as of the richest and the highest.’ If this is
with all their energies and time spent in earning done, no power on earth or heaven can harm
a livelihood and then indulging in recreations. Sanatana Dharma, the Eternal Religion.Reminiscences
Reminiscences of Sargachhi
SWAMI SUHITANANDA
Conversations with Swami Premeshananda (1884-1967) a disciple
of Holy Mother Sri Sarada Devi.
35 (Continued from prvious issue. . .)
are polluted by fate, and who are careless,
malicious, and quarrelsome. There are also
9.9.60 fellows who embrace the life of renunciation
PA G E S P O N S O R : S R I V E N K ATA R A M A N A N T. , C H E N N A I
February 2019
Maharaj: Can you tell me your identity but don’t follow their vows, who are unclean,
when you were just a foetus? Were you beggarly, and live family lives, who perform
then a Hindu or a Muslim, a Bengali or a austerities living in villages and are greedy for
Bihari? You then had only one reality – your money.’
‘I’ consciousness. This is what is known as
awareness or consciousness. 10.9.60 11
Wherever you stay, you have to abide Question: Is it the sannyasi’s job to reform
by the rules and customs of that place. Some society?
The Vedanta Kesari
sadhus have been living in Kashi for twenty Maharaj: Not at all. However, a sannyasi
years, yet they have not learnt Hindi. But has to keep watch from a distance and ensure
the Christian missionaries learn the Santhali that such tasks are carried out properly. He
language and teach the Santhals. When a sadhu has to train suitable workers, assign them the
is posted to Kanpur, he must become a full- responsibility of carrying out such work and
fledged Kanpuri. Only then he can be called a then observe whether or not it is done properly.
real sadhu. In our country as yet we do not have
A sadhu has to remain extremely alert. I capable leaders. Those whom you see belong
have seen sadhus for whom only two things to the class of ordinary workers. They want to
are important – pranam and pranami (receiving do all the work by themselves. For example,
the devotees’ salutations and receiving their suppose a worker has the responsibility of
offerings). You can’t imagine how low some tilling the land and he is cultivating eggplants.
sadhus stoop in the name of performing duties! The owner comes and plants two cucumber
Do you remember those verses composed by saplings, just to show that the land is under
Sridhara Swami? Recite them – his management! He doesn’t care whether
प्रमािदनो बहिश्र्चित्ताः पिशुनाः कलहोत्सुकः his act will improve or damage the land.
सन्यासिनोऽपि द्दश्यन्ते देवसन्दू षिताशयाः। Our leaders today are like that owner. A true
अव्रता वटवोऽशौचा भिक्षवश्र्च कु टुम्बिनः। leader keeps himself in the background and
तपस्विनो ग्रामवासी न्यासिनोऽत्यर्थलोलुपाः।। monitors from there the work done by others.
‘One comes across sannyasis whose Whenever anyone is in difficulty, the leader
minds are outwardly oriented, whose thoughts steps in, sets it right, and then withdraws. Theperson entrusted with the task then continues brotherhood. All aspire to the same goal. Just
to manage the work. The leader has to totally see all the places they come from–Saradapeeth,
forget his ego and be one with the team Narendrapur, and even from far-off Madras,
members. Madhya Pradesh, and Bombay. Here is an old
All activities should be performed as a man in a remote area – who holds no position,
unit. Suppose you worship the Lord in the nor wields any power – yet why do they come
shrine and by chance you are delayed. It doesn’t to him? This is because love is the life of this
matter; I will go and quickly finish the worship. Order. It has so happened that a young man
On another occasion you come forward to help comes here because there is nobody to
me in my work. Onlookers will see that all are sympathise with him; no one has time to look
engaged in one single task. However, such a after the newly joined novitiates. I truly love
mode of work is possible only when four or five people; there is not a whit of hypocrisy in this.
persons are involved. If there are many people, This is the true test: whether you are
this method may be disruptive. Our sadhus moving towards God, and whether you can
are university-degree holders. Truly, they are love all living beings सर्वभूत स्थमात्मानं … [he
good sadhus. They don’t have any dearth of beholds] the Self in all beings’ (Gita 6:29).
renunciation, austerity, knowledge, or devotion. Besides, we don’t have a wife, sons, property, or
February 2019
But they are unable to work together in a group land; all we have is a little love. So, whoever
through mutual consultation. Leaders cannot be comes to us, we can only give them a little love.
made – leaders are born. Swamiji said that Sri Ramakrishna is ‘L-O-V-E
Can training be imparted through books personified’.
alone? Participating in games and mixing with Indeed, we went to Sri Ramakrishna’s
12 others in work is the right kind of education. monastic disciples and found the same love in
After visiting Oxford, somebody said, ‘When do them. How sweet were their words! You can
The Vedanta Kesari
they study here? There are only competitions, bind others with love. No relationship lasts
sports and games, functions, dining together, unless it is based on culture. We can build a
and such things!’ Proper education happens relation frivolously, but it lasts only a few days.
when both the sensory nerves and the motor Question: What should we do if there is an
nerves function equally well. inimical environment in the ashrama?
Maharaj: Even if the environment in
11.9.60 an ashrama is bad, you should not put
Question: What if we receive blows for it in difficulties by leaving it. You should
sticking to the path of truth? pray to Sri Ramakrishna day and night
Maharaj: This is the very reason that you and watch out for an opportunity to leave it.
have embraced sannyasa. You have joined the Run away post-haste as soon as you get such
Order to live by high ideals. If you remain on an opportunity. If the new place you go to is
the path of truth, nobody can harm you. You also bad, then again seek the opportunity to
are bound to win in the end. The man who leave.
drubs you with shoes now, will perhaps later Beware! Never get into a conflict. It will
worship you and after five years even take the disturb your mind. You should not be obstinate
dust of your feet! I have seen such things with in your dealings with those who hold power. I
my own eyes. hope you recall Sri Ramakrishna’s instructions
Young monastics of our Order come here in this matter.
just to visit. Well, why shouldn’t they? This is a (To be continued. . .)Sri Ramakrishna Math
(A Branch of Ramakrishna Math & Ramakrishna Mission, Belur Math)
Puranattukara P.O., Thrissur-680 551, Kerala.
Phone Office: 0487-2307719; 082817 82193; 095261 72929
E-mail: thrissur@rkmm.org; thrissur.publication@rkmm.org Web.: www.rkmthrissur.org
Appeal for Financial Help for Constructing
‘Publication & Research Centre’
at Sri Ramakrishna Math, Thrissur, Kerala.
Namaste.
‘Sri Ramakrishna Math’ situated at Puranattukara near Thrissur city in Kerala is a branch
of ‘Ramakrishna Math & Ramakrishna Mission’. Established as early as 1927 with a Gurukulam
(hostel) for educating the poor Harijan children of the locality, this branch of the Ramakrishna
Movement has since been tirelessly serving the society in a number of areas including value
education, healthcare, propagation of Dharma, publication of Vedantic texts and spiritual
February 2019
ministration.
The Publication Dept. of
this Math has published 300-odd
books. By its unique service of
decades, this Publishing House
has contributed to the material and 13
spiritual progress of the society.
The Vedanta Kesari
Although it has developed over
the years, its infrastructure has not
developed in line with the increase
in the volume of work and the
Dept. now works under spatial
constraints.
It is under these circumstances that we plan to build a 4-storeyed ‘Publication and Research
Centre’, estimated to cost Rs. 6 crores. The new building will house the Publication Godown,
Despatch Office, Publications Office (Books Section), Prabuddhakeralam Magazine Office, Public
Library, Research Section, Living Rooms for Monks and Guests etc.
So, we request our devotees and well-wishers to make generous contributions to realize this
unique project. I am fully sure that this project will contribute greatly to the welfare of society
for decades to come. We will be greatly thankful to you if you could contribute even partially.
Your donations may be sent as DD/Cheque in the name of ‘Sri Ramakrishna Math’ or
transferred to our bank account: A/c Name: SRI RAMAKRISHNA MATH; SB A/c Number:
6711843752; Bank Name: Kotak Mahindra Bank; Branch Name: Thrissur; IFS Code:
KKBK0000596. All donations are exempt from income tax under section 80-G of the I.T. Act.
Thanking you in anticipation, Yours sincerely and affectionately,
Swami Sadbhavananda
AdhyakshaSri Ramakrishna Ashram, Nettayam
(A Branch Centre of Ramakrishna Math, belur Math, W.B.
Sasthamangalam, Thiruvananthapuram - 695 010
Phone: 0471 - 2722125, 2722453, 2727607, 2726603, 2727393
Email: thiruvananthapuram@rkmm.org
Dear Devotees,
Please accept our greetings and best wishes.
The temple at Sri Ramakrishna Ashrama, Nettayam, Thiruvananthapuram was constructed
between 1916 and 1924. Revered Swami Brahmanandaji Maharaj, the spiritual son of Sri
Ramakrishna, and the first President of Ramakrishna Math, laid the foundation stone of this
Ashrama in 1916 and Revered Swami Nirmalanandaji Maharaj consecrated it in 1924. Revered
February 2019
Swami Vijnananandaji Maharaj, another direct disciple of Sri Ramakrishna visited this Ashrama
and had a vision of Sri Ramakrishna in the shrine. The Ashrama is located on a hilltop at Nettayam
in Trivandrum. This hundred-year-old Ashrama is an ideal place for worship, japa and meditation
and is an inspiration for sincere spiritual aspirants. Many senior monks of Ramakrishna Math have
stayed and did tapasya here. Devotees visiting this serene, calm and holy place experience its
14 spiritual current.
Due to ageing, this important shrine is in a dilapidated condition and often leaks at several
places during monsoon. As such, a thorough revamping of the roof and other parts of the structure
The Vedanta Kesari
including the rubble construction has to be done immediately to preserve it for posterity. The
repair & renovation project will cover civil, electrical and structural work. It is estimated to cost
rupees 52 lakhs. The Ashrama has to mobilize this amount immediately for completing this noble
work as early as possible so that the next all Kerala Sri Ramakrishna Devotees’ Conference in May,
2019 can be held in the renovated Ashrama.
We earnestly request you to donate generously for this holy endeavor and be blessed by
Sri Ramakrishna.
Praying for the blessings of the Holy Trio, Yours in Sri Ramakrishna,
5th December, 2018 Swami Mokshavratananda,
Adhyaksha.
Donations may be sent in favor of “Sri Ramakrishna Ashrama, Thiruvananthapuram” in
the above address or deposited in any of the following bank accounts directly with an sms to
(mob)8289916882.
Savings a/c Name & No.
1. State Bank: Sri Ramakrishna Ashrama Charitable Hospital 30549599482
IFSC:SBIN0004685 Jawaharnagar Branch
2. Syndicate Bank: Sri Ramakrishna Ashrama Charitable Hospital 40182200003630
IFSC:SYNB0004018 Sasthamangalam Branch
3. Canara Bank: Sri Ramakrishna Ashrama Charitable Hospital 0821101007005
IFSC:CNRB 0000821 Sasthamangalam Branch
4. FCRA a/c: Sri Ramakrishna Ashrama Charitable Hospital 0821101008404
SWIFT Code:CNRBINBBTDCSri Ramakrishna Advaita Ashrama
Ashramam Road, Kalady
Dist: Ernakulam-683574, Kerala
Email: kalady@rkmm.org Ph: 0484-2462345/2461071
An appeal to Devotees and Well-wishers
Kalady is the Birthplace of ADI SHANKARA, a great spiritual leader, and founder of Advaita
School of Vedanta. This Ashrama is situated on banks of river Purna. Centre began in the year 1936 and
further affiliated to Ramakrishna Math, Belur Math in 1941. Swami Agamananda, a disciple of Swami
Brahamananda is the founder President of this Centre. From the inception, this Ashrama is an important
hub of activity for Spirituality, Social reformation and Welfare Service in Kerala. We are rendering
tirelessly invaluable service to the people in the field of Welfare and Education from past 77 years.
Ashrama is conducting multifarious social activities through Educational institutes, Hostel,
Community Centre, Computer and Typewriting training centres. Ashrama has a Universal Temple,
Auditoriums and School with play grounds for day scholars from Kindergarten to +2 supported with
February 2019
School Buses & School Libraries. Since 1966 Ashrama is running Gurukulam (Hostel) for Boys for
both Schedule Tribes and general section. A Computer and Typewriting training centre for Schedule
Castes which helps them for seeking Government and Private Company jobs. It has a sub-centre at
Muvattupuzha.
Ashrama depends largely on the contributions from devotees and well wishers like you for
sustaining the above activities. Often our financial resources dries up quickly owing to meagre regular
donations, insufficient corpus funds and spiraling cost of living. Hence we humbly appeal to our 15
devotees to contribute as well as to inspire friends and relatives to participate in the noble cause for the
services mentioned below.
The Vedanta Kesari
Sl No. Activity Annual expenses
1. General - Sri Ramakrishna Puja, Jayanti Celebrations, Ashrama 25 Lakhs
establishments, Nitya Annadanam & Sadhu Seva.
2 Education – School establishment expenses, Building maintenance, Up- 10 Lakhs
gradation and modernization of School activities. Commute facilities
maintenance etc.
3 Welfare & Social Services – Sri Ramakrishna Gurukulam (Hostel) building 15 Lakhs
Maintenance. Schedule Tribe Welfare, Schedule Caste Skill Training-
Computer Training, Typewriting etc. Poor and widow pecuniary aid.
4. Purchase of new Generator - For the stand-by electricity supply to 6 Lakhs
Temple, Office, Gurukulam Hostel, Monks Quarters and Guest House.
You may send your kind contributions by Cheque/DD/ (In the name of “Sri Ramakrishna Advaita
Ashrama”). For Electronic transfer (Canara Bank, Kalady, IFSC Code: CNRB0002921, Savings Bank
Account Number: 2921101005444). Please send an E-mail after sending donations with full address
and PAN number to kalady@rkmm.org. The contributions are eligible for exemption u/s 80G of the
Income Tax Act. Contribution above Rs.25,000/- will be taken as endowment fund.
May Bhagavan Sri Ramakrishna shower his choicest blessings in all your endeavors is our sincere
prayer.
Yours in the service of the Lord,
Swami Srividyananda
AdhyakshaArticle
Sister Nivedita and
the Hindu Society
DR. PURBA SENGUPTA dwelt on mysticism
and was full of
The word ‘Hindu’ came to be coined by superstitions.
the Persians. That was their way of pronouncing They declared that
the river Sindhu (Indus) which marked the it advocated ‘strange
western frontier of the ancient Aryan settlement things’ like worshipping
in Punjab. Consequently, they used the word idols and cows, and it did
Hindu to refer to the followers of the eternal not treat its women with due
February 2019
religion who lived in the Sindhu valley. From respect. At this juncture, Nivedita made such
time immemorial, Hindu religion was subject a revolutionary presentation of Hinduism
to repeated attacks by the belief systems and that it created a huge tumult in the western
philosophy of the invading religions. Though world. It was a time when the whole world was
wounded, the Hindu religion or Hinduism has thirsting for a new meaning of life; an earnest
survived all these attacks from medieval times call for discovering the Truth was knocking
16
to the present age, and held aloft its tenets. It the doors of their hearts. Swami Vivekananda
is this very religion that a woman from a far- led this scorched humanity into the soothing,
The Vedanta Kesari
off land heartily embraced. Her adoration for liberal shade of Hinduism. The world heard
the religion was not a mere gush of emotion, this Hindu saint proclaim, ‘Heirs of immortal
but founded on the bed-rock of rationales. bliss – yea, the Hindu refuses to call you
According to her, Hinduism and India were sinners.’ Sister Nivedita, like his mind-borne
synonymous. In her profound love for India daughter, marveled, felt encouraged, dedicated
there was a slice of such love for the Hindu herself to fulfill her guru’s mission, and stood
society too. This lady was Sister Nivedita. enlightened.
Source: Her Guru Swami Vivekananda’s Speech at Chicago
Nivedita’s love for Hinduism and the In his Chicago addresses, Swami
Hindu society originated from her guru Vivekananda had said on 11 September
Swami Vivekananda, whom she knew as ‘the 1893, ‘I thank you in the name of the most
Cyclonic Hindu Monk.’ Swamiji taught her the ancient order of monks in the world…..these
fundamental tenets of Hinduism. It was the men from far-off nations may well claim the
time when Karl Marx, in his book Asiatic mode honour of bearing to different lands the idea
of Production had expressed his deep revulsion of toleration. I am proud to belong to a religion
for Hinduism. The Christian missionaries too which has taught the world both tolerance
repeated his words and said that Hinduism and universal acceptance.1 On 19 September,
The author is a sociologist working as a scholar of Indology at Ramakrishna Mission Institute of Culture,
Kolkata and writes regularly on Indian mythology and Ramakrishna-Vivekananda literature. This article
originally in Bengali is translated by Lisa Sen. senguptapurba@gmail.comhe spoke exclusively on Hinduism. Referring India, Hinduism was sub-divided into sects
to this address titled ‘Paper on Hinduism’, like Vaishnavism and Shaivism. Jainism and
Nivedita later wrote, ‘Of the Swami’s address Buddhism too had their source in the founding
before the Parliament of Religions, it may be structure of Hinduism. These divisions
said that when he began to speak it was of “the presented different ideas and beliefs. The need
religious ideas of the Hindus”, but when he of the hour was for Indians to understand that
ended, Hinduism had been created.’2 Nivedita these sects and faiths were presenting different
formed a concrete idea about Hinduism from facets of the same Truth.
this speech of Swami Vivekananda and from Nivedita states that while Swamiji had
other discussions with him; and from this idea a profound reverence for Sri Krishna as the
sprang forth her conception about customs and universally accepted prophet of Hinduism,
rituals of the Hindu society. his adoration for the Buddha was no less.
Swamiji moulded Hinduism to make Swamiji believed that behind an individual’s
it suitable for the present age, and in his spiritual fulfillment there had to be first some
speeches he clearly depicted the history of the contribution from another individual. The
evolution of Hinduism. This helped Nivedita first person initiates it and the second brings
to understand that there is a religious spirit about its culmination. Nivedita recounts that
February 2019
PA G E S P O N S O R : S R I V E N K ATA R A O G . , H Y D E R A B A D
which desires not opulence but peace; religion Swamiji used to say, ‘Buddha had received
is not meant to be an entry pass for heaven nor his philosophy of the five categories – form,
freedom from the fear of hell; its real purpose feeling, sensation, motion, knowledge – from
is moksha. Though there are various forms Kapila. But Buddha had brought the love that
of religious practices, they in fact have one made the philosophy live.’4 In this manner,
central fulcrum – the Vedas, the Vedanta and Nivedita learnt from Swami Vivekananda about
17
the Advaita philosophy. Despite belonging to the gradual evolution of the fundamentals of
The Vedanta Kesari
the Semitic faith by birth, Nivedita understood Hinduism and the life and background of the
that all the religions of the world are anchored great religious seers.
to the theoretical base of Vedanta. As a result,
India’s gods and goddesses, its rituals, religious Idol Worship and the Worship of Man
practices, its puranas, its folklore – all had a Recording Swami Vivekananda’s opinion
vibrant place in her mind. Swamiji presented about image worship, Nivedita quotes, ‘You
the ancient Vedanta philosophy as practical may always say that the image is God. The
spirituality, and Nivedita described this as error you have to avoid, is to think God the
dynamic Hinduism or dynamic Vedanta. She image.’ When asked to condemn fetichism,
clearly depicted how this journey from Advaita Swamiji had replied, ‘Don’t you see that there
Vedanta to dynamic Vedanta brought about is no fetichism? Oh, your hearts are steeled, that
changes in Hinduism. you cannot see that the child is right! The child
sees person everywhere. Knowledge robs us of
Progression of Hinduism the child’s vision. But at last, through higher
In her book, ‘The Master as I Saw Him’ knowledge, we win back to it. He connects a
Sister Nivedita discusses Swamiji’s views living power with rocks, sticks, trees, and the
on the features of Hinduism and the various rest. And is there not a living Power behind
courses of its progression. At the outset she them? It is symbolism, not fetichism! Can you
writes, ‘The Swami was constantly preoccupied not see?’5
with the thought of Hinduism as a whole.’3 Sri Ramakrishna who was established in
This was because when Nivedita came to the sweet mother-child relationship throughthe image of Mother Kali, could at the same modes of work, all modes of struggle, all modes
time, rise to the highest rungs of non-duality. of creation, which are paths of realisation.
We hear him say, ‘If God can be worshipped in No distinction, henceforth, between sacred
an image, why can’t He be worshipped in the and secular. To labour is to pray. To conquer
living image of man!’ Nivedita gives us Swami is to renounce. Life is itself religion.’7 Sister
Vivekananda’s explanation of this worshipping Nivedita truly made a close observation of even
the living image of God. She writes, ‘His mind the smallest of Hindu customs and brilliantly
was extraordinarily clear on the subject of what analysed them.
he meant by individualism. How often has he
said to me, “You do not yet understand India! Hindu Festivals and Rituals
We Indians are MAN- worshippers, after all! Just as she was fully versed with the
Our God is man!” He meant here the great metaphysical aspect of Hinduism, Nivedita
individual man, the man of self-realisation – was equally interested in Hindu rituals and
Buddha, Krishna, the Guru, the Maha-Purusha. observances. She stayed in the orthodox
But on another occasion, using the same word precincts of Baghbazar area, and depicted
in an entirely different sense, he said “This idea Hindu rituals in minutest detail. This is the
of man-worship exists in nucleus in India, but fruit of her research-oriented keen power of
February 2019
it has never been expanded. You must develop observation. She has given an introspective
it. Make poetry, make art, of it. Establish the account of festivals like Doljatra, Janmashtami,
worship of the feet of beggars, as you had it in Saraswati Puja, Durga Puja and Rasa-Utsav.
Medieval Europe. Make man-worshippers.”’6 She notes that our festivals are based on the
Nivedita gives a glimpse of the practical orbit of the moon. There is one or the other
18 spirituality evolving out of Vedanta. In her festival on full moon days, and the new moon
masterly introduction to The Complete Works of too is considered auspicious. The rituals are so
The Vedanta Kesari
Swami Vivekananda, she writes, ‘And yet this planned that even the cloistered and secluded
statement that his teaching holds nothing new women can participate in them.
is not absolutely true. It must never be forgotten Nivedita gives a detailed description
that it was the Swami Vivekananda who, while of the festival of Rasa. She depicts how three
proclaiming the sovereignty of the Advaita days prior to the festival, the idols of Radha
Philosophy, as including that experience and Krishna are moved from the temple to the
in which all is one, without a second, also sanctum of the festival and how the priests
added to Hinduism the doctrine that Dvaita, keep vigil. In the sublime moonlit night, the
Vishishtadvaita, and Advaita are but three women folk, who are otherwise confined to
phases or stages in a single development, of their homes, come out to offer worship. In the
which the last-named constitutes the goal. This Semitic religion, God is more of an authoritative
is part and parcel of the still greater and more entity than an object of love. One can bow
simple doctrine that the many and the One down in reverence but cannot be soaked in the
are the same Reality, perceived by the mind at ambrosia of selfless love for Him. Though born
different times and in different attitudes;…… into such a religion, Nivedita makes no mistake
It is this which adds its crowning significance in recognizing the mental disposition of the
to our Master’s life, for here he becomes the Vaishnavas. She also has a keen understanding
meeting-point, not only of East and West, but of the discriminative aspect of divine love. In
also of past and future. If the many and the the concluding part of her Rasa-Utsav narration
One be indeed the same Reality, then it is not she writes, ‘How foolish are those who dream
all modes of worship alone, but equally all that Ras-Mela comes but once a year, and ends!To the eyes of the wise man life itself is that tones of the kindly old priest sounded dim and
forest on the banks of the Jamuna in which far away. Centuries had rolled back. The walls
ever dwells the Lord, filling sweet days with of a prison closed about us, and we waited once
mirthful labour, and calling the soul from more with the royal victims, Devaki the mother
height to height of hidden joy.’8 and Vasudeva the father, for the coming of the
Just as she was interested in the Holy Child.’
metaphysical aspect of the Vaishnava cult, ‘A sudden chime of bells, a blaze of lights
Nivedita also had a keen interest in all the waved before an altar—while without, the
festivals that the Bengalis organise for Sri watching stars and purple blackness of the
Rama and Sri Krishna. She discusses the lives midnight sky look down—such is the solemn
of Krishna and Radha. The first is the Doljatra moment of the Birth of Krishna.’ 10
Utsav. Nivedita gives a beautiful description In all civilizations and cults, there is
of the festival: ‘On full-moon of the beautiful a close connection between worship and
month of Phalgun—that month when the the movement of the sun and moon. In the
Ashoka tree and the mango are in bloom, when background of the Christian missionaries
the foliage buds of the leaf-almond are long criticizing the Hindu worshipping God in the
and slender against the blue, and when the manifest Nature, Nivedita points out that,
February 2019
scarlet plumes of the Palash stand out on its ‘The Western monk chants his Hours—Lauds
naked branches—occurs the Holi festival, or and Prime and Matins, and Terce and Sext
Dol-jatra.’9 and Vespers and Nones—but those footfalls of
PA G E S P O N S O R : A D E V O T E E , C H E N N A I
For the Janamashtami Utsav, ‘the day of the Sun that he commemorates were trodden
the Great Birth’, Nivedita preferred to visit the long ago in the deserts of the Thebaid, and
temples. The sanctum sanctorum, the tranquil he sings within closed doors, holding himself
19
ambience, the mystic chanting of the mantras snug against the chill winds without.’11 But
The Vedanta Kesari
by the priests and the assemblage of devotees the Christian missionaries could not see the
– all had great appeal for her. She writes, ‘All origin of these prayer schedules. In contrast to
the evening through the street had been full of this, Nivedita writes, we in India ‘practise the
passers up and down. And sudden bursts of Faith in the very land, and every day we realise
singing and sounding of Shankha and gongs had afresh the cosmic events that gave it birth. Who
disturbed the ordinary quiet in all directions. has felt the stillness that falls on lawn and river
For we are early old-fashioned folk in the at the moment of noon? Who, watching through
Hindu quarter of Calcutta. Lights are out and long hours, has heard the distant music of the
noises hushed, as a rule, before ten o’ clock; and flute arise by the Ganges side with the first
by eleven o’clock, even on the Janmashtami, ray of dawn? Who has wandered in field and
everything was closed except the temples. forest at the time of cowdust, and known the
Here, by the light of his own altar, an Oriya sudden touch of twilight on the soul, without
priest still sat chanting the tale of the Holy Birth understanding why the village bells ring and
from a palm-leaf book. There, a few Brahmins prayers are enjoined at the stated hours? For
chatted late round the foot of an image at which that which in one man’s eyes is superstition,
presently they would be offering worship. But another may know to be but an added firmness
the bamboo mats were all up and padlocked of sensation. But surely of all the worships in
in front of the shops, and only the lamp lights the Hindu cycle, none has the power and force
from the open shrines streamed across the curb. of those celebrated at midnight.’12 In India the
It was thus that we waited for the moment of two junctions of the night and day are given
the Birth. The temple had disappeared. The great importance. The night loses itself in thedawn, then the dawn matures into afternoon attains poetic heights. When she narrates the
followed by the dim twilight hours and again story of the great god Shiva, she describes the
back into the abyss of the dark night. Therefore, bow of Madana, the god of Love. This bow is
all spiritual practices enjoined in our religion decorated with flowers and is marked with
have a close bearing with the rotation of the a black line—a line of bees that came to suck
earth along the axis and the aligned movement honey from the flowers and got stuck! Their
of Nature. When at the end of the day, peace humming stopped at the very sight of Shiva. A
envelopes the earth, the Hindu considers the deep silence prevailed. Again while describing
moment conducive to spiritual practices. The the mountain on which Parvati was doing
prayer which the Christian missionaries chant her penance, Nivedita describes the foothills
today within the four walls of the Church had immersed in magnificent greenery and the
its origin based on the movement of the sun equally magnificent snow-clad summit. When
across the sky in the vast desert land. Similarly, she speaks about Ramayana, she gives a vivid
the prayers and observations of the Hindus description of Sita’s captivity in the Ashoka
have arisen from the womb of the poetic beauty Vana. We are filled with awe when we read her
of the river bank. This is the only difference. description of Hanuman’s first meeting with
We being unaware of the origin of our prayer Mother Sita. There is then her description of
February 2019
schedules become an easy victim of criticism the boy Dhruva renouncing his home; at that
or ourselves indulge in criticism. Nivedita’s sublime moment he prays, ‘O Lord of Lords,
analysis of society was profound and vibrant to I leave the entire responsibility of my mother
such a degree! upon you.’ And the moment he steps out of
Among all the Hindu festivals, the the house, his prayer is that of complete self-
20 Saraswati Puja was very special for Nivedita. surrender, ‘O Lord of Lords, I bequeath upon
She held Mother Saraswati’s worship in her you my entire responsibility.’ Her description
The Vedanta Kesari
school and felt a Christmas-like joy pervading reaches a matchless dimension, when she
the whole atmosphere; it culminated in a speaks about Savitri, the highest ideal of Indian
solemn worshipful mood. The worship enjoined womanhood.
inviting the goddess onto the altar with a While selecting stories she takes care
prayer to reside in the house for the entire year. to present those that will give the reader a
Nivedita writes, ‘Man has had many dreams of complete picture of Indian culture. During
the Divine Wisdom, but surely few so touching marriage the groom and the bride accept
as this of Saraswati in Bengal. A simple woman, each other in the sacred presence of the
ascetic and poor, standing on the white lotus, fire and the ends of their cloths are tied in
surrounded by flowers, not jewels, suggestive a knot symbolizing the permanency of the
of all things white and colourless and simple, relationship. Indian women do not wear
and carrying the mystic Vina, from which the gold bangles on their feet because Mother
touch of her hand is bringing a secret music— Durga’s skin is of golden hue! In this manner,
this is she who has been our guest.’13 Nivedita through her grand style of story-
telling elucidates the smallest of details of
The Puranas the Hindu culture. After going through her
Besides keenly observing Hindu festivals, writings, one understands how profound is
rituals, and rites, Nivedita also studied her comprehension of Hindu culture. How
religious literature and the epics. The literary Mandodari revealed the highest state of
value of her book, Cradle Tales of Hinduism determinism after Ravana’s death, how the
is outstanding. Time and again her writing (Cotinued on page 41...)Article
The Story of a Locket
DR. HIRONMOY N. MUKHERJEE
Josephine MacLeod is an important the way, the party stayed at Vienna for three
figure in the history of Ramakrishna Math days. On one of those days, Joe came to meet
and Ramakrishna Mission. She was 35 years him at his place and saw him without his usual
old when she met Swami Vivekananda. head turban. She saw his thick flowing black
She considered 29 January 1895 – the day hair and was fascinated by it. Tempted to have
she met Swamiji for the first time, as her it as a keepsake, she crept behind him with a
spiritual birthday. Swamiji used to call her scissors and cut off a lock of hair. Taken aback
‘Joe’ or ‘Tantine’. She described herself as a at this transgression, Swamiji angrily asked,
friend, not a devotee of Swami Vivekananda. ‘What are you doing?’ She boldly replied, ‘I
February 2019
After Swamiji’s death in 1902 she went into took some of your hair; had I asked you, you
depression. She slowly recovered, and then would not have let me have it.’2
devoted the next four decades to help spread In one of her initial trips to India when
PA G E S P O N S O R : A D E V O T E E , C H E N N A I
Vedanta as propagated by Swami Vivekananda. Swamiji was still living, Joe was in Bombay
She always carried a few mementos with her in when two young Indians met her. One of them
memory of her association with Swamiji. had a sapphire jewel on his wrist watch chain. 21
Miss Macleod (henceforth ‘Joe’) had made Joe was charmed by the beauty of the jewel and
The Vedanta Kesari
a number of trips to India starting from 1898 expressed her admiration for it. Next day the
when she visited India for the first time along young man came back and offered her the jewel
with Mrs. Sara Bull. She left India for the last saying, ‘Because you love my people, will you
time in March, 1939. Swami Virajananda, the take it?’ Though initially reluctant, Joe had to
then President of the Order, had come to the bow to the young man’s sentiment and accept
guest house at Belur Math to bid farewell to it. Seven years later, by when Swamiji had
her. She gave him some of Swamiji’s hair which attained mahasamadhi, Joe approached Monsieur
she had in her possession. He was delighted Lalique, the famous French jeweller in New
and told her, ‘Once, as Swamiji’s hair lay on the York and requested him to make a reliquary (a
floor, cut by the barber, Swamiji said to me, “In repository for a saint’s mortal remains or some
a hundred years, one lakh rupees will be given belonging) for the sapphire. Monsieur Lalique
for one hair of my head.”’1 took away the sapphire and after a year sent
In her reminiscences, she has described as it back mounting it on a locket. The design of
to how she came into possession of Swamiji’s the finished locket was wonderful—two angels
hair. Swami Vivekananda during his European were holding the sapphire in their hands and
tour was once travelling from Paris along with there was a small box behind the sapphire.
Joe, Madame Emma Calve (the celebrated Joe was delighted to get the locket. She kept
French opera singer and an admirer of Swami some of Swamiji’s hair inside the small box.
Vivekananda) and others in October 1900. On Monsieur Lalique did not charge for his efforts
The author is a devotee of Ramakrishna Math, Nagpur, Maharashtra. drhmukh@gmail.comYou can also read
