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Dharma Prasange Swami Brahmananda
This book contains the teachings of Swami Brahmananda, who was considered by Sri Ramakrishna to be his spiritual son. He was the first President of the Ramakrishna Order and beacon-light of inspiration to all during the infancy of the Ramakrishna Movement. His life and teachings continue to inspire earnest people to new heights of spirituality.
167 pages, Paperback
Published January 1, 2019
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May 30, 2023
In India, 'ধর্মপ্রসঙ্গে', these days, is a much abused term, for Dharma – simplistically translated to 'religion' – refers inevitably to the buffooneries of extremist religious groups (of which, one unfortunately governs the country now) to a wise mind relatively unversed in this field.
However, we may just start by saying this that 'Dharma', in serious texts on spirituality, does not really relate to the religious rituals and insensitive celebrations we see around. On the contrary, these superficial acts have often been considered by the prophets detrimental to one's spiritual growth if that person mistakes these for the root which lies quite elsewhere. So, before I begin commenting on the book, I think I must explain properly what is meant by the 'root' here.
The root to which Dharma goes back are the ideals of a moral life based on the principles of Goodness. Dharma, irrespective of creed, is about discerning the Ultimate Truth of human life from the apparent truth by means of constantly cross-examining events and our reactions to them with the help of devices such as the notions of 'Righteousness', 'Values', 'Duty', 'Responsibility' and so on. We might argue that with time, place and situation, duties and responsibilities change; but Dharma offers a general, broad spectrum. Just as your steps while climbing a particular mountain may differ based on its character, yet regardless of which mountain you climb, you must first learn mountaineering, so is Dharma: a few basic principles and guidelines to the moral aspirants. Upon these, a conscious spiritual seeker may mould her/his path accordingly, just as a non-conscious seeker may do the same in her/his daily course of living.
If this is understood, nothing much remains to be discussed about the book itself. As the title suggests, 'Dharma Prasangey' is a collection of conversations, stray counsels and letters of Swami Brahmananda – one of the most prominent disciples of Sri Ramakrishna. Needless to say, in this book his advices are mostly directed specifically towards serious spiritual aspirants who are following a prescribed path of reaching the Truth by meditation and their devotion to any personal god.
The Swami's counsels on Sadhana are mostly directed towards the young monastics of the Ramakrishna order. Therefore, the standards mentioned in those counsels may often seem uncompromising and hard for a non-monastic aspirant to follow. Yet, the considerate part of this is Swami Brahmananda's general, compassionate outlook. His words are so tender and carries such an inclusive view throughout, that one can pick and choose from the high standards he talks about and mould her/his spiritual life as comprehensively as possible, without undermining practical difficulties.
I would conclude by saying that this inclusiveness is actually the feature that set apart the Ramakrishna mode of spirituality from the rest. Thakur, during his lifetime, had a number of followers and devotees; understanding the nature and ability of each one of them, he advised the spiritual course that would suit her/him the best. One hardly finds him streamlining his preachings for the Sanyasins and the Samsaris alike. Hence, it is only very natural that Swami Brahmananda (whom Thakur called his Spiritual Son) would follow this path of inclusivity and compassion, thus fixing the general goal for everyone, yet not generalising it.
However, we may just start by saying this that 'Dharma', in serious texts on spirituality, does not really relate to the religious rituals and insensitive celebrations we see around. On the contrary, these superficial acts have often been considered by the prophets detrimental to one's spiritual growth if that person mistakes these for the root which lies quite elsewhere. So, before I begin commenting on the book, I think I must explain properly what is meant by the 'root' here.
The root to which Dharma goes back are the ideals of a moral life based on the principles of Goodness. Dharma, irrespective of creed, is about discerning the Ultimate Truth of human life from the apparent truth by means of constantly cross-examining events and our reactions to them with the help of devices such as the notions of 'Righteousness', 'Values', 'Duty', 'Responsibility' and so on. We might argue that with time, place and situation, duties and responsibilities change; but Dharma offers a general, broad spectrum. Just as your steps while climbing a particular mountain may differ based on its character, yet regardless of which mountain you climb, you must first learn mountaineering, so is Dharma: a few basic principles and guidelines to the moral aspirants. Upon these, a conscious spiritual seeker may mould her/his path accordingly, just as a non-conscious seeker may do the same in her/his daily course of living.
If this is understood, nothing much remains to be discussed about the book itself. As the title suggests, 'Dharma Prasangey' is a collection of conversations, stray counsels and letters of Swami Brahmananda – one of the most prominent disciples of Sri Ramakrishna. Needless to say, in this book his advices are mostly directed specifically towards serious spiritual aspirants who are following a prescribed path of reaching the Truth by meditation and their devotion to any personal god.
The Swami's counsels on Sadhana are mostly directed towards the young monastics of the Ramakrishna order. Therefore, the standards mentioned in those counsels may often seem uncompromising and hard for a non-monastic aspirant to follow. Yet, the considerate part of this is Swami Brahmananda's general, compassionate outlook. His words are so tender and carries such an inclusive view throughout, that one can pick and choose from the high standards he talks about and mould her/his spiritual life as comprehensively as possible, without undermining practical difficulties.
I would conclude by saying that this inclusiveness is actually the feature that set apart the Ramakrishna mode of spirituality from the rest. Thakur, during his lifetime, had a number of followers and devotees; understanding the nature and ability of each one of them, he advised the spiritual course that would suit her/him the best. One hardly finds him streamlining his preachings for the Sanyasins and the Samsaris alike. Hence, it is only very natural that Swami Brahmananda (whom Thakur called his Spiritual Son) would follow this path of inclusivity and compassion, thus fixing the general goal for everyone, yet not generalising it.
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