A Comparative Study of the Commentaries on the … · A Comparative Study of the Commentaries on the Brahma-Sutras Swami Vireshwarananda ... to peace, communal welfare and harmony?

359 MAY - JUNE 2011

A Comparative Study of the Commentaries on theBrahma-Sutras

Swami Vireshwarananda

Reminiscenses of Swamis Brahmanandaand Shivananda

Sri Kalidasadaya Paschima

continued on the inside back cover

MASTER: "Radha had attained mahabhava. Therewas no desire behind the ecstatic love of the gopis. A truelover does not seek anything from God. He prays only forpure love. He doesn't want any powers or miracles. "It is very troublesome to possess occult powers.Nangta taught me this by a story. A man who had acquiredoccult powers was sitting on the seashore when a stormarose. It caused him great discomfort; so he said, 'Let thestorm stop.' His words could not remain unfulfilled. At thatmoment a ship was going full sail before the wind. Whenthe storm ceased abruptly the ship capsized and sank. Thepassengers perished and the sin of causing their death fellto the man. And because of that sin he lost his occult powersand went to hell. “Once upon a time a sadhu acquired great occultpowers. He was vain about them. But he was a good manand had some austerities to his credit. One day the Lord,disguised as a holy man, came to him and said, 'Reveredsir, I have heard that you have great occult powers.' Thesadhu received the Lord cordially and offered him a seat.Just then an elephant passed by. The Lord, in the disguiseof the holy man, said to the sadhu, 'Revered sir, can youkill this elephant if you like?' The sadhu said, 'Yes, it ispossible.' So saying, he took a pinch of dust, muttered somemantras over it, and threw it at the elephant. The beaststruggled awhile in pain and then dropped dead. The Lordsaid: 'What power you have! You have killed the elephant!'The sadhu laughed. Again the Lord spoke: 'Now can yourevive the elephant?' 'That too is possible', replied the sadhu.He threw another pinch of charmed dust at the beast. Theelephant writhed about a little and came back to life. Thenthe Lord said: 'Wonderful is your power. But may I ask you

Contents

ISSN 1355 - 6436

359 MAY - JUNE 2011

Editorial: Is Buddha Relevant for Us? (cont.)

Monastic Spirituality: Christian and Hindu (cont.)Swami Ranganathananda

A Comparative Study of the Comentaries on theBrahma-Sutras


Discipleship (cont.)Swami Vivekananda

Leaves of an Ashrama 37:The Gift of Being Available

Swami Vidyatmananda

Programme

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Reminiscences of Swamis Brahmanandaand Shivananda


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God is also Mother (cont.)Hans Torwesten

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Editorial

Is Buddha Relevant for Us ? (cont.)

Right Speech

We discussed earlier that Right View leads to RightDetermination, and this should translate into a righteous

way of life. Right determination must help us transform ourbody and mind into perfect instruments capable of experiencingNirvana. Thought, speech and deed must become pure, truthfuland harmonious. Until we achieve this no headway can bemade in spiritual life.

Sila is the second stage in the scheme of Buddha’sspiritual disciplines. Sila is ethical, moral and harmoniousconduct in life. There are many people in this world who do not carefor spiritual life. However, even they seek only happiness.Buddha’s teachings are meant to help both the worldly andspiritual people. Even those who aspire for worldly happinesscannot bypass Sila or the moral path. For Sila is harmony,without harmony there is no security and without dharma(ethics) there is no happiness. Dharma is happiness. We thinkwe can cheat life and still obtain happiness by hook or bycrook. The law of Karma is inexorable and extracts its toll. For those who wish to follow the spiritual path Silais a must and it manifests through thought, word and deed.The practice of Sila helps us develop a spiritual attitude towardslife. According to Lord Buddha every spiritual aspirant mustdevelop a spiritual attitude or a way of looking and interactingwith the world. Without this special attitude one can hardlymake any spiritual progress. Such an attitude involves developingLoving kindness, Compassion, Joy at the happiness of others,

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Is Buddha Relevant for Us ?

and Equanimity. The practice of Sila helps in developing thisspecial attitude. Sila primarily consists of three aspects: RightSpeech , Right Livelihood, and Right Action. In this editorialwe will discuss about Right Speech. What is Right Speech? It is communicating informationtruthfully; It is a way of communicating to further our understandingof ourselves and others, and as a way to develop deeperinsight into truth.

The Basics of Right Speech As recorded in the Pali Canon Buddha taught: a. Abstain from false speech; do not tell lies or deceive. b. Do not slander others or speak in a way that causesdisharmony or enmity. c. Abstain from rude, impolite or abusive language. d. Do not indulge in idle talk or gossip. In practice these four aspects of Right Speech workout in a positive way. It means speaking truthfully and honestly;speaking in a way to promote harmony and good will; usinglanguage to reduce anger and ease tensions; using languagein a way that is profitable to all in every way. Speaking rightlyis a form of austerity. Sri Krishna teaches us: “Speaking onlywords that are inoffensive, true, pleasant and beneficial, asalso regular recitation of scriptures, constitute austerity pertainingto speech.” (Bhagavad Gita, 17:15) Thanks to the tremendous progress in telecommunications,ours has become an age of incessant talk and chattering. Howmuch we talk and disturb both ourselves and others is indescribable.The harm we do thus to ourselves and others is immense.Truly we create noise pollution through TV, radio, phone,internet etc. One of the characteristics of a great man is the

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Editorial

measure of his words. The great ones can communicate effectivelymore through silence than talking. We are living in an agewhere pleasure and profit (or lust and gold as Sri Ramakrishnaputs it!) are often the only goals of life. Lying and cheatinghave become consummate arts, practised by politicians, businessmen, and all of us, often, in the name of etiquette and culture.He who can lie smoothly can achieve power and position.Speech is very often employed to cloak ulterior motives. Welie to ourselves and cheat others, often without being awareof it!! If we look around we see plenty of this lying andcheating right at this very moment. The recent events illustratethis amply. Speeches are made to inflame passions and violence,to separate people into sectarian and ideological groups andto justify wars. How often do we hear a speech that leadsto peace, communal welfare and harmony? Can a harsh speechjustify a worthy cause? Can a lie ever bring peace? Evenmore damaging than these hypocritical speeches is the artof turning them into highly enjoyable sensationalism. (Ourleaders routinely employ highly skilled writers to write theirspeeches!) As a general rule we tend to think of violent, hatefulwords as being less harmful than violent actions. Violentthoughts, words and actions are harmful to our own peaceof mind quite apart from danger to others. One of the requisites of Right Speech is the art oflistening with love and attention. In one of his books, theVietnamese Zen teacher Thich Nhat Hanh says, “Deep listeningis the foundation of Right Speech If we cannot listen mindfully,we cannot practice Right Speech No matter what we say,it will not be mindful, because we’ll be speaking only ourown ideas and not in response to the other person.”

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Practice of Right Speech The Buddha lays down five conditions of Right Speech.He says: “These five conditions must be investigated in oneself.And what five conditions must be established in oneself?” 1) Do I speak at the right time or not? 2) Do I speak of facts or not? 3) Do I speak gently or harshly? 4) Do I speak profitable words or not? 5) Do I speak with a kindly heart, or am I inwardlymalicious? “O bhikkhus, these five conditions are to be investigatedin oneself and the following five must be established in oneselfby a bhikkhu who desires to admonish another.”

How to admonish another skilfully “O bhikkhus, a bhikkhu who desires to admonish anothershould do so after investigating five conditions in himself.What are the five conditions which he should investigate inhimself?” 1) Am I one who practises purity in bodily action,flawless and untainted...? 2) Am I one who practises purity in speech, flawlessand untainted...? 3) Is my heart of goodwill, free from malice, establishedin me towards fellow-farers in the holy life...? 4) Am I or am I not one who has heard much thoseteachings which are good alike in their beginning, middle,and ending, proclaiming perfectly the spirit of the purifiedholy life? 5) Are the Patimokkhas, (rules of conduct for monksand nuns) fully learned by heart, well-analyzed with thorough

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knowledge of their meanings, and known in minute detailby me? Mindfulness is one of the requisites of Right Speech.We should be mindful of what’s going on inside ourselves.If we aren’t paying attention to our own emotions and takingcare of ourselves, tension and suffering can build up. If we are incapable of Right Speech it is better to remainsilent. Silence is golden. True silence is much more than keepingquiet. It is creative, pure and harmonious. From pure, insightful,compassionate and deep thoughts come words of truth, wisdomand comfort. Control of speech also helps us control the mind. Agreat Buddhist teacher, once said, “If you can’t control yourmouth, there is no way you can hope to control your mind.Those who talk too much will become restless. That is whyright speech is so important in spiritual life.” In positive terms, right speech means speaking in waysthat are trustworthy, harmonious, comforting, and worth takingto heart. When we make a practice of these positive formsof right speech, our words become a gift to others. In response,other people will start listening more to what we say, andare more likely to respond in kind. According to Shankara restraint of speech is the firststep to Yoga, to Self-knowledge. Through Right Speech wegrow in sattva which leads us to God.

(to be continued)

Swami Dayatmananda

Editorial

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Swami Ranganathananda

ASister: How can work outside the convent be compatiblewith a contemplative life? How does India's monastic

system solve this problem? Swami: India's monastic life was entirely contemplativefrom the very beginning. Either the monks and nuns stayed inthe monastery or convent, or wandered from place to placedepending on alms from the householders. They lived in forestsor caves, singly or in groups, and were served by individualhouseholders nearby, or by religious charitable institutions setup by the householders for the purpose; some more daringmonastics lived only on fruits or roots or what chance mightbring. All these took no interest in the secular concerns of life. But in the modern age, a change has come over theorganization and programme of monastic life for many. First ofall it is centred in monasteries, secondly, individual monks ornuns do not generally go out to beg; they are cared for by themonastic institutions maintained by voluntary contributions ofhouseholder devotees. This type of life coexists with thewandering monastics and cave or forest dwellers. Many of thesemodern monasteries also concern themselves with man's secularproblems, like poverty, illiteracy, disease, etc., and conductinstitutions to serve people in these fields. This is particularly thecase with the Ramakrishna Order, to which I belong. And thiscombination of the active life and the contemplative life is effectedby the Ramakrishna Order in the light of a unifying philosophy,the Vedanta, as interpreted by the Gita in the past, and by SriRamakrishna and Swami Vivekananda in the present age.

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India is now passing through an industrial revolution; itis making for vast and rapid social changes. This has necessitatedchanges in the organization and programme of Indianmonasticism as well; certainly, it is posing a challenge to Indianwisdom; and that wisdom has responded to that challengethrough teachers like Swami Vivekananda, in whom our age-oldmonasticism has acquired a new vitality and national relevance,and a new enlightened relationship with lay society. Because ofthis, the general public, even in its modern progressive section,have the same high regard for the monk as before, and takedelight in serving him, who on his part also takes spiritual delightin serving the lay public. Another Sister: We nuns now live in the convent, but workin the world outside and run the convent with our own earnings.Western society has undergone revolutionary changes, especiallysince the end of the Second World War. People are not any moreinterested or inclined to give any help to monks or nuns. Theyhave, therefore, to work and earn to run their convents andmonasteries, increasingly. They have to beg no more. They haveto become aligned with modern life; and yet we have, as monksand nuns, to draw our nourishment from our inner lives. This isposing a difficult problem for us; what suggestions have you togive to us on this? Swami: The West is passing through a difficult period ofadjustment; it is not that the western people today are atheisticand unspiritual: they are in earnest search of true religion. Butthey are dissatisfied with its outmoded dogmatic and institutionalforms, its anti-scientific attitudes, and its colonialist and similarworldly expressions. When they will come across a rational andspiritual presentation and exemplification of religion, they willrespond wholeheartedly and a new religious revolution willsweep over the West. And India's contribution to this is going to

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be vital: it will help in the emergence of a pure, rational, spiritualChristianity. In the meantime and with a view to bringing aboutsuch a desirable revolution, the monks and nuns of today haveto uphold the spiritual ideals in their lives and work and remainbeacons of strength and inspiration to western society. They mustcontinue to bear witness to the truth of God by their holy andpure lives. They should treat their convents and monasteries aslaboratories of the science of God. And yet, they may have towork outside and earn their living and mix with the world, andtreat all that as a continuation of their spiritual strivings withinthe convent or monastery, thus demonstrating that contemplationand action are complementary and not contradictory. You are notaway from God at the time of work. Contemplation as anexclusive form of spiritual life may cease to have such importanceas in the past; but it will become more and more attractive, andmore widespread and sought-after by many monastics as well aslaymen, for short periods and for once or twice a year. These shortintense spiritual experiences will help them to retain a God-awareness during the rest of the year. Another Sister: Is it necessary to have a certain attitudetowards outside work? Swami: Yes; the spiritual attitude during meditation,worship, and prayer has to be continued, in varying intensity,during work also. The effort should be to live a God-centred life.If you consider that the work you do is worldly work, it will nothelp spiritually. Spiritual life is universal in scope; when wechange our centre from our limited ego to God, we change alsoour attitude to work, but not necessarily the work itself. This ishow the laymen's life and work also can become spiritualized.This is the direction of the future religion of humanity, as oursages pointed out long ago. More and more people will live inthe world without being worldly; spirituality will be a universal


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quality, not the privilege of the monastics - but there may bevarying grades of it. Some may have grown more, spiritually,some less, but everyone will be on the spiritual path. Asbeautifully expressed by Sri Ramakrishna: Live in the world; thereis no harm in that. But don't allow the world, worldliness, to livein you. That will make for stagnation. A boat will be on the water;that is the correct place for the boat; but water should not beallowed in the boat. That is the wrong place for the water, and itwill also make the boat unfit for the purpose for which it is meant.This teaching should be given to one and all by nuns and monkswho dare to live and work in the world establishing God in theirhearts. This lesson cannot be imparted either by a worldly person- because it will not have authenticity - or by a monastic who livesexclusively a contemplative life. Another Sister: To preserve this God-centred attitude, wehave to isolate ourselves in contemplation? Swami: Yes; in the early stages, and for short periodsregularly each day, till we become spiritually strong. In the initialstages, one certainly gets spiritually diluted by constantly mixingwith worldly people and activities. Hence we need to retreatinwardly, periodically, and gain fresh strength and inspiration.But if and when we become like Brother Lawrence, we shall find,like him, no distinction between work and worship. There willbe a flood of God-awareness all the time. Spiritual effort andstruggle is compared by St. Teresa to watering our farms: In thebeginning, we have to dig a well and laboriously lift its water toirrigate the fields; then we secure a Persian wheel which makesthe irrigation less laborious and more efficient; and finally comesthe downpour of God's rain when hard labour ends and irrigationbecomes spontaneous and natural. This last represents the descentof the grace of God on the struggling aspirant. But till thathappens it is all struggle, but a struggle which is not dismal but


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pleasant, because God is involved in it both as its means and asits end. Swami Vivekananda has therefore instituted a spiritualprogramme of work combined with meditation - with more stresson meditation, in the West, and on work in India - and occasionalor annual spiritual retreats for a more intense spiritual experience.While putting greater stress on meditation for westerners, heimparts one teaching which the West today needs badly tounderstand and implement; namely, to treat work as a spiritualdiscipline and not as a drudgery. The concept of work asdrudgery, and consequently of joy as obtainable only outsidework, in leisure, has unfortunately developed greatly in themodern West. When the spirit of service is taken away from work,it becomes dismal drudgery; then pleasure is to be sought in one'sleisure hours. Even the care of one's baby becomes drudgery:becomes mechanical, bereft of love, soul-killing as much to themother as to the baby. This attitude is getting to be widespreadin the West, specially in the U.S.A., and it has incapacitated manfor his spiritual growth from individuality to personality, fromstagnation of the ego at the organic level to the warmth andexpanse of his true self, from evolution at his organic level toevolution at his psycho-social level. This stagnation at whatBertrand Russell termed the billiard-ball individuality level is thesource of most contemporary personal and interpersonal tensionsand unfulfilments. Hence the need for this teaching of SwamiVivekananda, this teaching of the Gita, about doing work asservice, in a spirit of love and dedication. This is also the teachingof Christianity. Monastic life in the West must become capable ofconveying this great message to the people, so that they may beled on the road of their spiritual growth from stagnant individualsinto warm personalities, led on the road of fulfilment, individual


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and collective. Such teaching becomes effective only if backed bypersonal example. If you can work hard, face your problems,serve the people with love and dedication, and be all this and doall this in a calm and cheerful spirit, your life and work will showan inner richness which will stand in contrast to the inner povertyof even the most successful worldly people. And if they ask youwhence you got all that inner richness, and learn that its sourceis God, what better demonstration of the truth of God and itsvalue for human life and fulfilment could there be? This is theforce of the utterance of Jesus: “By their fruits shall ye know them.” Another Sister: I do not know whether we are strongenough to succeed in it. Swami: Even a little success in this line will be a source ofmuch strength to human society today. Society derives strengthand inspiration from the people, maybe a small group, whoselives, in the language of Christian mysticism, stand as witnessesto God. Otherwise, this monastic life has no meaning: the lightshining in a monk or a nun is a strange new light, the light of thespirit, the light of God. And it must be bright enough to illumineothers as much as itself. This is the meaning of what Jesus referredto as the difference between putting a light under a bushel andputting it on a candlestick: the latter spreads its light around,destroying the prevailing darkness. “And, let the light in thee soshine before men,” exhorts Jesus. Another Sister: Can you explain what you mean bymeditation? Swami: Meditation, of course, is intense thought of Godwith the senses withdrawn from the outer world and the mindcalm and concentrated. In meditation, the self of man approaches,in awareness, God, who is the infinite Self of all. Nothing else ispresent at that time except you and God: you in communion withGod.


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Sister: If I have correctly understood it, in meditation thereis no activity of even speech or thought? Swami: There can be thought and speech, but all withinthe mind, and within the context of communion with God; andwhen meditation deepens, such speech and thought also willdisappear in perfect communion of the soul with God. Sister: To cut off all thoughts is a very difficult thing to dofor us. Swami: One need not cut off all thoughts, but only worldlythoughts. Sister: But worldly thoughts pursue us even when we arein meditation. Swami: They pursue us there, because we have beenpursuing them all the time before. Another Sister: If we can place these thoughts in thecontext of a correct spiritual attitude, they come to rest and ceaseto disturb us any more. That is different from putting them outof our minds by will power, which will not prevent their comingback into our minds again. Swami: Indeed; a proper spiritual attitude is most helpfulin this.

(To be concluded)

Reprinted from Prabuddha Bharata February 1974


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All philosophical ideas in India can be traced to their sourcein the Vedas. These ideas were there even in the Samhitas,

and were later on developed in the Aranyakas and the Upanishads.Yet the Upanishadic thought did not constitute any consistentsystem but was merely a record of the spiritual experiences of theAryan race, which developed later on into various systems ofphilosophy. These different systems grew side by side in thevarious centres of learning in the country, till they became veryunwieldy and required regular systematization. Thus systematictreatises were written which were in the form of short aphorismscalled Sutra s or clues to long discussions on particular topics. Themaximum of thought was compressed into as few words aspossible, and this desire for brevity was carried to such extremesthat the Sutra literature now is unintelligible, and the Vedanta-Sutras too are no exception to this. Badarayana, to whom the authorship of the Brahma-Sutrasis ascribed, was not the only one who had tried to systematizethe philosophy of the Upanishads. In the Brahma-Sutras itself wefind the names of Audulomi, Kasha-krishna, Badari, and others,whose views have been either accepted or rejected by the author.This shows that there were other schools of Vedanta besidesBadarayana's, though probably his was the latest and best, andso has survived time. All the Vedantic sects in India today holdhis work to be the great authority and the various geligiousteachers who have founded a sect have commented on theseSutras. The oldest extant commentary on it is by Shankara, the

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exponent of Monism. Shankara was followed by a host ofcommentators, all of whom have raised their voice against themonistic explanation of Shankara and his doctrine of Maya, andhave given a theistic interpretation of these Sutras, but there arevarious shades of difference amongst themselves. Madhva refersto twenty-one commentaries on these Sutras extant in his day.Each of these commentators tries to maintain that his system isthe one that Badaranya propounded through the Sutras. It has already been stated that the Sutra literature, owingto its extreme brevity of thought, is unintelligible. This difficultybecomes greatly enhanced in the absence of an unbrokentradition. While there is an accepted tradition as regards thedivision into Chapters and Sections, there is no such tradition asregards the division into topics, nor as regards the texts of theScriptures that are discussed therein. Again, the same Sutrasometimes yields just the opposite meaning by a mere shifting ofthe stops, e.g., Shankara's and Ramanuja's commentaries on III.ii. n. The total number of Sutras, too, differs in the variouscommentaries, and sometimes a single Sutra is split into two, ortwo Sutras are combined into one, or a Sutra is dropped, or a newone added. The readings of the Sutras also differ in the variouscommentaries and the addition of a single (sanskrit) letter like‘but’, or ‘and’, makes the meaning completely different. Some ofthe words, used in the Sutras are very ambiguous too, for in theUpanishads themselves they convey different meanings indifferent places. All this gives the commentators freedom tointerpret the Sutras according to their predilections. It is not possible to do justice to a vast subject like this, viz.a comparative study of the various comentaries in so short anarticle as this. So we shall consider only a few of the comentaries,viz. those of Shankara, Bhaskara, Ramanuja, Nimbarka, Madhva,

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and Vallabha, and that too on a few salient topics, taking somesignificant Sutras only into consideration.1

Preliminaries to an Inquiry into Brahman Sutra I. i. 1 says: “Now, therefore, an inquiry intoBrahman.” The words 'now' and 'therefore’ in this Sutra areinterpreted differently by different commentators, which fromthe very beginning indicates to a great extent the lines on whichtheir metaphysical thought would evolve. Sankara takes 'now' in the sense of 'immediateconsecution,’ the antecedent fact referred to being the fourSadhanas or spiritual requisites. The root cause of bondage is thesuperimposition of the Self and not-Self on each other owing toignorance. Release is attained by the destruction of ignorancethrough the intuitive knowledge of the unity of the Self taughtby texts like ‘That Thou art.’ Only such intuitive knowledgedestroys ignorance, and Brahman which is an eternally existingself-luminous entity, reveals Itself, even as when the illusion ofthe snake is destroyed, the rope reveals itself and is not in anyway created. As knowledge alone effects release without anyfurther act to be performed, it has no connection with any actionnor Upasana. Hence a knowledge of the Purva-Mimamsa or theperformance of work is useless to an aspirant after Brahman, andtherefore cannot be taken as antecedent to an inquiry into Brahman(I.i.i). Nevertheless all works prescribed by the Scriptures (Brh.Up., IV. iv. 22) may serve as an indirect means to knowledge byway of the purification of the mind, but they have no part inproducing the result of knowledge, viz. release (III. iv. 26). The word 'therefore' according to Shankara expresses areason and is interpreted by him to mean, 'As the results obtained

1 The numbering of the Sutras in the different commentaries varies. But in this study the references are according to Shankara as hat woulfacilitatecomparison.


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by sacrifices etc. are ephemeral, whereas the result of theknowledge of Brahman is eternal,’ the inquiry into Brahman shouldbe taken up. Bhaskara, Ramanuja, and Nimbarka also take the word'now' in the sense of 'immediate sequence,’ but the antecedentreferred to is the knowledge of the Purva-Mimamsa. Bhaskaraprescribes the combination of works with knowledge. The worksprescribed for all the Ashramas are to be performed throughoutlife for the Scripture (Brh. Up., IV. iv. 22) enjoins them as auxiliaryto knowledge for attaining release (III.iv.26), Mere knowledgecannot effect release. So works are not to be given up even by anaspirant after knowledge. Combined with knowledge, they yieldeternal results, viz. final release. Therefore a knowledge of thePurva-Mimamsa is a necessary pre-requisite for an inquiry intoBrahman (I.i.i and IV. i. 16). Ramanuja also prescribes a combination of works andknowledge, for Scriptures prescribe it (Isa. Up., 11). Though heholds that the knowledge of Brahman alone leads to release heunderstands by knowledge Upasana or devout meditation.Meditation, again, is constant remembrance of the object ofmeditation for which another name is Bhakti or devotion.Scriptures in texts like, 'Whomsoever the Self chooses, unto himIt reveals Itself’ (Mund. Up., III.ii.3; Katha Up., II.23) show thatmere hearing etc. lead nowhere, but it is only devotion alone tothe Lord that leads to release, since he who is devoted to the Selfis dear to the Self and is therefore chosen. For the practice of thisdevotion all works as are prescribed by Scriptures (Brh. Up., IV.iv. 22) are necessary, for the Lord pleased with the performanceof such works vouchsafes such devout meditation to the devoteeout of grace (III.iv.26). They are thus helpful to the origination ofknowledge and since knowledge is to be practised all throughlife to attain release (IV.i.12), works also have to be performed all


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through life. Works performed without desires, as worship of theLord, and combined with knowledge yield eternal result, viz.final release. Hence a knowledge of the Purva-Mimamsa is neces-sary (I.i.i and IV.i.16). Nimbarka also holds that all works prescribed by theScriptures (Brh. Up., IV.iv.22) are not to be renounced by anaspirant after knowledge, but should be performed all throughlife, for these are not antagonistic to knowledge but helpful in itsorigination (III. iv.26). Hence a knowledge of the Purva-Mimamsais essential. Madhva connects the word 'now' with the qualification ofthe aspirant whom he classifies as ordinary, middling, and thebest. One who is devoted to and has taken refuge in the Lord, hasstudied the Vedas, is dispassionate, and has renounced all work,is the best aspirant and fit for the knowledge of Brahman (I.i.i).Knowledge does not stand in need of works for securing release,but prescribed works are helpful in the origination of knowledge.After knowledge, however, works are to be given up (III iv.26). Vallabha takes the word 'now' as introducing a newsubject, and does not think a knowledge of the Purva-Mimamsaor the spiritual requisites of Shankara as necessary prerequisitesfor an inquiry into Brahman. Yet he also prescribes a combinationof works and knowledge. Sutra III.iv.26 he does not interpret as,'All works are necessary' or as, 'In all Ashramas works arenecessary' but as 'All, viz. work, knowledge, and devotion, arenecessary' for the origination of knowledge, and cites Brh. Up.,IV.iv.5 as authority. This text refers to a person who performswork with desire and says that he transmigrates. But one whoperforms work without desire, and who thus being free from alldesires, attains the Lord and has all his desires fulfilled in Him,does not transmigrate (Brh. Up., IV.iv.6). So works are necessary.This, however, applies to one who wants release and not to the


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extremely devoted viz.. the followers of Pushtimarga (the path ofdivine grace), for whom there is no need of anything. The word 'therefore' is interpreted by all the abovecommentators more or less like Shankara, though some of them,as Ramanuja and Bhaskara, would add the word 'mere' and say,'As the result of mere works, i.e. works not combined withknowledge, is transitory,' etc. According to Madhva, the word'therefore' expresses a reason for the enquiry into Brahman.Without the knowledge of Brahman there is no grace of the Lord,and without it there is no release. Therefore an enquiry intoBrahman should be made for attaining this knowledge.

(To be continued)

Reprinted from Prabuddha Bharata, January 1953


That man who can throw himself at the feet of the Lord andsay, “All this is Thine; this body, mind and soul all belong toThee; of myself I am utterly helpless; do Thou take me.” - theLord takes up that man and makes his hands, his feet, his eyesand ears His instruments. He speaks through his mouth. Heworks through his hands. He walks with his feet, and the manbecomes a living representative of God. This is Salvation.

Swami Ramakrishnananda

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Swami Vivekananda

The next qualification is that the disciple must have faith inthe Guru (teacher). In the West the teacher simply gives

intellectual knowledge; that is all. The relationship with theteacher is the greatest in life. My dearest and nearest relative inlife is my Guru; next, my mother; then my father. My firstreverence is to the Guru. If my father says, "Do this", and my Gurusays, "Do not do this", I do not do it. The Guru frees my soul. Thefather and mother give me this body; but the Guru gives merebirth in the soul. We have certain peculiar beliefs. One of these is that thereare some souls, a few exceptional ones, who are already free andwho will be born here for the good of the world, to help the world.They are free already; they do not care for their own salvation,they want to help others. They do not require to be taughtanything. From their childhood they know everything; they mayspeak the highest truth even when they are babies six months old.Upon these free souls depends the spiritual growth of mankind.They are like the first lamps from which other lamps are lighted.True, the light is in everyone, but in most men it is hidden. Thegreat souls are shining lights from the beginning. Those who comein contact with them have as it were their own lamps lighted. Bythis the first lamp does not lose anything; yet it communicates itslight to other lamps. A million lamps are lighted; but the firstlamp goes on shining with undiminished light. The first lamp isthe Guru, and the lamp that is lighted from it is the disciple. Thesecond in turn becomes the Guru, and so on. These great oneswhom you call Incarnations of God are mighty spiritual giants.

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They come and set in motion a tremendous spiritual current bytransmitting their power to their immediate disciples and throughthem to generation after generation of disciples. A bishop in theChristian Church, by the laying on of hands, claims to transmitthe power which he is supposed to have received from thepreceding bishops. The bishop says that Jesus Christ transmittedhis power to his immediate disciples and they to others, and thatthat is how the Christ's power has come to him. We hold thatevery one of us, not bishops only, ought to have such power.There is no reason why each of you cannot be a vehicle of themighty current of spirituality. But first you must find a teacher,a true teacher, and you must remember that he is not just a man.You may get a teacher in the body; but the real teacher is not inthe body; he is not the physical man, he is not as he appears toyour eyes. It may be the teacher will come to you as a humanbeing, and you will receive the power from him. Sometimes hewill come in a dream and transmit things to the world. The powerof the teacher may come to us in many ways. But for us ordinarymortals the teacher must come, and our preparation must go ontill he comes. We attend lectures and read books, argue and reasonabout God and soul, religion and salvation. These are notspirituality, because spirituality does not exist in books or theoriesor in philosophies. It is not in learning or reasoning, but in actualinner growth. Even parrots can learn things by heart and repeatthem. If you become learned, what of it? Asses can carry wholelibraries. So when real light will come, there will be no more ofthis learning from books - no book-learning. The man who cannotwrite even his own name can be perfectly religious, and the manwith all the libraries of the world in his head may fail to be.Learning is not a condition of spiritual growth; scholarship is nota condition. The touch of the Guru, the transmittal of spiritual

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energy, will quicken your heart. Then will begin the growth. Thatis the real baptism by fire. No more stopping. You go on and goon. Some years ago one of your Christian teachers, a friend ofmine, said, "You believe in Christ?" "Yes," I answered, "butperhaps with a little more reverence." "Then why don't you bebaptised?" How could I be baptised? By whom? Where is the manwho can give true baptism? What is baptism? Is it sprinkling somewater over you, or dipping you in water, while mutteringformulas? Baptism is the direct introduction into the life of thespirit. If you receive the real baptism, you know you are not thebody but the spirit. Give me that baptism if you can. If not, youare not Christians. Even after the so-called baptism which youreceived, you have remained the same. What is the sense ofmerely saying you have been baptised in the name of the Christ?Mere talk, talk; ever disturbing the world with your foolishness!"Ever steeped in the darkness of ignorance, yet consideringthemselves wise and learned, the fools go round and round,staggering to and fro like the blind led by the blind." Thereforedo not say you are Christians, do not brag about baptism andthings of that sort. Of course there is true baptism; there wasbaptism in the beginning when the Christ came to the earth andtaught. The illumined souls, the great ones that come to the earthfrom time to time, have the power to reveal the Supernal Visionto us. This is true baptism. You see, before the formulas andceremonies of every religion, there exists the germ of universaltruth. In course of time this truth becomes forgotten; it becomesas it were strangled by forms and ceremonies. The forms remain;we find there the casket with the spirit all gone. You have theform of baptism, but few can evoke the living spirit of baptism.The form will not suffice.

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If we want to gain the living knowledge of the living truth,we have to be truly initiated into it. That is the ideal. The Gurumust teach me and lead me into light, make me a link in that chainof which he himself is a link. The man in the street cannot claimto be a Guru. The Guru must be a man who has known, hasactually realized the Divine truth, has perceived himself as thespirit. A mere talker cannot be the Guru. A talkative fool like mecan talk much, but cannot be the Guru. A true Guru will tell thedisciple, "Go and sin no more;" and no more can he sin, no morehas the person the power to sin. I have seen such men in this life.I have read the Bible and all such books; they are wonderful. Butthe living power you cannot find in the books. The power thatcan transform life in a moment can be found only in the livingillumined souls, those shining lights who appear among us fromtime to time. They alone are fit to be Gurus. You and I are onlyhollow talk-talk, not teachers. We are disturbing the world moreby talking, making bad vibrations. We hope and pray and struggle on, and the day will comewhen we shall arrive at the truth, and we shall not have to speak."The teacher was a boy of sixteen; he taught a man of eighty.Silence was the method of the teacher; and the doubts of thedisciple vanished for ever." That is the Guru. Just think, if youfind such a man, what faith and love you ought to have for thatperson! Why, he is God Himself, nothing less than that! That iswhy Christ's disciples worshipped him as God. The disciple mustworship the Guru as God Himself. All a man can know is theliving God, God as embodied in man, until he himself has realizedGod. How else would he know God? Here is a man in America,born nineteen hundred years after Christ, who does not evenbelong to the same race as Christ, the Jewish race. He has not seenJesus or his family. He says, "Jesus was God. If you do not believeit, you will go to hell." We can understand how the disciples

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believed it - that Christ was God; he was their Guru, and theymust have believed he was God. But what has this American gotto do with the man born nineteen hundred years ago? This youngman tells me that I do not believe in Jesus and therefore I shallhave to go to hell. What does he know of Jesus? He is fit for alunatic asylum. This kind of belief will not do. He will have tofind his Guru. Jesus may be born again, may come to you. Then,if you worship him as God, you are all right. We must all wait tillthe Guru comes, and the Guru must be worshipped as God. Heis God, he is nothing less than that. As you look at him, the Gurugradually melts away and what is left? The Guru picture givesplace to God Himself. The Guru is the bright mask which Godwears in order to come to us. As we look steadily on, graduallythe mask falls off and God is revealed. "I bow to the Guru who isthe embodiment of the Bliss Divine, the personification of thehighest knowledge and the giver of the greatest beatitude, whois pure, perfect, one without a second, eternal, beyond pleasureand pain, beyond all thought and all qualification,transcendental." Such is in reality the Guru. No wonder thedisciple looks upon him as God Himself and trusts him, revereshim, obeys him, follows him unquestioningly. This is the relationbetween the Guru and the disciple. The next condition the disciple must fulfil is to conceivean extreme desire to be free. We are like moths plunging into theflaming fire, knowing that it will burn us, knowing that the sensesonly burn us, that they only enhance desire. "Desire is neversatiated by enjoyment; enjoyment only increases desire as butterfed into fire increases the fire." Desire is increased by desire.Knowing all this, people still plunge into it all the time. Life afterlife they have been going after the objects of desire, sufferingextremely in consequence, yet they cannot give up desire. Evenreligion, which should rescue them from this terrible bondage of

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desire, they have made a means of satisfying desire. Rarely dothey ask God to free them from bondage to the body and senses,from slavery to desires. Instead, they pray to Him for health andprosperity, for long life: "O God, cure my headache, give me somemoney or something!" The circle of vision has become so narrow,so degraded, so beastly, so animal! None is desiring anythingbeyond this body. Oh, the terrible degradation, the terrible miseryof it! What little flesh, the five senses, the stomach! What is theworld but a combination of stomach and sex? Look at millions ofmen and women - that is what they are living for. Take these awayfrom them and they will find their life empty, meaningless, andintolerable. Such are we. And such is our mind; it is continuallyhankering for ways and means to satisfy the hunger of thestomach and sex. All the time this is going on. There is alsoendless suffering; these desires of the body bring only momentarysatisfaction and endless suffering. It is like drinking a cup ofwhich the surface layer is nectar, while underneath all is poison.But we still hanker for all these things. What can be done? Renunciation of the senses and desiresis the only way out of this misery. If you want to be spiritual, youmust renounce. This is the real test. Give up the world; thisnonsense of the senses. There is only one real desire: to knowwhat is true, to be spiritual. No more materialism, no more thisegoism, I must become spiritual. Strong, intense must be thedesire. If a man's hands and feet were so tied that he could notmove and then if a burning piece of charcoal were placed on hisbody, he would struggle with all his power to throw it off. WhenI shall have that sort of extreme desire, that restless struggle, tothrow off this burning world, then the time will have come forme to glimpse the Divine Truth. Look at me. If I lose my little pocketbook with two or threedollars in it, I go twenty times into the house to find that

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pocketbook. The anxiety, the worry, and the struggle! If one ofyou crosses me, I remember it twenty years, I cannot forgive andforget it. For the little things of the senses I can struggle like that.Who is there that struggles for God that way? "Children forgeteverything in their play. The young are mad after the enjoymentof the senses; they do not care for anything else. The old arebrooding over their past misdeeds" (Shankara). They are thinkingof their past enjoyments; old men that cannot have anyenjoyment. Chewing the cud, that is the best they can do. Nonecrave for the Lord in the same intense spirit with which they cravefor the things of the senses. They all say that God is the Truth, theonly thing that really exists; that spirit alone is, not matter. Yetthe things they seek of God are rarely spirit. They ask always formaterial things. In their prayers spirit is not separated frommatter. Degradation: that is what religion has turned out to be.The whole thing is becoming sham. And the years are rolling onand nothing spiritual is being attained. But man should hungerfor one thing alone, the spirit, because spirit alone exists. That isthe ideal. If you cannot attain it now, say, "I cannot do it; that isthe ideal, I know, but I cannot follow it yet." But that is not whatyou do. You degrade religion to your low level and seek matterin the name of spirit. You are all atheists. You do not believe inanything except the senses. "So- and-so said such-and-such; theremay be something in it. Let us try and have the fun. Possibly somebenefit will come; possibly my broken leg will get straight."Miserable are the diseased people; they are great worshippers ofthe Lord, for they hope that if they pray to Him He will heal them.Not that that is altogether bad - if such prayers are honest and ifthey remember that that is not religion. Sri Krishna says in theGita (VII.16), "Four classes of people worship Me: the distressed,the seeker of material things, the inquirer, and the knower of

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truth." People who are in distress approach God for relief. If theyare ill, they worship Him to be healed; if they lose their wealth,they pray to Him to get it back. There are other people who ask Him for all kinds of things,because they are full of desires: name, fame, wealth, position andso on. They will say, "O Virgin Mary, I will make an offering toyou if I get what I want. If you are successful in granting myprayer, I will worship God and give you a part of everything." Men not so material as that, but still with no faith in God,feel inclined to know about Him. They study philosophies, readscriptures, listen to lectures, and so on. They are the inquirers. The last class are those who worship God and know Him.All these four classes of people are good, not bad. All of themworship Him. But we are trying to be disciples. Our sole concernis to know the highest truth. Our goal is the loftiest. We have saidbig words to ourselves: absolute realization and all that. Let usmeasure up to the words. Let us worship the spirit in spirit,standing on spirit. Let the foundation be spirit, the middle spirit,the culmination spirit. There will be no world anywhere. Let itgo and whirl into space - who cares? Stand thou in the spirit! Thatis the goal. We know we cannot reach it yet. Never mind. Do notdespair, and do not drag the ideal down. The important thing is:how much less you think of the body, of yourself as matter - asdead, dull, insentient matter; how much more you think ofyourself as shining immortal being. The more you think ofyourself as shining immortal spirit, the more eager you will be tobe absolutely free of matter, body, and senses. This is the intensedesire to be free. The fourth and last condition of discipleship is thediscrimination of the real from the unreal. There is only one thingthat is real: God. All the time the mind must be drawn to Him,dedicated to Him. God exists, nothing else exists, everything else

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comes and goes. Any desire for the world is illusion, because theworld is unreal. More and more the mind must become consciousof God alone, until everything else appears as it really is: unreal. These are the four conditions which one who wants to bea disciple must fulfil; without fulfilling them he will not be ableto come in contact with the true Guru. And even if he is fortunateenough to find him, he will not be quickened by the power thatthe Guru may transmit. There cannot be any compromising ofthese conditions. With the fulfilment of these conditions, with allthese preparations, the lotus of the disciple's heart will open, andthe bee shall come. Then the disciple knows that the Guru waswithin the body, within himself. He opens out. He realizes. Hecrosses the ocean of life, goes beyond. He crosses this terribleocean: and in mercy, without a thought of gain or praise, he inhis turn helps others to cross.

Reprinted from Complete Works of Swami Vivekananda, Vol. VIII

Swami Vivekananda

Even amongst the spiritual aspirants who are more advanced,distractions arise during the hour of meditation. It is notmerely true of you alone. You must therefore pray to God andkeep watch over the vagaries of your mind. Also wheneverthe mind may wander about, whatever distracting thoughtsmay arise in the mind, learn to feel in all those distractionsthe all-pervading presence of your Chosen Ideal.

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Hans Torwesten

Mary and the East

As we said at the beginning: the biographical and historicalmaterial we possess regarding Mary is extremely sparse –

and yet how it has blossomed forth! From the “lowly maid” therehas come the Queen of Heaven, “clothed with the sun,” with themoon at her feet and God on her lap. Her background and herorigin are just as anonymous as the ground from which the wholeof creation has come forth. Like the Atman, she is smaller than thesmallest, and perhaps for this reason she has grown beyond allmeasure. She helps us out of our afflictions – at least if one livesin Mexico, Poland or Bavaria - while “God” often quite disappearsinto the background and is not mentioned on any votive tablet. One can dismiss the cult of Mary as the “Kindergarten” ofreligion – suitable for those who first have to feel their way to thetrue God, the formless, pure spirit, who is of course male. Yetthose who force their way out of this father image into the purenameless ground of divinity, still often have a secret weaknessfor the cult of Mary; the simple humble people’s faith and thehighest mysticism seem at many points to touch each other. Is itby chance that so many strict Protestants have at one and the sametime been critical of both the cult of Mary and mysticism? Theyhave believed that all pictures and “idols” have to be destroyedin order to remain true to the pure word of the divine revelation.Yet in so doing they have all too often made the word, thescripture, into idols. Yes, their strict Father God became thegreatest idol that the world has ever seen, more moody andtyrannical than all the heathen “idols” put together. One can

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disguise the divine Ground not only with pictures and statues,but also by fastening on to the word and occupying the centre ofthe divine teaching with the projection of a strict super-ego, whichhandicaps us from letting go, relaxing and finding ourselves againin the Ground of divinity: as one with this Ground. Anyone however who succeeds in letting go completely,finds the Divine Ground expressed everywhere, in the smallestblade of grass, but also in the pictures of divine beings and saints.Everything has become permeable and transparent, so that weno longer see a person in Mary, who disguises the ultimateGround, but on the one hand the tiny seed that expands intodivine mercy and therefore also symbolises the spiritualisationof every person, on the other hand also and especially the divineGround itself, which expresses itself graciously through a pictureof Mary, which smiles at us through her and approaches usthrough her. God is not only the Lawgiver, he also has “charm”and Mary is one of the channels through which this charm andthis grace shines through to us. I therefore do not hesitate to callher an embodiment of God, an incarnation of the divine throughwhich God’s love and mercy can be grasped. “The milk of God’slove flows to us through God’s incarnations,” said Ramakrishna,and Jesus proclaims: “If any man thirst, let him come unto meand drink” (John 7, 37). This applies not only to the maleincarnations, but also to the Shaktis, who in particular embodythe grace of God. In a church in the Tirol there is an altarpiece, inwhich a saint approaches the Mother of God. She shows him hergrace, in that she quenches his thirst by a gush of milk from herbreast. A Puritan would certainly be upset with regard to suchan unconventional way of God showing His mercy. But is not theway Jesus speaks of the living water that streams out of his inside(literally his abdomen, his “lap”) also somewhat strange – at leastfor a completely muddled and impoverished religious way of


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thinking, which has turned its back on all sensory symboliclanguage, without however finding the least spiritual ground –so that most wander around in a barren no man’s land , whereone can smell no fresh grass and find no milk and no water todrink, where however even the transcendental Ground is notrealized? Anyone who has attained the Ground, however, will againfind joy in such pictures. He will be gladly captivated by thecharm of a picture of Mary, in which something Eastern is oftenwafted towards us, something very mature and superior, a restingin oneself, being anchored right in the centre. A smile blossomsout in an otherwise so strict religion, in which one can hardlyoffer flowers to the Father God. The altars of Mary are alwaysdecorated with flowers, especially in May, in Mary’s month, whenthe scent of lilacs is almost overpowering. One can speak of theremains of a primitive nature religion – but is it not nature thathas slipped away from us? When we today speak of a new ageand are convinced that the return of the Mother will play a bigpart in it, this also especially concerns our relationship withnature. There may be experience of a certain, spiritually tinged,“materialism” in this connection, for which the mystical groundis a biological compost heap, but we cannot afford today tocritically point out possible one-sided developments here andthere. We must transform ourselves. And that means in particularfirst of all to die: to enter into the divine Ground, but also intonature, until we can again feel her as our real mother, who bearsus. Between the transcendental Ground and the “natural” groundthere exist, in spite of all the differences, a correspondence, andthe curse of modern man consists in not being at home in eitherof them. But to return to Mary: anonymity and improbability havenot prevented her rise, but on the contrary promoted it, as due to

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this “formlessness” she could so much more easily take on form:as the archetype of the Divine Mother, as Virgin and God-bearer,in short: as the female aspect of the divine. Her rise would ofcourse not have been possible, if there had not always been aniche for her in the human psyche – a niche, which had previouslybeen occupied in the Mediterranean area by the Magna Mater,the Great Mother in all her various aspects. Early Christianity firstswept this niche clean, but when the Lord’s appearance, whichhad been expected soon, did not occur, when the Kingdom ofGod did not suddenly take shape in the old world, when therhythm of the seasons continued to turn in a circle, when onebegan to plant flowers again and think of coming generations,the picture of the Mother again arose, now in the form of Mary,the Lord’s Mother. Was she a “step forward” compared with the earliergoddesses of antiquity? It is often said that she took up all thepositive aspects of the old mother gods, so that the latter couldblossom forth into new life in an ennobled – namely “Christian”– form. Many churches of Mary were indeed deliberatelyfounded on the ruins of former temples, which were dedicatedto a goddess. And one must indeed say: much appears to be ennobledin her. She radiates purity and kindness, which we hardly findin the earlier goddesses in the Mediterranean area. Thisjudgement – perhaps also a prejudice – is certainly also connectedwith the fact that we are today largely missing the livingrelationship with these goddesses: with Isis, Astarte, Demeter,etc. We know many songs in their honour, we have descriptionsof their services and mystery cults, which even today havesomething moving for us, and yet they are regarded as anestablished part of our education, archaeological findings. Onecan collect these remnants and thus upholster a kind of anti-


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Christian attitude, but an intellectual and emotional protestagainst a certain Christian one-sidedness is not a positive cult.Anything that is not continuously worshipped and surroundedby a still living cult atmosphere appears to be slowly dying out– just as though the prana, the life energy, were flowing out, This does not however apply to India: there the Mother isstill living in all her different manifestations, as a heavenlyarchetype, as an all-embracing World Mother, as small restrictedtree goddesses or again as a human “embodiment.” An almostendlessly long golden thread of mother worship binds the oldestmother goddess of the pre-Arian era to the “Mother” of theAurobindo Ashram. From a geographical point of view the IndianMother seems to us to be further away than Isis and Demeter, butin reality she is nearer to us – not least because the Divine Motherthere in the last hundred years through great saints and yogis likeRamakrishna, Vivekananda and Aurobindo was “awakened” tointensive life – not to mention the Shaktis, who often accompaniedthese great enlightened ones. Without India we would hardlyencounter the reality of the Mother so strongly. We see herthrough the eyes of the great masses of people, who seek herprotection and whose fervour is only comparable with theintensive Mary worship of the Poles or Mexicans; but we also seeher through the eyes of the great mystics and enlightened ones,who bear witness to her presence. Ramakrishna’s lifelongdialogue with “his” Divine Mother is for me much moreimportant than a hundred learned discourses about the archetypeof the Great Mother, because it encourages me to turn to theMother myself, to open up fully to Her. The cult of Mary alsoreceives a new impulse through this Indian blood transfusion, itgrows still further into the cosmic, into the great wide beyond,and thus loses its provincial character, which still sometimesclings to it.

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Of course, through this encounter with the Mother,whether in her Indian manifestations, whether in the form ofMary, or also the goddess of Babylon, Egypt and ancient Greeceand Rome, she becomes somewhat more living than before, asone recognises this or that feature in them. Nevertheless concernwith them remains strongly on the intellectual and artistic level,at which I “think about” the mother and everything female at all,in which the mother divinity seems “interesting” to me, as anobject of research or a subject for discussion. The light does notcome from inside, but is shone on to her from outside – as frommuseum spotlights. The psychologist and sociologist, and ofcourse the person interested in art, enjoy themselves, but do notenter the innermost centre of mother worship. Howeverfascinating Isis may seem to me – I cannot pray to her. I cannotmake prostrations before Demeter, I do not feel moved in myinnermost being. Of course many Indian Shakti forms have theirexotic sides, which will remain strange to me, which one can onlyunderstand as a Bengali or a South Indian. Yet here at least hergreat devotees, through whose eyes we see her, removed thelargest blocks of misunderstanding - just as Jesus also took somefeatures of the Jahve cult and made it possible for us to see Abbain God. By this I do not mean simply a “taming” of God. Thevolcano and desert god Jahve and the often quite aggressive Kaliwere not domesticated by Jesus and Ramakrishna into goodharmless house gods, who lack any teeth. Their vitality remained,but they lost their provincial features, so that for instance in thecase of Kali it is also possible for me as a Westerner to envisageGod as Mother – without thereby necessarily thinking of aprotruding tongue or other metaphorical attributes. Anyone who sometimes approaches somewhat gruesomeIndian images of the Mother, often then seeks refuge in thefamiliar and trusted image of Mary. In Christianity it is now


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admitted, although hesitatingly, that the divine nature could verywell have a female aspect, but it is then always at once added: Tofind this out, we do not need the East, Mary is quite sufficient; ifshe was capable of absorbing all the ancient goddesses of theMediterranean area, this also applies to the Indian motherdivinities. Really? We should not at once hand ourselves entirely overto the East, before we have sounded the depths of what our ownWestern tradition has to offer. Yet just as the male needs thecomplement of the female in order to be complete, so does theWest need the East, and it would be completely senseless to wantalways to be confined to what is allegedly “one’s own.” It is nota betrayal of Mary, if we supplement her by her Asian sisters: byfemale figures such as Sita, Radha or Sarada Devi, by the lovelyforms of Sarasvatis, Lakshmis or the Chinese Kuan-yin (Kwannonin Japanese), but also by the “wilder” mother divinities, such asDurga, Kali and Tara. In other words: the cult of Mary seems to me not to fullycover what we have called the female and motherly dimensionof God. Firstly, it will always be difficult in Christianity – not onlyamong Protestants, but also in the teachings of the CatholicChurch, for Mary to be recognised as an aspect of God. Thosewho worship her may unconsciously worship the divine in andthrough her, but in their conscience they always insist that Maryis of course not God. Thousand-year-old modes of thought cannotbe reversed from one day to the next. Those who dare to advancefurthest in this regard are indeed the best proof of how difficultit is for a Christian to ignore his past. When the American CatholicAndrew Greeley begins his study on Mary with the words: “Thisis not a book about Mary in the traditional sense. It is more aboutGod, who manifests Himself in Mary,” it sounds extremelypromising. Greeley would like to go to Mary with the reader, “in

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order to learn something about God.” We begin to suspect thatthis Christian writer does not see God as a limited person, but asthe divine with various aspects and “dimensions” – a divinebeing, who reveals himself through persons, through thecompletely male Jahve, but also through Mary. Finally Greeleycontinually draws our attention to the fact that our understandingof God has so far been one-sided and male. But when it thenbecomes serious, this brave Catholic seems to fear his owncourage. He admits that “there are no philosophical, theologicalor religious grounds at all, why we cannot address God as awoman.” Yet: “I would not wish to assert that we should addressGod as a woman. I should only like to say that it is quite possibleand legitimate to do this.” Yes, if only the rift between theory andpractice were not so great, and courage to jump over it were alittle greater! Yet it is not only a question of a firmly established practice.Behind it there are also hidden theoretical roots. Greeley giveshimself away when he writes: “Even if there have been wrongdevelopments in the cult of Mary, the worship of the new Queenof Heaven has never reached divine transcendence or beenquestioned.” In plain language: the female has – in spite of allthe deep bows before it – nothing to do with divinetranscendence, because this is exclusively reserved for the maleGod, who jealously watches over his sole lordship. For anyonetherefore who calls himself a Christian the call for a femaledivinity is completely unnecessary, as Mary already fulfils allthese requirements; he thus just says that God cannot be a mother,as the mother whom he worships cannot be God according to hisfaith. One could of course give a purely external reason: Maryis and remains a “creature,” a being created by God. It is not somuch a female dimension of God that is denied, but that God


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could become a creature. It is not the maternal female that isdenied transcendence, but the creature named Mary. If the twoare so often mixed up, this is a regrettable chance occurrence. But is it really a question of a chance occurrence, are wenot encountering a deep connection? It is not a chance occurrencethat at the head of all strictly monotheistic religions there is aFather God, who alone represents the divine. Anything that evenonly remotely looks like pantheism, like a blurring of the frontiersbetween the Creator God and his creation, is persecuted. Histranscendence is sharply distinguished from everything that isnot Him, what He has created out of nothing: the material world,the creatures, nature – and thus also the female. The worship ofthe female – for instance in the fertility cults – is just as stronglyfought against as the efforts of the creatures to emancipatethemselves. One can almost make a comparison out of this: thefemale becomes a “sign” for everything created, for everythingthat is dependent, derived and “trivial.” It is the “other” for themale God, his opposite, his object, his inferior, by which hissuperiority and divine transcendence is so rightly known. He isthe absolute being, who needs nothing outside Himself, while thecreature-female has nothing outside herself, just exists, becauseshe is kept by Him and is for Him. In this regard God is endlesslymerciful. He lets what He has created in no way fall back intonon-existence, for which He has the authority and the right to do,but holds it in His strong arms. Yes, He even falls in love withthis nonentity, as a man with a woman. The whole of creationand in particular His chosen people become His “bride,” His“daughter Zion,” whom He passionately courts. And this loveadventure becomes acute when he chooses Mary from this chosenpeople, in order with her help to have a son, who then again fallsin love with his chosen people, the Church, which he regards ashis “bride,” and has not seldom grown with the figure of Mary,

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as the Bride of God, whom God takes home into his eternalnuptial chamber.

(To be continued)

The Master would teach us how to pray. Sitting on his cotwith legs outstretched like a child he would cry “O Mother,come to me, do come. I cannot bear the separation. How canYou be at peace, away from Your little son? How can You,forgetful of me, busy Yourself with other things? Come, OMother, come and take me up in Your arms!” At such timeshe would cry like an utterly forlorn child just to show us howa child in distress pines for its mother. The idea awakened hisfeelings to such a degree that he would actually cry like a childrestless to see its mother. After some time Sri Ramakrishna would become stilland begin saying with tears, in a trembling voice, “O Mother,I am without any Sadhana, without Bhajan (devotional singingand worship). O Mother, give me knowledge, give medevotion. O Mother, may I have the mind fixed at Your feet!”

Swami Akhandananda


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Swami Vidyatmananda

Vedanta teaches us that until we have become illumined wecannot help anybody else religiously. What we may believe

to be spiritual assistance will be egotistic interference - the vainclamor of a busybody - capable possibly of harming the one wewould aid, and ourselves as well. "If while still ignorant a mantries to help another, it is like the blind leading the blind. Bothwill fall into a ditch.” I quite agree. We have had enough helpers whothemselves need help. And yet, it seems so self-centered toconcentrate on one's own growth, to the exclusion of the growthof others. Is there nothing at all that one can do for other peopleduring the time one is still ignorant? Perhaps there is. The activity I have in mind does notafford spiritual help, but it can perhaps give psychologicalsupport. What I am thinking of is this, that one shouldconsciously, continually, make it one's habit to be available. Thewhole world is hungry for sympathy, for a listener, for someonewho is interested. Am I so busy, are my concerns so important,that I cannot spare the time just to be nice? How often we sense that someone would like to tell ussomething. Yet, impatiently, we feel that it cannot be veryimportant. Or we may know that a person wants to be assuredthat he has done well or is appreciated; yet we will not behuman-hearted enough to even smile assent. To be availablemeans to inquire into something we know someone is eager totell us, in order that he will; or it may only mean being quiet,

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while he talks. We merely need to be generous of our time, willingto let ourselves be ‘bored’ if necessary, to do others a good turn. Probably all I am saying is that anyone trying to bespiritual ought first to be kind. This is only practicing properdharma, that is to say, moral discipline preliminary to all religiousprogress. Consideration must come to be the habitual attitude ofanyone aspiring to become spiritual. What actually happens is that as we practice the disciplineof being available, other people stop actually being boring. Theyturn lovable in our eyes. This is because we grow interested, andanything that interests us becomes a pleasure to us. Self-concernlessens and we become happier, we become contented. Thusemphasized again is the truth that the world is a mirror, givingback faithfully that given to it. So we are back to where we started. Only God, throughthe illumined teacher, can help others. Even the slight gesture ofbeing available - which we may initiate with the idea that it willhelp others - mainly helps ourselves. It attenuates the ego,smoothes our own path, and makes the passage toward God alittle more rapid.

Leaves of an Ashrama 37: The Gift of Being Available

Make the mind one-pointed - like the mariner's compass. Inwhatever direction the ship may sail, the compass alwayspoints to the north and keeps the ship on its course. Keep yourmind pointed toward God, and your boat will sail smoothly.A man who does this never loses his faith and devotion, evenif he is thrown into an evil environment.

Swami Brahmananda

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It was at the beginning of the year 1922 that under a strong urgefor initiation into spiritual life, I entered into correspondence

with His Holiness Swami Brahmananda (Maharaj), the thenPresident of the Ramakrishna Math at Belur. I was staying, as Istill continue to do, at a small town of East Bengal on the Assamborder. On February 4, 1922, Swami Brahmananda was pleasedto write to me from Balaram Mandir, Baghbazar, that he had noobjection to my seeing him personally, if I was bent upon it. Therewas neither any positive direction that I should go, nor anyindication that my prayer would be granted if I went to him. Itwas left entirely to me to decide whether to go or not to go. It was about noon when I arrived at the Math premises.Seeing that I was a stranger, and apparently unaware of the Mathregulations, one kind-hearted sadhu directed me to seek thepermission of Swami Shivananda (Mahapurush Maharaj) whowas seated in his room. Swami Shivananda was busy with his correspondence.Feeling rather disturbed by a stranger suddenly entering theroom, he asked me, "What do you want?" "Sir", I replied humbly, "I have come here on receipt of aletter from Maharaj." "Then you should go to Maharaj, and not come to me.” "Forgive me, Sir", said quietly I, "I now see that I shouldhave gone to Balaram Mandir first, but, Sir, it is nearly noontide,and much too late to go to Baghbazar.”

Reminiscences of Swamis Brahmananda andShivananda

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"Oh! I see. You want to have prasad. Very well. Go to theManager." The sadhu, who was waiting outside beckoned to me tocome away, as the necessary permission had been obtained.Though I had permission for the midday meal only, I stayed onfor the night too, though not without some pricks of conscience.What would Mahapurushji Maharaj think of me, if he noticedthat I was taking undue advantage of his permission? Nextmorning, I got ready for going to Balaram Mandir. The journeybetween Belur Math and Baghbazar was usually made in thosedays by country boat or by steam launches. My friends called aboatman to the ghat in order to pick me up. But lo! as soon as theboat touched the ghat, Mahapurush Maharaj followed by anattendant just shot from within the building, went straight to theboat, and seated himself majestically in the pit intended forpassengers. I was taken entirely by surprise and did not knowwhat to do. With some hesitation I got into the same boat, and saton the deck under the open sky. Mahapurushji's keen eye soonfell upon me and he asked, "Look here, are you not from Sylhet?Did you stay at the Math last night?" "Yes,' Maharaj." "Are you going to Baghbazar with a view to see RajaMaharaj? He is laid up with fever. You cannot see him. Do youunderstand?"Mahapurushji went on repeating this several times. I could nothelp thinking that I must banish from my mind the hope ofreceiving initiation. But even so, I did not feel depressed. "Hereyou are” said I to myself, "an insignificant person from a remote,almost unknown place, sitting in the august presence of God-intoxicated Mahapurushji on a boat on the holy Ganga, with theBelur Math visible yonder. This should be enough for you."

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When the boat reached the other bank we all got on to theshore. Mahapurushji's attendant, seeing that I was also going toBalaram Mandir, made over to me the hand-bag of MahapurushMaharaj asking me to carry it and to follow Maharaj. Theattendant had to make a detour in connection with some otherbusiness. Mahapurushji walked briskly on, but not withoutlooking backwards every now and then, and telling me that therewas absolutely no chance of my seeing Raja Maharaj. On the wayhe stopped once to make obeisance to Mother Kali in a roadsidetemple, and next at a devotee's house to enquire about his health.Though Mahapurushji spoke to me nothing but words of dis-couragement, I did not actually feel depressed. Was it not thatthe All-Merciful in his graciousness had found me such anillustrious guide? On reaching Balaram Mandir, Mahapurushjitook over his handbag from me, and entering Raja Maharaj's roomshut the door behind him without saying even a word to me! I was determined not to give up the object of my visit. Ilooked into the big hall on the northern wing of the building andwas agreeably surprised to find small knots of people waitingeagerly, apparently in expectation of the arrival of SwamiBrahmananda. I too entered the Hall. Soon I noticed the brightfigure of Swami Brahmananda walking slowly towards the Hallin an ecstatic mood, his dreamy eyes alternately closing andhalf-opening as if contemplating all the while on the sole objectof his meditation. As soon as he approached sufficiently near Iprostrated before him. Without asking me a word, he said in avoice full of compassion, "My dear child, you go to Mahapurush.I am very ill." I was taken aback with surprise, and could not helpthinking that the two of them must have discussed betweenthemselves about me. My joy knew no bounds. I went toMaharaj's room and found Mahapurushji relaxing himself on areclining chair. I made obeisance and squatted on the floor.


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Looking surprised, he asked, "What is it you want?" I repliedhumbly, "Maharaj has passed me on to you. That is why I am atyour feet. I am a supplicant for Diksa." "Diksa! What is it? I know not your name, nor where youcome from. How can I give you Diksa?" At this I told him all about myself; how I earn mylivelihood and how I devote all my spare time to the work of thelocal Sevashram. Having heard me with close attention, heejaculated: "Well, my Diksa would be nothing else than what youhave been doing. Give food to the hungry, water to the thirsty inthe name of the Lord, in the name of Thakur (Sri Ramakrishna)and of Swamiji (Swami Vivekananda). This is the only Diksa Iknow of. If you want to be initiated into mysterious words, likeKring, go to the priests, don't come to us." Previously, I had read very carefully the chapters relatingto Diksa in the Sastras, about the forms and ceremonies to beobserved by the would-be disciple. I could clearly perceive thatMahapurushji was deliberately pounding the ideas I had gatheredand cherished within myself. Being somewhat perplexed, I sat insilence. . . . After a little while Swami Brahmananda came back andtook his seat on the bed. Mahapurushji told him in a complainingtone, "Maharaj, this boy (pointing towards me) wants Diksa."These words seemed to disturb the calmness of the attitude ofSwami Brahmananda. He burst out, "Yes, yes, I know, he wantsto earn the distinction of having received Diksa. from thePresident of the Ramakrishna Mission. “Addressing me, SwamiBrahmananda continued: "Well, boy, I know only too well thenature of the people of East Bengal. They show so much eagernessand enthusiasm for Diksa, but after having received it, do not careto practise the mantram. You simply want to add to the numberof such disciples. Is it not?"


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"Sir, why should you think so?" I protested gently. "Theremust be some who do follow the right path, and I shall add to thenumber of this group." This reply seemed to calm him a little andhe said, "When one has acquired the fitness for Diksa, one doesnot have to apply. We ourselves invite such a person to come tous." "Shall I ever acquire such fitness, Maharaj?" enquired I. Heseemed a little agitated and replied in an emphatic tone, "Yes, yes- you shall be. I say, you shall be." At this moment, Mahapurushjiintervened. Casting one look at me, and then turning to SwamiBrahmananda he said, "Maharaj, this boy has been doing goodwork at his own place to obtain the grace of Thakur and Swamiji.Please take pity on him and bless him." At this, SwamiBrahmananda resumed his usual attitude of calmness andcompassion. With a soft voice expressive of kindness, he replied,"My blessings are already upon him." Mahapurushji turning tome said, "At this moment you have received grace. This is the realthing. The rest is nothing but mere formality to strengthenconviction, and that too will come soon." We all sat still for awhile. Then breaking the silence in a voice full of sweetness andaffection Swami Brahmanandaji said to me:' "Is it such an easything, my child, to withdraw the mind completely from all thedistractions around us, and concentrate it on the Kutastham, theAbsolute which stands behind the world of phenomena?" Withthese words, he appeared to switch off all his sense contacts withthe outer world, and became entirely merged in himself... It was past 9 o'clock in the morning, and Maharaj askedme to arrange somewhere for my midday meal. Seeing that I wasunused to the ways of city life, Mahapurushji advised me to goback to Belur Math and gave me permission to stay there. Ireturned to the Math at about 11 a.m.


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Brahmachari Jnan Maharaj took me to the Sri RamakrishnaStudents' Home at Baghbazar and arranged for my stay there.The Home was quite near to Balaram Mandir which I could,therefore, visit at any time of the day and have a darsan ofMaharaj. His behaviour was exactly like that of a playful child.At one moment he would be cutting jokes with the people aroundhim. The next moment he would perhaps become lost inmeditation, his face aglow with divine light. Or he would perhapsbecome so grave that nobody would dare stay near him. One day he had just come into his room after taking thedaily bath, when I entered it. On seeing me, he posed the fingersof his right hand in a jocose manner, and with a posture of dance,asked, "Well, how do you do? How do you do?" His posture andthe manner of his utterance were exactly like those of a childteasing, or playing with, his companion. But in a moment hefound out that my mind was pitiably torn by a great strugglegoing on within myself. At once he changed his attitude and,addressing me, recited these words in a grave yet reassuring tone. “Desire is the cause of extreme unhappiness,desirelessness is the cause of supreme happiness.” Sometimes he would put questions on the most homelysubjects. For example, he would ask me what time I had takenmy meal, how many courses there were, and whether I relishedthem. On hearing my reply he would express pleasant surpriseat the excellence of the dishes served. One day he thrice sent word to me saying that now that Ihad met him so many times, I should better go back to my place.But I persisted in my daily visits adding by way of explanationthat I simply stood in one corner of the corridor fully satisfiedwith mere darsan, and there seemed to be no reason why I shouldgive it up. Thereafter he did not press for my withdrawal. On oneoccasion, when I showed great eagerness for the early fulfilment


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of my heart's desire, he silenced me by saying, "What is that tome? And why are you in such a hurry?" On the eve of mydeparture, I again repeated my earnest request and got the reply,"My child, nothing can be done in this matter until Mahapurushhas come back from Dacca." Though my association with Maharaj was but brief andnever very intimate, it taught me many things and was highlyinspiring. True, the main purpose of my visit was not fulfilled;yet I went back to the field of my work with a new delight and anew spirit. On my reporting to him my safe arrival at my hometown, he immediately wrote back conveying his blessings. Alas!this was to be his last communication to me. Within a few dayshe shuffled off his mortal frame.

Reprinted from Prabuddha Bharata, October 1958


All our power comes from renunciation. Only when we havegiven up our life do we begin to live. At present we are likeprisoners. We may get a glimpse of freedom now and thenbut the world falls upon us when we are off our guard anddrags us once more into our prison cells. As soon as a manfinds out, however, that these little pleasures of the flesh arenothing compared with the infinite pleasures of the spirit, hewants to renounce, not for the sake of renunciation butbecause he has found something better. He realizes thehollowness of the worldly enjoyments and can be satisfiedwith the higher enjoyments only. Renunciation means givingup a lesser thing for a greater one. Those who give up theworld for a spiritual life, are giving up the uncertain for thecertain, the passing for the permanent.

Swami Ramakrishnananda

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May 1 Selection from the Upanishads 18 Swami DayatmanandaMay 8 Selection from the Upanishads 19 Swami DayatmanandaMay 15 Imitation of Christ 15 Swami ShivarupanandaMay 22 Selection from the Upanishads 20 Swami DayatmanandaMay 29 Selection from the Upanishads 21 Swami DayatmanandaJune 5 Selection from the Upanishads 22 Swami DayatmanandaJune 12 Imitation of Christ 16 Swami ShivarupanandaJune 19 Imitation of Christ 17 Swami ShivarupanandaJune 26 Day Retreat

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one thing? You have killed the elephant and you haverevived it. But what has that done for you? Do you feeluplifted by it? Has it enabled you to realize God?' Sayingthis the Lord vanished. "Subtle are the ways of dharma. One cannot realizeGod if one has even the least trace of desire. A threadcannot pass through the eye of a needle if it has the smallestfibre sticking out. "Krishna said to Arjuna, 'Friend, if you want torealize Me, you will not succeed if you have even one of theeight occult powers.' This is the truth. Occult power is sureto beget pride, and pride makes one forget God. "Once a cross-eyed rich man came here. He said tome: 'You are a paramahamsa. That is good. You mustperform a swastyayana ceremony for me.' What a small-minded person he was! He called me a paramahamsa andyet wanted me to perform that ceremony. To secure welfareby means of the swastyayana is to exercise occult power.”

The Gospel of Sri Ramakrishna, September 21, 1884

continued from the front cover

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Swami Vivekananda

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