Today, in South Africa, as it is in many countries of the world, our universities and colleges, schools and skills training centres are woefully ill-equipped to teach value-based education. It is a lamentable irony that in institutions where there is an assembly of educated people and where students are meant to go through the exhilarating process of learning and training, we see unrest, anarchy, violence and professional jealousy. Corruption and mismanagement prevail in places of learning. Apart from other reasons this situation is worsened owing to a lack of dedicated role-models and our inability to effectively impart value-based education to our student community. This, naturally, has far reaching consequences. Our students will grow into a new generation of leaders and workers, men and women, who will shape the future. Defects in our students can translate as defects of the future.
Swami Vivekananda pointed out, “I look upon religion as the innermost core of education.” Casting his profound ideas into a very homely style he added, “Religion is as the rice, and everything else, like the curries. Taking only the rice causes indigestion, and so is the case of taking rice alone.” Thus for total human development Swami Vivekananda wanted a harmonious combination of academic achievements with religious values. A doctor with brilliant academic achievements will be more humane with sound religious values integrated into his or her heart. A businessperson ascending the ladder of success will be an asset to society if the virtues of religion are etched in his or her soul. Municipal workers can be more effective if the ideals of selflessness and work-efficiency are taught to them. Today, there is an ongoing need for value-based education. Children and parents, learners and educators, professionals and workers - all need value-based education to shape their characters and enrich their personalities. Value-based education alone will fertilize and nourish the goodness in society.
Since our secular institutions are hardly investing resources and effort in teaching value-based education many concerned parents are looking up to religious organisations to provide a programme that would make a tangible contribution in this direction. This has placed an immense responsibility on religious organisations. Rituals and ceremonies, fasts and festivals have a great value. But this is only one aspect of religion. It is religious education alone that is capable of transforming us into nobler and more God-conscious people. “What can religion do?” asked Swami Vivekananda. His focused answer is too serious to be ignored: it transforms “man the brute into man the God.”
Hindus have every opportunity in South Africa to study their religion at home. Textbooks and audio-visual material as well as courses by distance education are now easily available.
Every Hindu should have a knowledge of the Hindu concept of God, the theory of creation, karma and reincarnation, gods and goddesses, fasts and festivals, great pathways that lead us to God and the inspiring lives of our Incarnations and saints. The lives and teachings of our God-men and women are an inexhaustible source of wisdom; tales and parables, teachings and motivational material abound in great scriptures like the Upanishads, Ramayana and Mahabharata, the Bhagavad Gita, the Tirukkural and the Gospel of Sri Ramakrishna. Hindu family values enshrined in our great epics like the Ramayana and Mahabharata should become a part of every home. Our Hindu marriage vows are comprehensive and encompass domestic values of the highest order. Every Hindu should have a full understanding of these vows. This will enrich and stabilise our homes and society. With this wealth it would indeed be a failing on our part to profess moral degeneration.
Spiritual values, when inculcated in our lives, will give us inner strength and fortitude to cope with the adversities of life. It gives us a vision of hope and courage, optimism and a vision of a brighter future.
(Sri Ramakrishna’s spiritual struggles and experiences form a textbook for any spiritual aspirant. The following passages are instructive and represent important moments in the Master’s life.)
Yearning for the Vision of the Divine Mother
Convinced that man could transcend all miseries and evils and reach immortality only by knowing the sweet and perennial fountain of all bliss, Sri Ramakrishna’s yearning to realize God and the pangs of separation from Him became inexpressible. While those about him were wasting time in all sorts of frivolity, he was burning day and night with this consuming thirst for God. It was at this time that he was asked to conduct the services of the Divine Mother.
After his initiation, Kali became his favourite Deity. Every day at the time of worship he decorated Her image with flowers and sandal-paste; to him it was not inert stone but Mother Herself.
Vision of God
(Sri Ramakrishna describes his first vision of the Divine Mother Kali)
"The buildings with their different parts, the temple and all vanished from my sight, leaving no trace whatsoever, and in their stead was a limitless, infinite, effulgent ocean of Consciousness or Spirit. As far as the eye could reach, its shining billows were madly rushing towards me, from all sides with a terrific noise, to swallow me up ! In the twinkling of an eye they were on me and engulfed me completely. I was panting for breath. I was caught in the billows and fell down senseless!"
Whether or not he saw in this ocean of effulgence that blissful form of the Divine Mother which was so dear to his heart, he did not make clear. It is probable that he did, for as soon as he regained consciousness, he called aloud, "Mother, Mother ! "
Longing for the Company of Devotees
'In those days there was no limit to my yearning,' Ramakrishna would recall. 'During the daytime, I could just manage to keep it under control, though the talk of worldly-minded people tormented me. I would yearn for the time when my beloved companions would come to me; I kept thinking what a relief it would be to talk freely and openly to them about my experiences. Everything that happened made me think of them; I couldn't keep my mind on anything else. I kept planning what I should say to this one and what I should give to that one, and so forth. When evening came, I couldn't master my feelings any longer. I was tortured by the thought that another day had passed and that they hadn't arrived! When the evening worship started and the temples resounded with the ringing of bells and the blowing of conch¬shell horns, I would climb up on to the roof of the Kuthi and cry out at the top of my voice in the anguish of my heart, "Come to me, my boys! Where are you? I can't bear to live without you!" ...’
Meeting with some Householder Disciples
The first two persons who responded to the call of Sri Ramakrishna were Ramchandra Datta and Manomohan Mitra, who were cousins and lived in Kolkata. The former was a medical practitioner and held a post in the Kolkata Medical College. Like the average educated man of his time, he was practically an atheist. Regarding himself he writes in, his Life of Sri Ramakrishna: "In those days we did not believe in God, Nature being considered sufficient to explain the universe. We were rank materialists and held creature comforts to be the summum bonum of life." But he suffered from a great restlessness of mind, which he could not control. At this time he came across a copy of a newspaper conducted by Keshab Chandra Sen. Therein he read about Sri Ramakrishna and decided to visit the saint with Manomohan.
One afternoon in 1879, they arrived at Dakshineswar, and finding the door shut, tapped at it. It was opened by a man plainly dressed, who, contrary to their expectations, was as unlike a Sannyasin as could be. But a few seconds in his presence convinced them that he was the saint. From the very first Sri Ramakrishna treated them as his own. He inquired minutely about them and finally called out to Hriday, who was then suffering from fever, "Come Hriday, here is a physician. You can have your pulse examined by him." It was done. The two cousins spent the whole afternoon with the Master in spiritual discourse, and when they were about to take leave, Sri Ramakrishna gave them some prasad. They touched his feet, and the Master affectionately asked them to come again.
They were charmed at his kindness, for such cordiality and such sympathy at first sight they had never experienced before. Sri Ramakrishna's love seemed so new and so genuine to them, because it was selfless.
A Future Monastic Disciple Arrives
Subodh was a High School boy of seventeen belonging to the family of Shankar Ghosh, the founder of the Kali temple at Thanthania, Kolkata. He, however, cared more for spiritual things than academic ones. One day his father gave him "The Sayings of Sri Ramakrishna." Subodh was so deeply impressed by it that a great desire arose in his mind to meet the Master. When he told his father of this desire, he was promised a trip to Dakshineswar later with the rest of the family. But Subodh would not wait. In a few days, with a friend, Kshirode, he started for Dakshineswar. This was some time in 1885.
Subodh had an idea that a Paramahamsa was some sort of a magician. He had never before spoken to a Sadhu ; so he said to his friend, "You must go forward and talk with the holy man. I don't know the proper etiquette." The friend agreed. They entered the Master's room and saluted him with folded hands. "Where do you come from ?" asked Sri Ramakrishna. "From Kolkata," was the reply.
Pointing to Subodh he said, "Why is he standing so far off ? Come nearer." Thus encouraged, Subodh went closer. "Do you not belong to the family of Shankar Ghosh ?" asked Sri Ramakrishna. Subodh was surprised and said, "Yes, sir, but how did you know of it ?" "When I was staying at Jhamapukur," said Sri Ramakrishna, "I often visited your home as well as your Kali temple at Thanthania. That was before your birth. I knew you would come. Well, Mother sends here those who will attain spirituality. Why do you stand so far off ? Come closer." Subodh approached the Master, who grasped his hand and closed his eyes for a few minutes. At last he said, "You will attain the goal. Mother says so.”
The Master asked for a mat for Subodh and his friend and then asked them how they had come to Dakshineswar. Subodh, who because of the Master's kindness had lost his shyness, said, "Why, on foot." "Indeed ! " exclaimed the Master, "but how did you know about me ?" "I liked your sayings so much," said Subodh, "you are such a great man, and so famous ! Therefore we have come to see you." These words brought a sudden change in the Master’s expression. With a humility that amazed the boys he said, "Ah, I am worse than a worm. Name and fame ! Ridiculous ! Really I am more insignificant than a worm." After a little pause, he said to Subodh, "Mother sends here those who will receive Her grace. Come here on Tuesdays or Saturdays. Many people from your part of town come here those days. Come with them." Subodh said, "No sir, that will not do, for my relatives will find out that I am coming here. Please tell me what you have got to say now." "I cannot recall my words, my child," said the Master: "If I say I shall go to a certain place on such and such a day, I must do so at any cost. Even if I don't like it, Mother drags me there. I have said those words ; so do come on Tuesdays or Saturdays." Subodh agreed, and finding it was getting late, asked leave to go home. Sri Ramakrishna treated the boys to some sweets and affectionately pressed them to accept carriage or boat-hire. But they declined and returned to Kolkata on foot.
(Reprinted from: “Life of Sri Ramakrishna”. Published by Advaita Ashrama, Mayavati, 1990.)
(Dr Surendranath Roy, in the following reminiscences, fondly recalls how Sri Sarada Devi would happily counsel and guide anyone who approached her.)
One Sunday, out of a strong desire to see the Holy Mother, Sri Sarada Devi, I started from my Kolkata residence at half-past two and arrived, profusely perspiring, at the Udbodhan house. On inquiry I learnt that the Mother had only just returned from some engagement outside, and that she would be meeting visitors only a little later. Feeling very impatient, I however, proceeded to go to her. Swami Saradananda, who was standing near the staircase, saw me going, and forbade me. Young as I then was, I immediately retorted, "Is she only your Mother?", and pushed him aside and went upstairs. I found the Mother fanning herself. After I bowed down at her feet she inquired about me and said, "How is it that you are perspiring?" I said, "I walked in the hot sun." Taking the fan from her, I began to fan her.
After a while I asked the Mother,"Where did you go today?" The Mother replied, "Kalighat." Then she said, "Take some Prasad, and then I shall talk with you." After taking the Prasad, I asked her, "Mother, what is the difference between man in his real nature and a god?"
Mother : It is man who becomes a god. Everything is possible if one does work properly.
Disciple : What kind of work?
Mother : Observing the rules and injunctions prescribed by the Master, if one calls upon one's Chosen Ideal with steadfastness, one achieves everything.
On this day I could not talk with the Mother any longer; for one or two women devotees came. I saluted the Mother. As I was taking leave of her, I said, "Mother, I have done a great wrong today. While climbing the stairs I pushed Sarat Maharaj aside, how shall I face him again? Kindly pardon me." The Mother said, "What wrong can children do? My sons are not such as to find fault with others. You need not worry about it." Coming to the ground floor, I came across Sarat Maharaj. I bowed down to him and asked his forgiveness for the offence. Sarat Maharaj embraced me and said, placing his hand on my head, "One should have such yearning, indeed!" Then he added "None will obstruct you henceforth." I welcomed his blessings. But after this incident, whenever he saw me he used to laugh heartily.
On another Sunday when I went to see the Holy Mother, I found that some devotees had already arrived and that others were coming. As I made Pranam to the Mother, she said, "Sit for a while." She gave me some Prasad which I began to eat. Then I said to her, "Mother, I don't find a day when I can disclose to you everything that's in my mind."
Mother : I have to attend to the problems of all my children. But you may ask one or two questions. I shall answer them.
Disciple : Mother, there are very poor people who cannot afford to travel to Varanasi or any such holy place. How can they gain the merit which others visiting those places obtain?
Mother : Why, they can gain the same merit by visiting Dakshineswar or Belur Math, provided they have such genuine faith! He for whom one visits Varanasi is present at Dakshineswar and Belur Math.
Disciple : Mother, what is the way for us?
Mother : Why do you fear? The Master himself will do everything for those who have received his blessings or have somehow come in contact with him.
After this I made Pranam to Mother; for I had to take leave. I shall now give a brief account of a conversation I had with her on some later occasion
Disciple : Mother, what procedure should we adopt for doing Japa and meditation?
Mother : Do them as you like, provided you keep your mind steadfast in the Lord. You will attain to your goal in this way. Why do you worry?
Disciple : Mother, I'm not worried, but I want to hear the instructions from your lips.
Mother : Everybody is behind you. The Master is there. And besides, you can see me directly.
Disciple : Mother, I was not fortunate enough to see Swamiji or Sri Ramakrishna.
Mother : Call on Him devotedly; you will attain everything. I say, you are blessed; for you have been born in such an age. This is the time when you can see His divine sport. One can easily understand this divine play if he looks upon it with faith and devotion.
Disciple : Mother, does everything happen and are a man's aspirations fulfilled according to his own wish?
Mother : Only the noble desires are fulfilled.
(Reprinted from: “The Gospel of the Holy Mother”. Published by Sri Ramakrishna Math, Chennai, 2002.)
(Swami Vivekananda worked tirelessly his entire life, spreading the message and teachings of his master, Sri Ramakrishna. The following article shows how the Swami continued his activities up until the very end.)
The last two months which the Swami (Vivekananda) passed on earth were full of events foreshadowing the approaching end, though at times these events passed by unsuspected by those around him. As days passed the Swami felt more and more the necessity of withdrawing himself from the task of directing the affairs of the Math. 'How often,' he said, 'does a man ruin his disciples by remaining always with them? When men are once trained, it is essential that their leader leaves them, for without his absence they cannot develop themselves!' Work and all other bonds were dropping off; more than ever did he withdraw himself from all outer concerns. Meditation became his one great occupation. His brother disciples and disciples were alarmed at seeing him retire into such an atmosphere of austerity and meditation. The prophecy of Sri Ramakrishna that Naren would merge in Nirvikalpa Samadhi at the end of his works constantly haunted their memory.
It seemed he was looking forward to a certain day on which to throw off the bondage of the body. It was Friday, the fourth of July 1902. On that day he went to the chapel in the morning, and after closing the windows and bolting the doors, spent three hours in meditation. Then he broke forth in a touching song of the Divine Mother. The monks below were charmed to hear the sweet strains of it coming from the shrine-room.
Descending the stairs of the shrine, he paced up and down in the courtyard of the monastery, his mind withdrawn. He was heard muttering to himself: 'If there were another Vivekananda, he would have understood what Vivekananda has done! And yet, how many Vivekanandas shall be born in time!' The brother disciple who, unnoticed, heard these words was startled, for never did the Swami speak in this manner.
At noon he took his food along with all in the refectory - contrary to his practice during these days. After the meal he took a Sanskrit class with his disciples for about three hours. Then in the afternoon he took a walk with one of his brother disciples and expressed his particular desire to establish a Vedic College in the Math. In the evening, as the service bell in the shrine rang, he went to his room and remained absorbed in meditation for nearly an hour. Then he laid himself down on his bed. He had his rosary still in his hand. About an hour later, he changed sides and took a deep breath. Another long deep breath like the preceding one, and then all was calm and still. The tired child slept in the lap of the Mother, whence there was no awakening to this world of Maya.
The Swami was thirty-nine years and a few months, thus fulfilling a prophecy which was frequently on his lips, 'I shall never live to see forty.' But with the passing of days, as one observes how the number of his disciples, devotees, and admirers in the two hemispheres is rapidly increasing, how he is silently influencing thousands of lives all over the world, how his fiery message is supplying direct and indirect inspiration to hundreds of movements in his own motherland and throughout the world for the uplift of which he thought so much and worked so hard - one remembers the words he spoke long before his death: 'It may be that I shall find it good to get outside my body-to cast it off like a worn-out garment. But I shall not cease to work! I shall inspire men everywhere, until the world shall know that it is one with God!'
(Reprinted from: “A Short Life of Swami Vivekananda”. Published by Advaita Ashrama, Kolkata 2008.)
President's Page: Thoughts on Thai Pusam
(Thai Pusam is an ancient Hindu festival celebrated throughout the world. It is especially prevalent in South Africa. Swami Vimokshananda looks at some of the aspects of this holy period.)
Hindus have a large number of religious festivals. The essential purpose of holding a variety of celebrations is to make the human mind understand that life itself is a celebration. Moving from place to place in the process of doing a pilgrimage is again to make us understand that the power of God is everywhere.
One such celebration is Thai Pusam. Thousand of devotees of Lord Muruga who is otherwise known as Skanda, Subramanya, Kartik, throng the places where He is worshipped. In the Bhagavad Gita, Sri Krishna while enumerating the Lord’s glory says that ‘senaninamaham skandah’ – “I am Skanda of the warrior-chiefs”. (Ch X - Verse 24).
Thai Pusam is celebrated on the day of the Pusam star in the Tamil month of Thai, which falls between January and February. Devotees in their colourful clothes gather in family groups and express their brimming joy keeping of course to the rules of the sacred nature of the festival.
What is Kavadi?
The grand ritual of this festival is to carry Kavadi. What is Kavadi? It is an arch (made of wood or iron) on a wooden base. Peacock feathers and colourful flowers are used for its decoration. In it, is placed a picture of Lord Muruga. Two pots, usually filled with milk, are hung at both ends of this wooden base. The devotee carries this Kavadi on his shoulders to the temple, which is usually perched on a hill, where the milk is poured over the statue of Lord Muruga within the temple's sanctum sanctorum. The Kavadi is carried after the observation of austerities like fasting, sleeping on the mat spread on the floor, eating only vegetarian meals etc., lasting anywhere from a minimum of a week to the recommended forty eight days.
Kavadi dance
The bearers of Kavadi dance along the route they travel to reach the temple. Those accompanying them break out in song or chant mantras. As the lead singer renders the songs, usually drawn from the kavadi chindu, a collection of songs specifically written for kavadi carrying, others in the group pick up the chorus or simply shout "Vel, Vel" at the end of each line.
The twists and twirls done vigorously by the Kavadi dancers so as to balance the kavadi on their shoulders keeping to the beat of the mridangam (drums used in karnatik music) and the melody of the nadasawaram (a conical wind instrument) is a scene of delight to the onlookers. The more experienced dancers show their artistry by shifting the kavadi over their shoulders, head and chin without using their hands. The kavadi aattam, a tandava (or masculine form of dance), produces a feeling of joy in the dancer as well as the spectators.
What is Kavadi Chindu?
Kavadi chindu is a generic name for a variety of Tamil folk songs. They are light compositions in Tamil, light only in the tunes, which could be sung even by children but the words potent with depth of meaning. They are popular for being simple, emotionally satisfying and spiritually appealing. The songs have stanzas but no pallavi, anupallavi and charana divisions and mostly are in praise of Lord Subramanya and are steeped in bhakti.
The Kavadi Chindu relies heavily on folk music. In music concerts Kavadi Chindu finds a place at the tail end among the 'tukkadas'. The 'mudugu' or the quick rhythmic tempo is a distinctive aspect of kavadi chindu. The songs are meant to be sung by people who carry the kavadis as an offering. This charming variety of Tamil folk song was composed and popularized by Annamalai Reddiar. He was born at Chennimalai in Tirunelvelli District of Tamil Nadu. A person of vivacious personality, he is stated to have led a reckless life and had spiritual transformation by developing bhakti to Lord Muruga and died in his young age of twenty-six.
Mythology
Thai Pusam signifies the day Lord Muruga received the Vel (spike) from His parents Siva and Parvati. According to the scripture Skanda Purana, Lord Subramanya used this Vel to vanquish the demon Tarakasur. This demon symbolizes ego, action and its fruits and also ignorance. The weapon Vel cleaves these three limitations and frees the soul from bondage. Union with Muruga is the ultimate result.
In South Africa
The early Tamil-speaking Indians who came to South Africa, despite vast improvements in their material life kept up the ancient practice of carrying Kavadi that brings them a definite social identity. The tenth day of Thai Pusam, being the last day attracts devotees to various Murugan temples. Nowadays Hindus irrespective of language they belong to, carry Kavadis. One can see the Kavadi carriers pierce silver and gold pins through their tongues, cheeks and body. It is estimated that about 4000 kavadis are taking on that single day all over South Africa. The Seval Flag (Rooster insignia) considered holy is hoisted at the beginning of the festival. There are at least two major Kavadi festivals in a year around January and April.
To the Ramakrishna
Centre of South Africa's Website
