Author Topic: Swami Vivekananda's 150th Birth Anniversary - 12.01.2013.  (Read 4997 times)

Subramanian.R

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Swami Vivekananda's 150th Birth Anniversary - 12.01.2013.
« on: January 12, 2013, 09:09:52 AM »
Today is the 150th Birth Anniversary of Swami Vivekananda.

Born in 1863 in Kolkata, he met Sri Ramakrishna in November 1881. Gopalkrishna Gandhi writes: 'He was a thinker of thinkers.
His lively engagement with India's social problems makes him a social philosopher. He must not be reduced to a preacher in
ochre robe.'

Many from Western countries were influenced by Swami Vivekananda's life and message. Some of them became his disciples
and friends. Among them were Margaret Noble (later Sister Nivedita), Captain and Mrs. Sevier, Josephine McLeod and Sara Ole Bull.
Many of the Indian disciples joined the Ramakrishna Math and became sannyasins.

Swami Vivekananda attained Maha Samadhi on July 4, 1902.

I wish Mr. Ravi writes more about this Veera Sannyasi.

Arunachala Siva.
 
   
 

atmavichar100

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Re: Swami Vivekananda's 150th Birth Anniversary - 12.01.2013.
« Reply #1 on: January 12, 2013, 09:26:39 AM »
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

atmavichar100

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Re: Swami Vivekananda's 150th Birth Anniversary - 12.01.2013.
« Reply #2 on: January 12, 2013, 09:30:58 AM »
Excellent site for Swami Vivekananda's thoughts , speeches ,quotes, pics etc

http://www.swami-vivekanand.com/
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

Ravi.N

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Re: Swami Vivekananda's 150th Birth Anniversary - 12.01.2013.
« Reply #3 on: January 12, 2013, 02:17:52 PM »
Friends,
Our friend subramanian has bid me to write on swamiji whose 150th birth anniversary is celebrated all over the world.Swamiji is a truly multidimensional personality,a jewel whose every side outshines the others!I will share a couple of incidents that brings forth his intense Humanity-Swamiji is a Great human being.We talk of Jnana,Bhakti,philosophy,Religion-all these mean nothing if the humaneness is not there.In Tamizh,there is a wonderful word for 'civilzation'-The word is 'nAagarigam'-This word is a compound of 3 words,nA+Agam+Irigam nA=naakku=Tongue,agam=Heart,irigam=mind .He alone is civilized where the Heart,Mind and Tongue are One.The Feeling,Thinking and Speaking should be one.
This is what is exemplified by our Swamiji-This is what endears him to all sections of people.
There are many incidents related to Swamiji's intense humanity and one feels totally lost which one to narrate.

Swamiji and The Cobbler
A sannyasin, in the strictest sense of the term, is always a free soul. Like a river, he is always on the move. Sometimes he spends the night at a burning ghat, sometimes he sleeps in the palace of the king, sometimes he rests at a railway station but he is always happy. Such a sannyasin was Swami Vivekananda whom we now find living at a railway station in Rajasthan. People kept coming to him all day long. They had many questions, mostly religious, and Swamiji was tireless in answering them. Three days and three nights passed in this manner. Swamiji was so engrossed in talking about spiritual matters that he did not even stop to eat. The people who flocked to him also did not think of asking him if he had any food to eat!
 
On the third night of his stay there, when the visitors had all left, a poor man came forward and said to him lovingly, `Swamiji, I have noticed that for three days you have been talking and talking. You have not taken even a drop of water! This has pained me very much.’
 
Swamiji felt that God had appeared before him in the form of this poor man. He looked at him and said, `Will you please give me something to eat?’ The man was a cobbler by profession, so he said with some hesitation, `Swamiji, my heart yearns to give you some bread, but how can I? I have touched it. If you permit, I will bring you some coarse flour and dal and you can prepare them as you please!’
 
Swamiji said, `No, my child; give me the bread you have baked. I shall be happy to eat it.’ The poor man was frightened at first. He feared the king might punish him if he came to know that he, a low caste person, had prepared food for a sannyasin. But the eagerness to serve a monk overpowered his fear. He hurriedly went back home and soon returned with bread freshly baked for Swamiji. The kindness and unselfish love of this penurious man brought tears to Swamiji’s eyes. How many persons like this live in the huts of our country unnoticed, he thought. They are materially poor and of so-called humble origin, yet they are so noble and large-hearted.
 
In the meantime, some gentlemen found that Swamiji was eating food offered by a shoemaker and were annoyed. They came to Swamiji and told him that it was improper for him to accept food from a man of low birth. Swamiji patiently heard them and then said, `You people made me talk without respite for the past three days, but you did not even care to inquire if I had taken any food and rest. You claim you are gentlemen and boast of your high caste; what is more shameful, you condemn this man for being of a low caste. Can you overlook the humanity  he has just shown and despise him without feeling ashamed?

continued...

Ravi.N

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Re: Swami Vivekananda's 150th Birth Anniversary - 12.01.2013.
« Reply #4 on: January 12, 2013, 02:36:39 PM »
Swami Vivekananda and the Nautch girl
When the incident happened Swamiji was a 'wandering sannyasi'.This is what Sri Ramakrishna says:"The sannyasi must observe very strict discipline. He must not look even at the picture of a woman. But this rule doesn't apply to householders. An aspirant should not associate with a
woman, even though she is very much devoted to God. A sannyasi, even though he may have subdued his passions, should follow this discipline to set an example to householders."

When Swamiji,as a wandering sannyasi was at Khetri an incident occurred that the Swami remembered all his life. He was invited
by the Maharaja to a musical entertainment in which a nautch-girl was to sing, and he refused to come, since he was a monk and not permitted to enjoy secular pleasures. The singer was hurt and sang a surdas song in a strain of lamentation.The song reached the Swami's ears:
Look not, O Lord, upon my sins!
Is not Same-sightedness Thy name?
One piece of iron is used
Inside the holy shrine,
Another for the knife
Held in the butcher's hand;
Yet both of these are turned to gold
When touched by the philosophers' stone.
Sacred the Jamuna's water,
Foul the water in the ditch;
Yet both alike are sanctified
Once they have joined the Ganga's stream.
So, Lord, look not upon my sins!
Is not Same-sightedness Thy name?

The Swami was deeply moved. This girl, whom society condemned as impure, had taught him a great lesson: Brahman, the Ever Pure, Ever Free, and Ever Illumined, is the essence of all beings. Before God there is no distinction of good and evil, pure and impure. Such pairs of opposites become manifest only when the light of Brahman is obscured by maya. A sannyasin ought to look at all things from the standpoint of
Brahman. He should not condemn anything, even a so-called impure person. The Swami then joined the party and with tears in his eyes said to the girl: 'Mother, I am guilty. I was about to show you disrespect by refusing to come to this room. But your song awakened my consciousness'.

continued...

Ravi.N

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Re: Swami Vivekananda's 150th Birth Anniversary - 12.01.2013.
« Reply #5 on: January 12, 2013, 02:50:58 PM »
Swamiji and the Representative of cow Protection society

An enthusiastic preacher belonging to the society for the protection of cows came for an interview with Swamiji. He was dressed almost like a Sannyasin, if not fully so — with a Geruâ turban on the head; he was evidently an up-country Indian. At the announcement of this preacher of cow-protection Swamiji came out to the parlour room. The preacher saluted Swamiji and presented him with a picture of the mother-cow. Swamiji took that in his hand and, making it over to one standing by, commenced the following conversation with the preacher:

Swamiji: What is the object of your society?

Preacher: We protect the mother-cows of our country from the hands of the butcher. Cow-infirmaries have been founded in some places where the diseased, decrepit mother-cows or those bought from the butchers are provided for.

Swamiji: That is very good indeed. What is the source of your income?

Preacher: The work of the society is carried on only by gifts kindly made by great men like you.

Swamiji: What amount of money have you now laid by?

Preacher: The Marwari traders' community are the special supporters of this work. They have given a big amount for this good cause.

Swamiji: A terrible famine has now broken out in Central India. The Indian Government has published a death-roll of nine lakhs of starved people. Has your society done anything to render help in this time of famine?

Preacher: We do not help during famine or other distresses. This society has been established only for the protection of mother-cows.

Swamiji: During a famine when lakhs of people, your own brothers and sisters, have fallen into the jaws of death, you have not thought it your duty, though having the means, to help them in that terrible calamity with food!

Preacher: No. This famine broke out as a result of men's Karma, their sins. It is a case of "like Karma, like fruit".

Hearing the words of the preacher, sparks of fire, as it were, scintillated in Swamiji's large eyes; his face became flushed. But he suppressed his feeling and said: "Those associations which do not feel sympathy for men and, even seeing their own brothers dying from starvation, do not give them a handful of rice to save their lives, while giving away piles of food to save birds and beasts, I have not the least sympathy for, and I do not believe that society derives any good from them. If you make a plea of Karma by saying that men die through their Karma, then it becomes a settled fact that it is useless to try or struggle for anything in this world; and your work for the protection of animals is no exception. With regard to your cause also, it can be said — the mother-cows through their own Karma fall into the hands of the butchers and die, and we need not do anything in the matter."

The preacher was a little abashed and said: "Yes, what you say is true, but the Shâstras say that the cow is our mother."

Swamiji smilingly said, "Yes, that the cow is our mother, I understand: who else could give birth to such accomplished children?"

The up-country preacher did not speak further on the subject; perhaps he could not understand the point of Swamiji's poignant ridicule. He told Swamiji that he was begging something of him for the objects of the society.

Swamiji: I am a Sannyasin, a fakir. Where shall I find money enough to help you? But if ever I get money in my possession, I shall first spend that in the service of man. Man is first to be saved; he must be given food, education, and spirituality. If any money is left after doing all these, then only something would be given to your society.

At these words, the preacher went away after saluting Swamiji. Then Swamiji began to speak to us: "What words, these, forsooth! Says he that men are dying by reason of their Karma, so what avails doing any kindness to them! This is decisive proof that the country has gone to rack and ruin! Do you see how much abused the Karma theory of your Hinduism has been? Those who are men and yet have no feeling in the heart for man, well, are such to be counted as men at all?" While speaking these words, Swamiji's whole body seemed to shiver in anguish and grief.

continued...

Ravi.N

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Re: Swami Vivekananda's 150th Birth Anniversary - 12.01.2013.
« Reply #6 on: January 12, 2013, 03:11:42 PM »
Friends,
I will share one excerpt from the Diary of a Disciple-sarat chandra chakravarthy.Here Swamiji talks about max Muller as a reincarnation of sayana ,commentator on vedas.He also talks about the 'sabda' or 'Word':
[Place: Calcutta. year: 1897.]

 
For the last ten days, the disciple had been studying Sâyana's commentary on the Rig-Veda with Swamiji, who was staying then at the house of the late Babu Balaram Bose at Baghbazar. Max Müller's volumes on the Rig-Veda had been brought from a wealthy friend's private library. Swamiji was correcting the disciple every now and then and giving him the true pronunciation or construction as necessary. Sometimes while explaining the arguments of Sayana to establish the eternity of the Vedas, Swamiji was praising very highly the commentator's wonderful ingenuity; sometimes again while arguing out the deeper significance of the doctrine, he was putting forward a difference in view and indulging in an innocent squib at Sayana.
 
While our study had proceeded thus for a while, Swamiji raised the topic about Max Müller and continued thus: Well, do you know, my impression is that it is Sayana who is born again as Max Müller to revive his own commentary on the Vedas? I have had this notion for long. It became confirmed in my mind, it seems, after I had seen Max Müller. Even here in this country, you don't find a scholar so persevering, and so firmly grounded in the Vedas and the Vedanta. Over and above this, what a deep, unfathomable respect for Sari Ramakrishna! Do you know, he believes in his Divine Incarnation! And what great hospitality towards me when I was his guest! Seeing the old man and his lady, it seemed to me that they were living their home-life like another Vasishtha and Arundhati! At the time of parting with me, tears came into the eyes of the old man.
 
Disciple: But, sir, if Sayana himself became Max Müller, then why was he born as a Mlechchha instead of being born in the sacred land of India?
 
Swamiji: The feeling and the distinction that I am an Aryan and the other is a Mlechchha come from ignorance. But what are Varnâshrama and caste divisions to one who is the commentator of the Vedas, the shining embodiment of knowledge? To him they are wholly meaningless, and he can assume human birth wherever he likes for doing good to mankind. Specially, if he did not choose to be born in a land which excelled both in learning and wealth, where would he secure the large expenses for publishing such stupendous volumes? Didn't you hear that the East India Company paid nine lakhs of rupees in cash to have the Rig-Veda published? Even this money was not enough. Hundreds of Vedic Pundits had to be employed in this country on monthly stipends. Has anybody seen in this age, here in this country, such profound yearning for knowledge, such prodigious investment of money for the sake of light and learning? Max Müller himself has written it in his preface, that for twenty-five years he prepared only the manuscripts. Then the printing took another twenty years! It is not possible for an ordinary man to drudge for fortyfive years of his life with one publication. Just think of it! Is it an idle fancy of mine to say he is Sayana himself?
 
After this talk about Max Müller the leading of the Vedas was resumed. Now Swamiji began variously to support the view of Sayana that creation proceeded out of the Vedas. He said: Veda means the sum total of eternal truths; the Vedic Rishis experienced those truths; they can be experienced only by seers of the supersensuous and not by common men like us. That is why in the Vedas the term Rishi means "the seer of the truth of the Mantras", and not any Brahmin with the holy thread hanging down the neck. The division of society into castes came about later on. Veda is of the nature of Shabda or of idea. It is but the sum total of ideas. Shabda, according to the old Vedic meaning of the term, is the subtle idea, which reveals itself by taking the gross form later on. So owing to the dissolution of the creation the subtle seeds of the future creation become involved in the Veda. Accordingly, in the Puranas you find that during the first Divine Incarnation, the Minâvatâra, the Veda is first made manifest. The Vedas having been first revealed in this Incarnation, the other creative manifestations followed. Or in other words, all the created objects began to take concrete shape out of the Shabdas or ideas in the Veda. For in Shabda or idea, all gross objects have their subtle forms. Creation had proceeded in the same way in all previous cycles or Kalpas. This you find in the Sandhyâ Mantra of the Vedas:
"The Creator projected the sun, the moon, the earth, the atmosphere, the heaven, and the upper spheres in the same manner and process as in previous cycles." Do you understand?

continued...

Ravi.N

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Re: Swami Vivekananda's 150th Birth Anniversary - 12.01.2013.
« Reply #7 on: January 12, 2013, 03:17:09 PM »
Diary of A Disciple continued...

Disciple: But, sir, how in the absence of an actual concrete object can the Shabda or idea be applied and for what? And how can the names too be given at all?
Swamiji: Yes. that is what on first thought seems to be the difficulty. But just think of this. Supposing this jug breaks into pieces; does the idea of a jug become null and void? No. Because, the jug is the gross effect, while the idea, "jug", is the subtle state or the Shabda-state of the jug. In the same way, the Shabda-state of every object is its subtle state, and the things we see, hear, touch, or perceive in any manner are the gross manifestations of entities in the subtle or Shabda-state. Just as we may speak of the effect and its cause. Even when the whole creation is annihilated, the Shabda, as the consciousness of the universe or the subtle reality of all concrete things, exists in Brahman as the cause. At the point of creative manifestation, this sum total of causal entities vibrates into activity, as it were, and as being the sonant, material substance of it all, the eternal, primal sound of "Om" continues to come out of itself. And then from the causal totality comes out first the subtle image or Shabda-form of each particular thing and then its gross manifestation. Now that causal Shabda, or word-consciousness, is Brahman, and it is the Veda. This is the purport of Sayana. Do you now understand?
Disciple: No, sir, I can't clearly comprehend it.
Swamiji: Well, you understand, I suppose, that even if all the jugs in the universe were to be destroyed, the idea or Shabda, "jug", would still exist. So if the universe be destroyed — I mean if all the things making up the universe be smashed to atoms — why should not the ideas or Shabdas representing all of them in consciousness, be still existing; And why cannot a second creation be supposed to come out of them in time?
Disciple: But, sir, if one cries out "jug", "jug", that does not cause any jug to be produced!
Swamiji: No, nothing is produced if you or I cry out like that; but a jug must be revealed if the idea of it rises in Brahman which is perfect in Its creative determinations. When we see even those established in the practice of religion (Sâdhakas) bring about by will-power things otherwise impossible to happen, what to speak of Brahman with perfect creativeness of will? At the point of creation Brahman becomes manifest as Shabda (Idea), and then assumes the form of "Nâda" or "Om". At the next stage, the particular Shabdas or ideas, that variously existed in former cycles, such as Bhuh, Bhuvah, Svah, cow, man, etc., begin to come out of the "Om". As soon as these ideas appear in Brahman endowed with perfect will, the corresponding concrete things also appear, and gradually the diversified universe becomes manifest. Do you now understand how Shabda is the source of creation?
Disciple: Yes, I just form some idea of it, but there is no clear comprehension in the mind.
Swamiji: Well, clear comprehension, inward realisation, is no small matter, my son. When the mind proceeds towards self-absorption in Brahman, it passes through all these stages one by one to reach the absolute (Nirvikalpa) state at last. In the process of entering into Samadhi, first the universe appears as one mass of ideas; then the whole thing loses itself in a profound "Om". Then even that melts away, even that seems to be between being and non-being. That is the experience of the eternal Nada. And then the mind becomes lost in the Reality of Brahman, and then it is done! All is peace!
 
The disciple sat mute, thinking that none could express and explain it in the way Swamiji was doing, unless the whole thing were a matter of one's own experience!
 
Swamiji then resumed the subject: Great men like Avatâras, in coming back from Samadhi to the realm of "I" and "mine", first experience the unmanifest Nada, which by degrees grows distinct and appears as Om, and then from Omkâra, the subtle form of the universe as a mass of ideas becomes experienced, and last, the material universe comes into perception. But ordinary Sadhakas somehow reach beyond Nada through immense practice, and when once they attain to the direct realisation of Brahman, they cannot again come back to the lower plane of material perception. They melt away in Brahman— Like water in milk".

continued...

Ravi.N

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Re: Swami Vivekananda's 150th Birth Anniversary - 12.01.2013.
« Reply #8 on: January 12, 2013, 03:26:05 PM »
Diary of a Disciple continued...

When all this talk on the theory of creation was going on, the great dramatist, Babu Girish Chandra Ghosh, appeared on the scene. Swamiji gave him his courteous greetings and continued his lessons to the disciple.
Shabdas are again divided into two classes, the Vedic Shabdas and those in common human use. I found this position in the Nyâya book called Shabdashaktiprakâshikâ. There the arguments no doubt indicate great power of thought; but, oh, the terminology confounds the brain!
Now turning to Girish Babu Swamiji said: What do you say, G. C.? Well, you do not care to study all this, you pass your days with your adoration of this and that god, eh?
Girish Babu: What shall I study, brother? I have neither time nor understanding enough to pry into all that. But this time, with Shri Ramakrishna's grace, I shall pass by with greetings to your Vedas and Vedanta, and take one leap to the far beyond! He gets you through all these studies, because he wants to get many a thing done by you. But we have no need of them. Saying this, Girish Babu again and again touched the big Rig-Veda volumes with his head, uttering, "All Victory to Ramakrishna in the form of Veda!"
Swamiji was now in a sort of deep reverie, when Girish Babu suddenly called out to him and said: Well, hear me, please. A good deal of study you have made in the Vedas and Vedanta, but say, did you find anywhere in them any way for us out of all these profound miseries in the country, all these wailings of grief, all this starvation, all these crimes of adultery, and the many horrible sins?
Saying this he painted over and over again the horrid pictures of society. Swamiji remained perfectly quiet and speechless, while at the thought of the sorrows and miseries of his fellow men, tears began to flow out of his eyes, and seemingly to hide his feelings from us, he rose and left the room.
Meanwhile, addressing the disciple, Girish Babu said: Did you see, Bângâl? What a great loving heart! I don't honour your Swamiji simply for being a Pundit versed in the Vedas; but I honour him for that great heart of his which just made him retire weeping at the sorrows of his fellow beings.
The disciple and Girish Babu then went on conversing with each other, the latter proving that knowledge and love were ultimately the same.
 
In the meantime, Swamiji returned and asked the disciple, "Well, what was all this talk going on between you?" The disciple said, "Sir, we are talking about the Vedas, and the wonder of it is that our Girish Babu has not studied these books but has grasped the ultimate truths with clean precision!"
Swamiji: All truths reveal themselves to him who has got real devotion to the Guru; he has hardly any need of studies. But such devotion and faith are very rare in this world. He who possesses those in the measure of our friend here need not study the Shastras. But he who rushes forward to imitate him will only bring about his own ruin. Always follow his advice, but never attempt to imitate his ways.
Disciple: Yes, sir,
Swamiji: No saying ditto merely! Do grasp dearly the words I say. Don't nod assent like a fool to everything said. Don't put implicit faith, even if I declare something. First clearly grasp and then accept. Shri Ramakrishna always used to insist on my accepting every word of his only after dear comprehension of it. Walk on your path, only with what sound principle, clear reasoning, and scripture all declare as true. Thus by constant reflection, the intellect will become dear, and then only can Brahman be reflected therein. Do you understand?
Disciple: Yes, sir, I do. But the brain gets puzzled with the different views of different men. This very moment I was being told by Girish Babu, "What will you do with all this studying?" And then you come and say, "Reflect on what you hear and read about." So what exactly am I to do?
Swamiji: Both what he and I have advised you are true. The only difference is that the advice of both has been given from different standpoints. There is a stage of spiritual life where all reasonings are hushed; Like some delicious taste enjoyed by the dumb". And there is another mode of spiritual life in which one has to realise the Truth through the pursuit of scriptural learning, through studying and teaching. You have to proceed through studies and reflection, that is your way to realisation. Do you see?

Receiving such a mandate from Swamiji, the disciple in his folly took it to imply Girish Babu's discomfiture, and so turning towards him said: "Do you hear, sir? Swamiji's advice to me plainly is just to study and reflect on the Vedas and Vedanta."

Girish Babu: Well, you go on doing so; with Swamiji's blessings, you will, indeed, succeed in that way.

continued...

Ravi.N

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Re: Swami Vivekananda's 150th Birth Anniversary - 12.01.2013.
« Reply #9 on: January 12, 2013, 03:33:42 PM »
Diary of a Disciple continued...

Swami Sadananda arrived there at that moment, and seeing him, Swamiji at once said, "Do you know, my heart is sorely troubled by the picture of our country's miseries G. C. was depicting just now; well, can you do anything for our country?"

Sadananda: Mahârâj, let the mandate once go forth; your slave is ready.
 
Swamiji: First, on a pretty small scale, start a relief centre, where the poor and the distressed may obtain relief and the diseased may be nursed. Helpless people having none to look after them will be relieved and served there, irrespective of creed or colour, do you see?
 
Sadananda: Just as you command, sir.

 
Swamiji: "There is no greater Dharma than this service of living beings. If this Dharma can be practiced in the real spirit, then Liberation comes as a fruit on the very palm of one's hand".

Addressing Girish Babu now, Swamiji said, "Do you know, Girish Babu, it occurs to me that even if a thousand births have to be taken in order to relieve the sorrows of the world, surely I will take them. If by my doing that, even a single soul may have a little bit of his grief relieved, why, I will do it. Well, what avails it all to have only one's own liberation? All men should be taken along with oneself on that way. Can you say why a feeling like this comes up foremost in my mind?
 
Girish Babu: Ah, otherwise why should Shri Ramakrishna declare you to be greater than all others in spiritual competence?
 
Saying this, Girish Babu took leave of us all to go elsewhere on some business.

Friends,Thanks very much for giving me an opportunity to contemplate on these wonderful reminiscences and teachings of Swamiji.We can clearly see how he could harmonize all seemingly diametrically opposite view points.This is what adds  Richness and beauty  to Life and Living.No one exemplified this aspect of the Harmony of Head,Heart and hand in all its diversity the way Swami Vivekananda has done.My Salutations to This Great one.
Namaskar.
« Last Edit: January 12, 2013, 03:35:49 PM by Ravi.N »

Subramanian.R

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Re: Swami Vivekananda's 150th Birth Anniversary - 12.01.2013.
« Reply #10 on: January 12, 2013, 03:40:41 PM »
Dear Ravi,

Nice anecdotes about Sri Vivekanda's life and teachings and also his handling of the society that comes for donation
to prevent cow slaughter and also about GC.

Thanks.

Arunachala Siva.

 

Jewell

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Re: Swami Vivekananda's 150th Birth Anniversary - 12.01.2013.
« Reply #11 on: January 12, 2013, 11:16:23 PM »
Dear Sri Ravi,

Thank You soooo much for these wonderful words and stories! Swami Vivekananda was a truly rare,and so Beautiful Soul. He always inspired so much,and i always loved Him and all,all the Great attributes He had. He was such a Beautiful,Wonderful and Exceptional man. True embodiment of Divine,in every way.


Dear Sri Subramanian sir,

Thank You Very much for opening this topic,about Great Swami Vivekananda. I didnt know that it is Anniversary. Every reason to remember our Swami is such a joy and beauty!



With love and prayers,

Jewell

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Re: Swami Vivekananda's 150th Birth Anniversary - 12.01.2013.
« Reply #12 on: January 12, 2013, 11:23:26 PM »
Because i always loved to read Swami's letters,i wish to post one Beautiful letter,with Great words of Swami,writen to Kripananda.


To Kripananda

SWITZERLAND,

August, 1896.


DEAR—,


Be you holy and, above all, sincere; and do not for a moment give up your trust in the Lord, and you will see the light. Whatever is truth will remain for ever; whatever is not, none can preserve. We are helped in being born in a time when everything is quickly searched out. Whatever others think or do, lower not your standard of purity, morality, and love of God; above all, beware of all secret organisations. No one who loves God need fear any jugglery. Holiness is the highest and divinest power in earth and in heaven. "Truth alone triumphs, not untruth. Through truth alone is opened the way to God" (Mundaka, III. i. 6). Do not care for a moment who joins hands with you or not, be sure that you touch the hand of the Lord. That is enough. . . .
I went to the glacier of Monte Rosa yesterday and gathered a few hardy flowers growing almost in the midst of eternal snow. I send you one in this letter hoping that you will attain to a similar spiritual hardihood amidst all the snow and ice of this earthly life. . . .
Your dream was very, very beautiful. In dream our souls read a layer of our mind which we do not read in our waking hours, and however unsubstantial imagination may be, it is behind the imagination that all unknown psychic truths lie. Take heart. We will try to do what we can for the good of humanity — the rest depends upon the Lord. . . .
Well, do not be anxious, do not be in a hurry. Slow, persistent and silent work does everything. The Lord is great. We will succeed, my boy. We must. Blessed be His name! . . .