In order to present ourselves on a limited sized canvass, allow us the following metaphor that might
project a more synchronous trajectory that collectively best represents our standpoint. The metaphor
begins with our name unfurling it on a space built with conceptual elements, by now, abundantly familiar both in
Eastern and Western cultures. |
A PEETH is a consecrated place in a Tantric tradition where the primal energy (the goddess Shakti) is most profusely manifest. A manifestation is possible only when there is a witness (the eternal Purusha, the Bhairava) to observe, feel, and realize (without thought) the unconditional and uncaused movement of Prakriti (the dynamics: the interplay between the Ida and the Pingala nerve channels). Therefore, a peeth is an emergent confluence of the two: Purusha, the eternal witness and Prakriti, the dynamic interplay of the Ida and the Pingala nerve channels, the pair-complements Yang and Yin in the conscious witness of emergent sushumna,.
A peeth is, therefore, a place to realize in the attention of the eternal witness; it is thus a place consecrated to Mother Saraswati,
Mahakali as Ma Sarada (facilitator of awareness in which realization ensues in and as Mother’s grace) in
the presence of Shiva, the dissolver of space and time.
A GURUKUL is a residential school where students (the aspirants, the adepts, the acolytes) and the teacher (the guru, the remover of darkness) live in proximity. A guru is the remover of darkness and, therefore, it is finally the very SELF in each one of us. We reside in a “gurukul” when we are in awareness, when we MOVE in AWARENESS (we are with MA). Thus, a “gurukul” is always a “peeth” blessed with the grace of immeasurable; it is both an acknowledgment and a celebration of LIFE in its own dynamics, a movement of Mukta Triveni (flows of Ida, Pingala and Sushumna, all in awareness) towards Sahasrara, the crown chakra where the three streams meet without leaving any residue of fragmentation in the unitary whole. In that there is nothing but EXISTENCE, the WHOLE without fragmentation, without measure, without the duality, the HOLY.
|Sri Ramakrishna Saradapeeth Kanya Gurukul, is, therefore, a residential school and a monastic order for women who join us as brahmacharinis (acolytes) and learn (as emergent consciousness in awareness) through LIFE via its usual slate of concords and discords moving towards the state of Paribrajika (the sannyasini, the renouncer, the eternal wanderer) whence the real adventure of life-time proceeds in attention. In the tantric connotation, this adventure is the movement of the primordial force in attentive awareness through the various chakras towards the Sahasrara, the sanctum sanctorum, the unalloyed undifferentiated Existence. On the physical plane the various chakras are but the projections of our own ashram realized and manifest at different levels of consciousness. For instance, in the "Muladhara", the base state, the acolyte is rooted in the ashram environment as Swami Sharvananda had it bequeathed to them in the loving, joyous spiritual presence of Sri Ramakrishana, Sri Sarada Ma and of their two children Swami Vivekananda and Brahmananda Maharaj in this new order through service and enquiry.|
Although, the residential school formally accepts only non-householders as adepts, the householders may also join
us imbibed in the gurukul’s spirit to proceed in their journey towards Self-realization. Thus, our gurukul, like a
banyan tree, is firmly rooted beyond its nominal local periphery throughout the world. This gurukul has an
open-door policy; it invites women of all faiths, inclination, culture and nationality in its journey.
Our gurukul is a bimodal expression with the ashram in its epicenter and a formal girl’s school under its wings. The school which is partly residential provides traditional non-parochial education all the way up to Higher Secondary level serving both the local population and girls from afar embracing the finest of technology and the traditional programs with accents on arts and literature. The school and the ashram complement each other in a symbiotic set up; the school offers a valuable pedagogic training ground to the ashram adepts and the ashram, in turn, accords priceless examples of living and mentorship to the school children providing a rare window to learning beyond books and conventional wisdom.
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