Vedanta Society of Toronto (Ramakrishna Mission) 120 Emmett Ave. Toronto, ON CANADA M6M 2E6 Tel: 416-240-7262 Email: society@vedantatoronto.ca Website: www.vedantatoronto.ca Newsletter October 2013 Words to Inspire "Let us be at peace, perfect peace, with ourselves, and give up our whole body and mind and everything as an eternal sacrifice unto the Lord." The Complete Works of Swami Vivekananda, vol1, Chapter 7 Freedom Swami Vivekananda on Way to Bliss After every happiness comes misery; they may be far apart or near. The more advanced the soul, the more quickly does one follow the other. What we want is neither happiness nor misery. Both make us forget our true nature; both are chains one iron, one gold; behind both is the Atman, who knows neither happiness nor misery. These are states and states must ever change; but the nature of the Soul is bliss, peace, unchanging. We have not to get it, we have it; only wash away the dross and see it. Stand upon the Self, then only can we truly love the world. Take a very, very high stand; knowing out universal nature, we must look with perfect calmness upon all the panorama of the world. It is but baby s play, and we know that, so cannot be disturbed by it. If the mind is pleased with praise, it will be displeased with blame. All pleasures of the senses or even of the mind are evanescent but within ourselves is the one true unrelated pleasure, dependent upon nothing. It is perfectly free, it is bliss. The more our bliss is within, the more spiritual we are. The pleasure of the Self is what the world calls religion. The internal universe, the real, is infinitely greater than the external, which is only a shadowy projection of the true one. This world is neither true nor untrue, it is the shadow of truth. Imagination is the gilded shadow of truth, says the poet. We enter into creation, and then for us it becomes living. Things are dead in themselves; only we give them life, and then, like fools, we turn around and are afraid of them, or enjoy them. Creation is not a making of something, it is the struggle to regain the equilibrium, as when atoms of cork are thrown to the bottom of a pail of water and rush to rise to the top, singly or in clusters. Life is and must be accompanied by evil. A little evil is the source of life; the little wickedness that is in the world is very good; for when the balance is regained, the world will end, because sameness and destruction are one. When this world goes, good and evil go with it; but when we can transcend this world, we get rid of both good and evil and have bliss. From: The Complete Works of Swami Vivekananda, 7.11 12.
To a Friend a poem composed by Swami Vivekananda Based on a lecture by Rev. Swami Amarananda at the Vedanta Society of Toronto in June 2013 A hymn on Swami Vivekananda says, In Jnana he is like Sankara, in compassion like Buddha. Swamiji was extremely confident about the ultimate Truth or Brahman, because he had experienced it and He had tremendous compassion. During his first meeting with Sri Ramakrishna, Swamiji was searching for existence of God and wanted complete proof about the same. Even after putting his question to all the great spiritual leaders during his time, and knocking many doors, Swamiji never received a direct response. But when he was convinced that God or Brahman exists, he had a dilemma. In those days, mysticism was identified with seclusion from the society. Those who practiced spirituality for higher goal realization, were supposed to live in lonely environment and contemplate on God. But to Swamiji this was selfishness. As discussed before, Swamiji had these tendencies he had complete knowledge of God or Brahman and he was very compassionate towards the sufferings of human beings. How to tune these tendencies to the ultimate reality. If the world is illusory, then there is no basis for compassion. This was tormenting Swamiji. Once Sri Ramakrishna was elucidating the tenets of Bengal s Vaishnavism, which is represented by Sri Chaitanya, a mystic of 16th century. He was explaining the tenet Jive daya pity towards all living beings, he suddenly went into a mood of semi ecstasy and said, No it is not acceptable. It cannot be pity, it is Shiva jnane Jiva seva Serving human beings as Lord Shiva (God). But this is not a new doctrine. In Kashmir Shaivism, they say Pashunam Pataye Namah- Salutations to the Lord of the beasts (Shiva). The philosophy behind this is a human remains a Pashu (animal), so long there is Pasha (bondage). So Jiva for them is mitigated Shiva or Shiva short of his glory and power is the Jiva, which is bound by pasha or bondage. This came out of Sri Ramakrishna s mouth in a semiecstatic state. When the Mystics utter words, these have a tremendous effect. There were many people in the room when he uttered these words, but it struck Swamiji. When he came out of the room Swamiji said that he got a new light on the Vedantic doctrine Jiva Brahma eva, na aparah Jiva is nothing but Brahman. This sentence solved the dilemma in his own personality, of how to reconcile the Advaita doctrine- this world is illusory and the necessity of compassion. Swamiji found a way in these words of Sri Ramakrishna Service to human beings, considering them as God. You may like the words in the scriptures or the words uttered by a mystic, but unless you have experienced it, these words cannot take effect. Swamiji had already experienced Brahman in Cossipore, but this experience was not enough for Swamiji, because he was born for the upliftment of humanity. Then after Mahasamadhi of Sri Ramakrishna, Swamiji established the Ramakrishna monastery in which Sri Ramakrishna participated posthumously. But although he was doing all these things, he was feeling unfulfilled. The world had glorified him, but he felt that he was yet not up to this. Something was incomplete. Swamiji never did anything either without the consent of Holy Mother or direct Divine command. So he went to Holy Mother to have her consent. He asked her permission to go for tapasya as wandering monk, begging his food. With her permission, he started on his tour of India. There was another great meditation near Almora. Swami Akhandananda, who was asked to look after Swamiji by Holy Mother, was with him. Swamiji rose from the seat of meditation under the bel tree, and told him, Under this tree, one of the great problems of my life has been solved. He did not say anything else. Swami Akhandananda later saw that Swamiji scribbled something in his notebook and on flipping through the pages, he found this message-swamiji s mystic intuition As we have a human body and enclosed inside it is the Soul, similarly inside this Universe is the cosmic Soul. The formed and the unformed, they are in embrace like Shiva and Shakti, or the Advaita tattva and the Dvaita tattva are inter-twined. Sri Ramakrishna said that the Jnani rejects the world as illusory; a Vijnani says that God himself has become this universe. A Jnani is one who has firm conviction that Brahman is the final truth, but the Vijnani has received special experience. There may be many in this world who have had a glimpse of the ultimate Truth the Jnanis. But there are extremely rare among those Jnanis who after realizing the ultimate truth receive the direct command to become teachers or Acharyas. After this the Vijnanis cease to remain as aspirants. By
1891, in the Himalayas, Swamiji had already become an Acharya. Swamiji has addressed this poem, To a friend, for the afflicted humanity. Where darkness is interpreted as light, Where misery passes for happiness, Where disease is pretended to be health, Where the new-born's cry but shows 'tis alive; Dost thou, O wise, expect happiness here? Where war and competition ceaseless run, Even the father turns against the son, Where "self", "self" this always the only note, Dost thou, O wise, seek for peace supreme here? Here Swamiji says that this universe is full of contradictions and illusions, which may lead to incorrect conclusion. Darkness is mentioned as light and vice versa. In the Gita it is mentioned What is daylight for the common man is night for a yogi or man of knowledge and vice versa. An ordinary man nourishes his ego with sense enjoyments, whereas a man of self-control is almost dead to this. When a child is born it cries which is the sign that it is alive, this makes others happy. We remember the famous couplet of Saint Kabir When you came to this world, you cried but others became happy. But do that good work so that when you die you smile while this world will cry behind you. Here Swamiji says that we should not seek worldly pleasures because it impels man to ceaselessly run after worldly gains to satisfy his ego. But in the world you can only notice selfishness, man seeking to acquire wealth only for himself, not to share with his brothers. A glaring mixture of heaven and hell, Who can fly from this Samsâra of Mâyâ? Fastened in the neck with Karma's fetters, Say, where can the slave escape for safety? The paths of Yoga and of sense-enjoyment, The life of the householder and Sannyâsa, Devotion, worship, and earning riches, Vows, Tyâga, and austerities severe, I have seen through them all. What have I known? Narendranath (later Swamiji) was born in an aristocratic family; his father was an attorney in the Calcutta High court. So his childhood was spent as if in heaven, without lack of anything. After his father passed away, Narendranath then just 21 years old, he found that his father had left behind him a huge debt. At the same time, his uncle turned against him and demanded their right to his property, even tried to evict them from their home. Narendranath was well qualified, a graduate in those days, but could not get a simple job. This resulted in severe poverty for the whole family. So here Swamiji mentions that, you cannot escape the clutches of karma, this samsara created by Maya is bewitching and very difficult for ordinary men to understand. Have known there's not a jot of happiness, Life is only a cup of Tantalus; The nobler is your heart, know for certain, The more must be your share of misery. Tantalus, in Greek mythology, used to frequent heaven and was friendly with the gods. One day he was caught trying to steal the nectar to bring it to his own people. He was punished by the Jews to be put in the hell where the branches of the trees full of juicy fruits were very low. But when Tantulus tried to reach them the branches would go up. Similarly the fresh water level in the lake would recede as he tried to drink it. This is the story of Tantulus from which the word Tantalizing has come. The nobler is your heart, know for certain, the more must be your share of misery. This comes from Swamiji s direct experience. He was appointed as a Headmaster in a school and then was removed being said that he was inefficient. Then for some time he earned some money by translating few manuscripts or writing letters. It was a very pitiable condition for Narendranath at that time. Thou large-hearted Lover unselfish, know, There's no room in this sordid world for thee; Can a marble figure e'er brook the blow That an iron mass can afford to bear? Couldst thou be as one inert and abject, Honey-mouthed, but with poison in thy heart, Destitute of truth and worshipping self, Then thou wouldst have a place in this Samsara. In Vedanta there are six types of virtues necessary in a man for success in spiritual life. These are known as Shatka-sampatti Shama, dama, uparati, titiksha, shraddha, samadhana. Here Swamiji mentions the six qualities to be successful in this world inert, abject, honey-mouthed, poison in the heart, destitute of truth & worshipping self (selfishness). To be continued
SUMMARY OF PAST EVENTS Annual Seminar was held on Saturday, Sep 14, 2013. The programme included group discussions, panel discussion, reading, meditation. Lunch and tea with snacks were also served. UPCOMING EVENTS Kali Puja will be held on Saturday 2 nd November 2013 at 6:30 pm. The programme will include bhajans, reading, puja, flower offering and prasad distribution. The 2013 Annual General Meeting will be held on Sunday 17 th November 2013 at 11 am. Please fill in and send the attached Proxy Form, if you have pre-commitments elsewhere on that day. SCRIPTURE CLASS: Friday Scripture Classes begin at 7:30 pm, following the regular evening prayer at 6:00 pm. The class, held at the centre, is open to all interested persons. VIGIL: On Saturday, October 19, 2013, a vigil consisting of japa and meditation will be observed, from 6:00 am to 6:00 pm. To participate, please call the centre at 416-240- 7262. RAM NAM: Sunday October 20, 2013 at 5:00 pm. INTERVIEWS/INSTRUCTION: Swami Kripamayananda will be happy to give interviews to those interested in knowing more about Vedanta and meditation. Individual interviews are also given for spiritual instruction. Appointments for interviews should be made in advance with the Swami at 416-240-7262. DAILY MEDITATION: Meditation is observed at the Centre every morning from 6:00 am to 7:00 am. Devotional singing and meditation is held in the evenings from 6:00 pm to 8:00 pm. REGULAR PROGRAMMES DAILY BREAD FOOD BANK: Many less fortunate families are dependent on the food bank for their daily nutrition. Please help us by contributing non-perishable food items that we may pass along to the Daily Bread Food Bank. SOUP KITCHEN: The is cooked at the Vedanta Society and offered 9 days in September serving 450 meals at Syme Woolner Neighbourhood & Family Centre, 2468 Eglinton Ave W, Unit 3, Toronto, ON, M6M 5E2. Please contact the Centre, if you are interested in participating. Donations for the will be highly appreciated. BOOK STORE: The Book Store is open after Sunday Services and special programmes, and arrangements can be made by phone for weekday and Saturday visits. We carry selected titles from the Ramakrishna-Vivekananda literature, as well as other Vedantic materials. Seniors Appreciation Day We would like to honour the Seniors of the society by observing an event especially dedicated to them on Sunday, October 6, 2013. The two-hour event at the Vedanta Society of Toronto will begin at 11 am. We request for the presence of the seniors and also would be seniors with their families and friends. Support to the by P F Foundation We are pleased to announce a donation from the Prasad Family Foundation in support of our activities. This donation of $2000.00 annually is for a period of five years. This support from PF Foundation recognizes the importance of service to the community and dedication of our volunteer.
Vedanta Society of Toronto Minister and Teacher - Swami Kripamayananda, Ramakrishna Order of India CALENDAR OF EVENTS October 2013 Sunday Mon Tue Wed Thursday Friday Saturday 6 11am SENIORS Appreciation Day 7 8 1 2 3 4 7:30pm Scripture class: Gospel of Sri Ramakrishna 9 10 7pm MAHALAYA PRESENTA- TION 11 11am NO SCRIPTURE CLASS 5 12 11 am DURGA PUJA MAHA ASHTAMI 13 11am DURGA PUJA MAHA NAVAMI 20 11am Lecture: Kailash Pilgrimage VVM 1:30 pm RamNam: 5 pm 14 11 AM DURGA PUJA VIJAYA DASHAMI 15 21 22 16 17 18 7:30pm Scripture class: Vivekachudamani 23 24 25 7:30pm Scripture class: Gospel of Sri Ramakrishna 19 6am-6pm VIGIL 26 27 11am Guest Lecture VVM 1:30 pm 28 29 30 31 ANNUAL GENERAL MEETING 2013 The Vedanta Society of Toronto s Annual General Meeting will be held on Sunday, November 17, 2013 at 11:00 am. Any member wishing to nominate an active and willing member of the Vedanta Society for the Executive Committee may do so by writing to the Society. All nominations must be received by November 10, 2013 and be duly proposed and seconded, and approved by Swami Kripamayananda. All our members and friends are requested to attend the meeting. If you are unable to attend, please fill in the proxy form included in October 2013 Newsletter and send it so that it reaches us before November 10.