e of the younger generation in keeping away from our culture has been the visual representation of our sages in sculpture, painting, films. They seem to be always old people, having matted hair and long beards. Once again, the unconscious comes to the fore. What can this old fogy advice me about my problem today? The contrast is made sharper because of the association of wisdom today with 'a well groomed look' as a Master of Business Administration or the Director of a Multinational. The very richness of Indian culture ' so wide, so deep ' has also been a deterrent. What is Indian culture? Is there no single point on which I can remain focused? Hence Indian youth stands today somewhat perplexed about the phenomenon of our culture. The youth generation would like to know what constitutes the core of this tradition which could help them advance in life, material as well as spiritual. But battered by the visual media the answer seems to be elusive.
India's Cultural Awakening
Fortunately for us, a little over a hundred years ago, an event occurred which replicated the Upanishadic times. A guru was seen surrounded by his disciples in a temple at Kolkata. Not much went on except conversation. It was a conversation that was interspersed with devotional hymns. The guru himself was not very old and many of the disciples were just teenagers. That was a time when English education and the Western way of living had taken Indian youth in its vice-like grip. That was the time when precious palm leaf manuscripts were being thrown away in the Ganges or Cauvery as worthless scribbling of incomprehensible religious traditions. That was the time when British rule over India seemed destined to last for ever and ever. And the guru was Sri Ramakrishna.
Sri Aurobindo, a young man of twenty-two, educated at Cambridge returns home in 1893 and hears of this guru. By then Sri Ramakrishna has withdrawn from the physical and Swami Vivekananda, another young man of thirty is spreading India's eternal message of Vedanta in America. Sri Aurobindo, fired by an intense love of his motherland flings his challenge at the British Empire. Remember, he announces: Macaulay's victims have become devotees of Sri Ramakrishna!
Speaking to a large audience at Mahajan Wadi, Bombay on 19th January, 1908, Sri Aurobindo said quietly that if one had faith in God, God will find a way to speak to our heart: 'It is to the heart that God speaks, it is in the heart that God resides.' Some of the highly educated men of Bengal had not ceased to believe in God and when the time came, it was easy for them to recognize the voice of God.
'One of them, the man (Sri Ramakrishna) who had the greatest influence and has done the most to regenerate Bengal, could not read and write a single word. He was a man who had been what they call absolutely useless to the world. But he had this one divine faculty in him, that he had more than faith and had realized God.'
There were the scoffers who did say such men were 'useless to society'. What is the use of a temple priest who can only intone some ritualistic mantras? Even in our own times we have such myopic men who dismiss him as no more than a frenzied priest of a Kali temple. Did he know Kant? Did he invent any technological instrument? Would he have been able to handle the keys of a Remington typewriter that was on the market in his time? But in his own time, Sri Ramakrishna was recognized as a man of God by eminent intellectuals as well.
Sri Aurobindo writes of those times:
'But God knew what he was doing. He sent that man to Bengal and set him in the temple of Dakshineshwar in Calcutta, and from North and South and East and West, the educated men, men who were the pride of the university, who had studied all that the Europe can teach, came to fall at the feet of this young ascetic. The work of salvation, the work of raising India was begun.'
What the youth needed was faith in sanatana dharma which taught selflessness and courage, the needs of the hour. For Indians, faith in God has always meant a faith in sanatana dharma which is a faith