Newsletter October 2012 Words to Inspire It was his [Sri Ramakrishna s] unflinching trust in me and love that bound me to him for ever. He alone knew how to love another. Worldly people only make a show of love for selfish ends. -Life of Swami Vivekananda- Days of Ecstasy at Dakshineswar and Shyampukur To be with Shri Ramakrishna was itself a kind of austerity and spiritual discipline. It was a rising beyond all ideas of the body, beyond the limitations of the senses. It required concentration and character of the highest order to follow the Master in his flights of thought. The whole soul of the devotee was stirred to realization and ecstatic fervour. He was called to enter the sphere of divine emotion. Shri Ramakrishna tried to depict this in words; but in it he often soared beyond all words to God. The company of Shri Ramakrishna was itself a compelling stimulus to spirituality. Spiritual emotion blazed there, and the very soul of things shone forth. Only those who have sat at the feet of the Master can know the ocean of sweet intimacy and oneness with him in which the disciples were bathed. It was a tender, natural, human and easy relationship, free from affectation, egoism and aloofness which tend to mark the atmosphere surrounding the Guru. The atmosphere was indeed divine; the presence of God was palpable; and yet there was much laughter and fun beneath the spreading trees of Dakshineswar and in the Master s room. The Master and the disciples would often sit under the trees in sweet and intimate talk. And every now and then some remark of the Master would change the human joy into divine blessedness. Naren was in his element at Dakshineswar. All his boyish enthusiasm was let loose there. He was like a young lion sporting joyously in the presence of a strong but indulgent parent. All his pent-up energy of mind and heart which had brought on anguish and tempest when it had partially revealed itself before, was now free to express itself fully. It manifested as a torrent of spiritual energy. Shri Ramakrishna understood and was delighted beyond words. The Vedanta Society of Toronto (Ramakrishna Mission) 120 Emmett Ave. Toronto, ON M6M 2E6 CANADA Tel: 416-240-7262 Email: society@vedantatoronto.ca Website: www.vedantatoronto.ca flights of Naren s soul were visible to him. Like a king grown venerable in long years of spiritual experience, was the older man; and Naren was like a young prince and heir, full of fire and vigour because of his spiritual inheritance. The Master let Naren s mind work under the pressure of its intrinsic force; he allowed it to become its own Guru. He held that sincerity of heart brings on, of itself, the gradual illumination of the mind. He allowed Naren to doubt him, to sound him. He said, Do not accept anything because I have said so; but test everything for yourself. It is not in assent or dissent that the goal is to be attained, but in actual and concrete realization. And this Naren did, though often it called for extraordinary patience on the part of the Master and involved him in much suffering. It is true to say that only Narendranath, amongst the disciples, understood the greatness of Shri Ramakrishna. He lone dared to doubt. He alone had an ascertained conviction with regard to the Master, which came of having weighted the Master s words in the balance and transcended doubt. The others hung with rapt attention on every word that fell from his lips. They were Bhaktas (devotees), they loved the Master; theirs was the conviction which comes of love. They knew Shri Ramakrishna only through their burning love for him. But Naren would question him, would smile at his statements and criticize them. Naren, too, had love for the Master, love such as no other disciple had, and it was this love which made him revere and adore him. But he was not satisfied until he had completely satisfied himself of the truth of Shri Ramakrishna s teachings, so far as the analytical intellect was capable of sanctioning the utterances of a saint and seer.
SWAMI VIVEKANANDA AND KARMA YOGA Part-1 (Based on the lecture by Swami Yuktatmananda at the Vedanta Society of Toronto on Sep. 9, 2012) the things of the world, we get attached to people, we get attached to the work itself. SWAMI VIVEKANANDA gave eight lectures on Karma Yoga. These lectures are to be studied repeatedly. Works like the Bhagavad Gita, the Upanishads, and Swami Vivekananda s works are not to be just read but studied, over and over again. Every new study of these works deepens our understanding. SWAMI VIVEKANANDA taught that the goal of human life is to manifest our divine nature, which is presently hidden from us. We are right now not conscious of that divinity. To be conscious of our divine nature and to manifest it in our thoughts and actions is the goal of life. That is also the goal of religion. There are four pathways to God-realization, called Yogas. Yoga is understood by many as some physical postures that help our wellbeing. But we need to remember that physical postures, or asanas, form just one of the eight limbs of Patanjali s Yoga. The word Yoga stems from the Sanskrit root word yuj, which means to join or unite : uniting the individual Soul with the Supreme Soul, or uniting ourselves with God. The way to this union is also called Yoga. Karma Yoga means the way to God through selfless work; Bhakti Yoga, through devotion to God, Jnana Yoga, through knowledge, and Raja Yoga, through meditation. Swami Vivekananda emphasized that each one of these yogas is an independent pathway to God-realization. SWAMI VIVEKANANDA said, Do not fly away from the wheels of the world-machine, but stand inside it and learn the secret of work. Through proper work done inside, it is also possible to come out. Through this machinery itself is the way out. People get entangled in work and eagerly look forward to respite from it. This is because work brings about restlessness and attachment: we get attached to SWAMI VIVEKANANDA taught us not to avoid work because of the bondage associated with it, but learn the secret of work and free ourselves from bondage. Swami Vivekananda taught two types of Karma Yoga: work for work sake, and work for God s sake. He said that Karma Yoga does not demand even faith in God. He held Buddha to be an ideal exemplar of this method of Karma Yoga. This involves doing good because it is good to do good, because it is the only way that we can do good to ourselves. Buddha did not care for scriptures or metaphysical doctrines, or the idea of a Soul, but he believed in doing good to others. Swami Vivekananda assures us that if we do work for work sake, without caring for any return that will lead us to the summit of selflessness. But he also warns that working for work s sake is easier said than done. He said, I am prepared to walk on all my fours for twenty miles to see the face of a person who says that he works for work s sake. He said that usually there is some motive somewhere: a hidden desire, or an expectation, or the craving for name and fame. So Swami Vivekananda held that those who believe in God will find Karma Yoga easier. So Karma Yoga involves doing work for God s sake. Sri Krishna says in the Gita: Yajnarthat karmanonyatra lokoyam karma bandhanah; because work is not done in a spirit of sacrifice to God, it becomes a source of bondage. In his lectures on Karma Yoga Swami Vivekananda taught what should be our attitude towards life and towards work. In the very first chapter, Karma and its effect on Character, he said that the goal of life and work is not pleasure but knowledge. Mankind foolishly thinks that the goal of life is pleasure. Everybody does work to seek happiness; no one works to court misery.
In Sanskrit there is a saying, Prayojanam anuddishya na mandopi pravartate; even a fool does not embark on an enterprise without a purpose in mind. So we certainly have a purpose behind work, but Swami Vivekananda warned that this purpose should not be sense pleasure, but knowledge. The Mundaka Upanishad defines two kinds of knowledge: 1. Apara-vidya, which means empirica,l or secular knowledge. This includes the knowledge of sciences, arts, philosophy, the Vedas, Upanishads, astronomy, grammar, etymology, and so on. 2. Para-vidya, which refers to the Knowledge of the imperishable Reality, by knowing which everything becomes know. The goal of work is this supreme Knowledge. SWAMI VIVEKANANDA gave a whole new definition of morality. He said that it is not possible to know from an activity itself if it is moral or immoral. For example, it is our duty to feed a hungry man. If a Hindu is hungry, offering him beef is immoral because he does not eat beef. On the other hand, if someone who is used to eating beef is hungry, not offering him beef is immoral. So the offering of the same food can be moral or immoral in different contexts. If a soldier kills many people in a battle it is perfectly moral. If, however, someone goes on a shooting spree on a street, it is immoral and punishable by law. So what is true morality? Swami Vivekananda gave a very clear definition: Anything that makes you selfless is moral, and anything that makes you selfish is immoral. Swami Vivekananda taught that everything in the world is denoted by selfishness, and unselfishness is God Himself. So anything that takes us Godward is moral and anything that makes us bound to the world is immoral. So every time we are in a moral dilemma, we should refer to this teaching of Swami Vivekananda. SWAMI VIVEKANANDA taught that work itself does not bind us, but our attachment to the results does. We are bound to our body, our mind, and our senses, and remain their slaves. We mistake the world to be the only reality. However, when wisdom dawns on us, we begin to pray to God and understand that this world is not something to get attached to. Swami Vivekananda said that the person who is not attached to the work does his work perfectly. The reason is that he works like a master and not as a slave. Don t do any work with a sense of duty, he said, but do work for work s sake. He said, Duty is the midnight sun that scorches the human soul. It is a reflection of the teaching in Ashtavakra Samhita, which Swami Vivekananda was fond of. Sri Ramakrishna encouraged LSwami Vivekananda to study this uncompromisingly monistic scripture. Though Swami Vivekananda himself was not much inclined towards this book, Sri Ramakrishna asked him to read it out to him. Swami Vivekananda asks us not to do anything as duty but do it for work s sake, and do it as worship. If we do it as worship, work will not tire us but will become an excellent tool with which sensuality and selfishness can be killed. SWAMI VIVEKANANDA said that we should be free from attachment to others, to wife, husband, children, and possessions. We cannot have our attachments intact and yet hope to be free from bondage. If we can love others without expectation that will help us become free from bondage. How to free ourselves from attachment to spouse, children, and possessions? Sri Ramakrishna taught his devotees to live in the world like a maid servant in a rich man s house. She takes care of his children as if they are her own, but in her heart of hearts she knows that they are not her own. Sri Ramakrishna said that we must cultivate the same attitude towards our family members. We must look upon ourselves as God s children and look upon the others also as such, and love and serve them in that light. If we cultivate this attitude, we can free ourselves of attachment to the world and grow in devotion to God, and cultivate dependence on Him.
According to Swami Vivekananda, attachment comes only when there is an expectation of return. While helping others, people expect something in return: a return of favour, some publicity, or at least gratitude. We need to remember Swami Vivekananda s teaching that it is the giver who is blessed, not the receiver. For example, the education a teacher imparts to his students benefits them, but it is the teacher who gains more because he grows in understanding of his subject as he prepares to give his classes. Swami Vivekananda said that Announcements: VOLUNTEER APPRECIATION DAY it is the giver who must thank the receiver, because by accepting his gift the receiver has given him an opportunity to become more selfless and grow in devotion to God. So expectation is the cause of misery. Holy Mother taught a young girl how to love everyone equally: Do not expect anything from anyone you love. If you expect something from a person you love, you will tend to love more those who give you something and love less those who do not give you anything. to be continued Vedanta Society of Toronto is observing Sunday October 7, 2012 as the Volunteer Appreciation Day. The resident Swami will give a talk on The Art of Appreciation at 11am followed by lunch at 12 noon. All volunteers associated with the Vedanta Society are cordially invited to attend this event. DURGA PUJA CELEBRATION FOR THREE DAYS This year Vedanta Society of Toronto has decided to observe Durga Puja festival on three days Maha Ashtami Puja on Monday, October 22 Maha Navami Puja (with Homa) on Tuesday, October 23 Vijaya Dashami Puja on Wednesday, October 24. Every day the event will begin at 6:30pm. Prasad. will be distributed after the Puja is over. This year Homa will be performed not on Maha Ashtami but on Maha Navami day. All are cordially invited to attend Durga Puja!! INSTRUMENT OF PROXY Vedanta Society of Toronto invites all its Members to attend the Annual General Meeting on Sunday, November 18, 2012. Those who are unable to attend are requested to kindly fill up the Instrument of Proxy and send it to us by regular mail OR print-sign-scan-email. The proxy form is being sent with this Newsletter and is also available to download and print it from the website.
Swami Vivekananda s 150th Birth Anniversary Celebration was held at 1515 Bathurst St, Toronto on Saturday 8 th September 2012 at 5:30pm. The programme included the following Man Among Men, a play in English by the Red Curtain Theatre 2012 Annual General Meeting will be held at Vedanta Society of Toronto on Sunday 18 th November 2012. 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 13, 2012, 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 21, 2012 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 SUMMARY OF PAST EVENTS UPCOMING EVENTS REGULAR PROGRAMMES Company directed by Tirthankar Mahalanobis, Vocal recital by Narendra Datar, The friend of All, a play in English by the AMMA Group directed by Divakar Rudrapatna and classical dance performance, Durga by Malini Guha. The Kali Puja will be held on Tuesday 13 th November 2012 at 6:30 pm. The programme will include bhajans, reading, puja, flower offering and prasad distribution. meditation is held in the evenings from 6:00 pm to 8:00 pm. 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 October 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. ANNUAL GENERAL MEETING The Vedanta Society of Toronto s Annual General Meeting will be held on Sunday, November 18, 2012 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 04, 2012 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 2012 newsletter and send it so that it reaches us before November 17.
Vedanta Society of Toronto Minister and Teacher - Swami Kripamayananda, Ramakrishna Order of India CALENDAR OF EVENTS October 2012 Sunday Monday Tuesday Wednesday Thu Friday Saturday 1 2 3 4 5 7:30pm 6 Gospel of Sri Ramakrishna 7 9:30-10:30am: 11am Lecture: The Art of Appreciation 8 9 10 11 12 7:30pm Vivekachudamani 13 VIGIL: 6 am to 6 pm 14 11am Lecture: Concept of Om VVM 1:30 pm 21 11am Lecture: Significance of Durga Puja ------------------ 5:00PM Ram Nam 28 9:30-10:30am: 15 16 22 6:30pm : MAHA- ASHTAMI 23 6:30pm : MAHA- NAVAMI (with HOMA) 29 30 31 17 18 24 6:30pm : VIJAYA DASHAMI 19 7:30pm Gospel of Sri Ramakrishna 25 26 7:30pm Vivekachudamani 20 27 11am Lecture: Holy Mother and Humanity VVM 1:30 pm VOLUNTARY SERVICE is looking for volunteers to enable to continue its activities. Volunteers are required for 2 hours to prepare soup & salad. Please drop in on Tuesdays at 9:30 am & on Saturdays at 10:00 am. Vedanta Vidya Mandir is looking for volunteers to help in the instructor led classes and also in kids snack arrangements. If you are interested, please contact the society at 416-2407262 or <society@vedantatoronto.ca>