AIVS Bi Monthly Newsletter July 2012

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B I M O N T H L Y N E W S L E T T E R | V O L U M E 8 - I S S U E 4

AMERICAN INSTITUTEO F V E D I C S T U D I E S

RememberingamanR


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Opening Note

In this special edition of the Newslettter, we are happy to announce ourbeautiful new website and newsletter design, Dr. Frawley's (Vamadeva's)monumental new book Soma in Yoga and Ayurveda: the Power of

Rejuvenation and Immortality, and Yogini Shambhavi's wonderful newJyotir Bhava CD of Vedic astrological chants.

We have a special feature article in honor of Dr. B.V. Raman's OneHundredth Birth Anniversary, with Vamadeva reflecting on his longassociation with Dr. Raman, highlighting Dr. Raman's crucial workreviving Vedic astrology for the modern era. Baba Prem completes theissue with an article of new insights on Patanjali and the Yoga Sutras.

Sharing the Light of the Vedas!

Vamadeva & Shambhavi

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O F V ED I C ST U D I ES

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Dr. B.V. Raman (August 8, 1912 -December 20, 1998) was probably themost important Vedic astrologer of thetwentieth century in India and for theentire world. He was one of the mostprolific through his numerous booksand articles on every aspect of this vastand arcane subject. His monthlyextensive Astrological Magazine

became the premier authoritativepublication in the field that was widelyfollowed by a global audience.

Dr. Raman's influence continues into the twenty-first century through his many studentsthroughout the world. Probably more than anyother single person, Dr. Raman worked tirelesslyto restore Vedic astrology to its place of honor inIndia and its place of respect among enlightened

thinkers in the world.

Dr. Raman upheld both the science andspirituality of Vedic astrology, both its logic and itsintuition. He brought Vedic astrology into anunderstandable English language expression,making this arcane Vedic teaching accessible bothto those born in the West and to the moderneducated in India. He worked hard both to removeold superstitions from Vedic astrology, and also tocounter modern prejudices against it, particularlyfrom scientific circles. Though he had to endure many

obstacles and a fair amount of opposition, his workwas crowned with success and by the time of hispassing in 1998, Vedic astrology was revitalized inIndia and had found a place for itself in the western

world as well. Today in 2012 at the hundredthanniversary of his birth, a new era in Vedic astrologyhas dawned upon the world through his influence.

I first discovered Dr. B.V. Raman from his manybooks in 1970. As a young student of Yoga and

Vedanta, who was also interested in astrology, Iwas curious as to the nature of Indian system and

how it worked. Dr. Raman's were the only booksavailable in the West at that time and I studiedseveral of them in detail starting with his Manual ofHindu Astrology, which provided the knowledgethat I was looking for. His books formed myintroduction to Vedic astrology and provided the

basis of all my later studies, just as they did formany other students.

I continued my astrological studies over the

Dr. B. V. RamanA Hundred Years Birth Remembrance (1912-2012)

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succeeding years, gradually learning how to calculateand interpret Vedic charts in the precomputer era. Igradually added Vedic astrology to my astrologicalreadings, until my readings became entirely Vedic inthe late nineteen seventies.

I eventually began to visit India and sought to

broaden my studies in the Vedic and yogic fields. InIndia, however, I mainly visited the Pune andMaharashtra region during my earlier visits andcontacted more astrologers from there, and did not

visit Dr. Raman directly, though Dr. Raman wasknown to all. I developed a correspondence course in

Vedic astrology in 1985 and included Dr. Raman'sbooks as a reference. My firstbook on Vedic astrology,Astrology of the Seers, waspublished in 1990 and alsodrew from his work andinspiration. He was an icon tome that I never really considered that I would beable to meet.

I first met Dr. Raman in 1992.Dennis Harness, StephenQuong and myself hadorganized what was probablythe first major conference on

Vedic astrology in the Westthat had over two hundredand fifty people attend. We

had invited Dr. Raman as thekeynote speaker for the event.He graciously flew out fromIndia and opened the conference with an inspiringand informative talk. We had many notablediscussions with Dr. Raman during that visit and heencouraged us to expand our work in Vedic astrologyin the West.. A couple of months after the conference,I visited Dr. Raman at his office in Bangalore and hadmany personal discussions with him there as well.He wanted Vedic astrology to have a real foundationin the West and was happy to have a young group of

western Vedic astrologers to work with.

After a second conference on Vedic Astrology in 1993that we organized as a follow up to the 1992conference, a group of Vedic astrologers in the West,of which I was one of seven, started the 'AmericanCouncil of Vedic Astrology', which became the largest

Vedic astrology organization outside of India, with ata time over six hundred members. We began theorganization based upon an alliance with ICAS (theIndian Council of Astrological Sciences) of which Dr.

Raman was the head and sought his blessings andguidance, which he freely gave. Dr. Raman continuedas a great source of guidance and encouragement.

We also looked to Chakrapani Ullal, a greatastrologer in his own right, probably the greatest

Vedic astrology residing in the West, as our mainguiding force in the United States. Chakrapani wasclose to Dr. Raman and was in regular contact withhim as well. Dr. Raman served as an honorary patronfounder and guiding light to the American Council of

Vedic Astrology.

I became the first president of the Council from 1993-2003, throughout theperiod when Dr. Raman

was still alive , with DennisHarness as the executive

v i c e - p r e s i d e n t , a n dChakrapani Ullal as our

honorary chairperson. In2 0 0 3 , t h e A m e r i c a nCollege of Vedic Astrology

w a s f o r m e d , w h i c hassumed the title ACVAthat was originally used forthe council, with thecouncil taking on a moreinternational orientationunder the name of theCouncil of Vedic Astrology(CVA).

The Council continued itsassociation with Dr. Raman

and ICAS. I visited Dr. Raman regularly in India untilhis passing in 1998, which occurred shortly before Icame to India on a trip that was also to include a visitto see him. I was very much looking forward to seeinghim again, but it was not to be.

During my regular visits with him in India, Dr.Raman would always inquire as to how the council

was doing and how its various board members, who

he remembered by name, were faring at bothpersonal and professional levels. He always showedgreat interest in what was happened with Vedicastrology in America. He made us all feel like part ofone great family. His wife Rajeshwari was similarlyextremely cordial and took great interest in what we

were doing. Dr. Raman eventually organized a seriesof titles for us in honor of our work with Vedicastrology in the West, starting with Jyotish Kovid orproficiency in Vedic astrology in 1994.

Dr. Raman's influencecontinues into the twenty-first century through his

many students throughoutthe world. Probably more

than any other singleperson, Dr. Raman worked

tirelessly to restore Vedicastrology to its place ofhonor in India and its

place of respect amongenlightened thinkers in the

world.


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Dr. Raman also gave me a personal initiation into aspecial astrological mantra to guide my studies andmake my consultations more effective, one that hesaid came through his grandfather B.Suryanarayan Rao. I also wrote a number ofarticles for his magazine, the AstrologicalMagazine, which he encouraged me to do.

The American Council of Vedic Astrologymaintained its connection with ICAS throughoutDr. Raman's life and beyond. The Council of hosteda number of speakers from ICAS in India includingGayatri Devi Vasudev and Niranjan Bapu, thedaughter and son of Dr.Raman, who are greatastrologers in their ownright.

Dr. Raman organizedseveral talks for me duringmy visits to Bangalore,

where I was involved withvarious Yoga, Ayurveda andHindu organizations, sometalks on astrology, some onother Vedic subjects. Givenmy involvement with many

Vedic subjects, I once askedDr. Raman whether Ishould put Vedic astrologyon the side and focus onother aspects of Vedic

knowledge instead. He toldme never to give up Vedicastrology, which he said

would help me in all myVedic studies as the eye ofthe Veda. He asked me to continue to help guidethe Vedic astrology movement in the West and tryto bring a greater Vedic vision into it, which he felt

was very important to maintain.

One year, Dr. Raman applied his special DhruvaNadi to my birth chart, which divided the zodiac

into 1500 portions as a basis for its indications andfurther calculations. It provided me with manyimportant indications for my life's work., whichproved to be a great revelation in many ways.

Through my interaction with him, I learned thatDr. Raman was not simply an astrologer but wasalso a philosopher, spiritual leader and statesman.He did not simply give personal predictions butlooked to the wisdom of astrology to guide both the

individual person and humanity as whole. Manygreat spiritual and social leaders of modern Indiacame to him for his guidance. Yet he did not allowhimself to be influenced by their position or seek anyfavors from them. Sometimes he even criticizedthem, when he felt they departed from Dharma, andthey had to humbly listen. Such was the power of hispersonality. He said that between 1995-2006 India

would be in a transitional phase and would developbetter after 2006, which has certainly proved truerelative to the economy of the country.

Dr. Raman was beyond any personal seeking forfame, wealth or power, butspoke for the good of all. Heused astrology carefully,gently and with discretion,not trying to control orintimidate people as someastrologers tend to do. He

spoke from a place ofspiritual guidance, notsimply one of astrologicaltechniques, though he knewthese quite well also. Hed i d n ' t s i m p l y g i v epredictions, he providedaccurate guidance andsound advice. His yearlymundane predictions aboutthe state of the world for thecoming year were regularly

both profound and accurate,and eagerly looked for by all.

Since Dr. Raman's passing Ihave continued to study his

books and teachings, and look back upon myinteraction with him. I still repeat his mantras. The

world of Vedic astrology is in need of another Dr.Raman today to provide it the guidance, calm andclarity that he was able to do, not simply promotingthe knowledge but embodying it as a person.

Let us fervently hope that Dr. Raman's spirit caninspire a new generation of Vedic astrologers tocontinue and expand the work that he has providedsuch a good foundation to build on. The worldwideinterest in Vedic astrology continues to grow and canonly expand much more greatly in the years to come.Much of it is his legacy for future generations.

The American Council ofVedic Astrology

maintained its connection

with ICAS throughout Dr.Raman's life and beyond.

The Council of hosted anumber of speakers fromICAS in India including

Gayatri Devi Vasudev andNiranjan Bapu, the

daughter and son of Dr.Raman, who are great

astrologers in their ownright.


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Jyotir Bhavayotir Bhava, the Bhava or 'Mood of the Divine Light',draws one into the celestial radiance of the planets.JJyotish or Vedic Astrology is a sacred science of karma,

unraveling all aspects of one's life, destiny and deeperaspirations. Jyotish is said to be 'The Eye of the Vedas',providing us a mystic insight into the play of the cosmic

universe.

This wonderful CD contains extensive astrological mantras,including the Vedic Names of Planets, Tantric Names of the

Planets, Planetary Gayatris, Puranic verses to the Planets, andmore, as well as special Vedic astrology mantras to Ganesha, Shiva, Durga, Kali and the Sun. YoginiShambhavi is noted for her classical Indian voice and ability to draw the cosmic powers to us through her

powerful invocations. The CD is unique in style, format, and expression of devotion. It constitutes a completeSadhana for promoting positive planetary influences and removing those that are negative.

Sacred Shakti Mantras for the Nine Planets

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Patanjali Yoga Sutrasand its Vedic LinkYogi Baba Prem,Yogacharya, Veda Visharada, CYI, C.va, C.ay.

Probably the mosti n f l u e n t i a l y o g i cteaching that thewestern world hasbeen exposed to wouldbe the Yoga Sutras ofPatanjali, most yogateachers and manystudents of yoga havea t l e a s t b e e nintroduced to thiswork. While many canquote from this book,w h i c h i s a n

accomplishment, it isseldom that anyoneexplores beyond basiccommentaries on theyoga sutras, and fewerrecognize its rootsw i t h i n t h e V e d i ctradition.

Virtually nothing seems to be known aboutPatanjalithe man. In some stories he is the son ofBrahman, in others he is born on MountMeru. InIndia, MountMeru is the sacred mountain. It issaid to be 350,000 miles in size, and is surrounded

by seven continents. Obviously this is a referenceto the spinal column and the nadis (streams of

Patanjali the writer energy) of the body, which total 350,000. Theseven continents are a reference to the primarychakas.

He is believed to have written the textMahabhasya which is a commentary on Paninilaws of Sanskrit grammar, which would clearlyindicate thatPatanjaliwas Vedic Grammarian. InIndia, there is a growing opinion that he also wroteunder the name Charaka, and was responsible for


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'brh' meaning to make strong (while celibacywould fulfill this, it also seems that otherinterpretations would apply as well.) The conceptof car as in carrying one somewhere and makingone strong could also refer to Vedic activities suchas the Vedic ritual albeit internal or externalrituals. It would appear that Patanjali was

referencing more than just celibacy, as themeaning of the word is also the mind movingtoward oneness with Brahman. Brahmacharyaalso mean conduct of a student while studyingBrahma Vidya, Vedic knowledge or knowledge ofBrahman. What is Brahma Vidya but the mindmoving toward oneness with the source of all,Brahman. It seems strangethat Patanjali would select sucha word as this unless hepracticed a link between yogaand the Vedic system.

It is possible that it is BrahmaVidya in which the other limbsare tools for obtaining, or theentire yoga sutras shouldinvolve and cultivate Brahma

Vidya. Just as some scholarsfeel the entire book is written toaddress the second sutra, theentire book addresses the olderteachings of Brahma Vidya. Ifthe code of conduct for study of

Brahma vidya is present, it onlyseems logical that the study ofBrahma Vidya would be a partof it also. Just as the 8th limb ofthe 'yoga sutras' is Samadhi,this would certainly be an important aspect ofBrahma Vidya. It seems that in its higher form the

yoga sutras should prepare, involve, and evolveinto the study of Brahma Vidya. Especially sincePatanjali only recorded information and was notthe source of the information he referenced, andused Vedic terms, it seems difficult to omit thisfrom teachings of the yoga sutras, though this hasclearly been done. But are there any otherteachings to support the more expansive view ofBrahmacharya? Yes!

Within the Darshana Upanishad is an explanationof Brahmacharya meaning the mind's movementtoward Brahman. The Darshan Upanishad ispatterned in a similar style to the Yoga Sutras, itdoes have connections with Vedanta or yogateachings based in Vedanta, and the Upanishads

are considered Vedic texts as well. Written byDattaatreya, he was considered an incarnation of

Vishnu, by some systems, yet a few systemsconsider him the teacher of Patanjali. He isconsidered the son of Atri, an important VedicRishi.

There are other terms Patanjali used that arerooted in Vedic/Vedantic teachings such as:Purusha,Prakriti,the gunas,tapas,

japa and many others.

Often the Yoga Sutras arecriticized for not having theteaching of Bhakti (devotion)

within them. It is believedthat the sutras are somehownot rooted within the Vedicsystem based due to this lackof Bhakti. This is often due toa lack of understanding on thepart of the practitioner or

reader. Usually this is due tothe practitioner not beinge x p o s e d t o t h e o l d e rcommentaries pertaining tothe Yoga Sutras such as the

Vritti Bhoja or the commentaries by Vyasas. Buteven on a mundane level, a quick examination willreveal the existence and firm establishment ofBhakti within the Yoga Sutras

Within the Niymas, the 5th practice is Ishvarapranidhanam or surrender to God. While termssuch as Purusha are often used, this is to not beconstrued as different from God in a non-dualisticsystem or even a qualified non-dualistic system.This is evident again with such important teachersof ashtanga (8 limbed system) as Yamunacaaryaand Nathamuni who were clearly practitioners ofBhakti. Other examples of the practice of Bhakti

within the Yoga Sutras would be:

Or concentrating on the supreme blissful light.I.36.

Bhakti and itsplace in the Yoga

Sutras

Often the Yoga Sutras arecriticized for not having

the teaching of Bhakti(devotion) within them.

It is believed that thesutras are somehow notrooted within the Vedicsystem based due to this

lack of Bhakti. This isoften due to a lack of

understanding on the part

of the practitioner orreader.


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Or devotion dedicated to the Supreme God(Ishvara). I. 23.Ishvara is the Purusha I. 24.Within him is the seed of omniscience and itscomplete manifestation. I. 25.Unconditioned by time, He is the teacher of theancients. I.26 (referring the Ishvara.)

Samadhi is attained by surrender to God. II. 45.Spiritual Study brings communion with thepersonal deity. II.44.

Yet with all these references to Ishvara, it is notdifficult to find the teaching of Bhakti; which hasall but disappeared within the teachings of theYoga Sutras in the west.Conclusion.

The key seems to rest in therealization that the Yoga

Sutras of Patanjali havenever been intended to exist

without a commentary.The role of the commentaryis to introduce the studentto higher awareness andinferred knowledge that isintended to accompanythem. The skill of thecommentator expands orlimits ones understandingo f t h e Y o g a S u t r a s

tremendously. It must beremembered that a sutra ist h e b a r e e s s e n t i a linformation for ease ofm e m o r i z a t i o n . B u tcontains a rich body ofinformation behind it in order to complete theteachings itself. I have tried to illustrate this with

just a few examples such as Bhakti andBrahmachaarya. This same process is clearlyillustrated with the Shiva Sutras; where a greatdeal of information is inferred to accompany eachsutra. Clearly this would have been the case in thetime of Patanjali also. Additional commentariesdo exist but most western students are neverexposed to even the slightest concept of theseadditional commentaries.

Patanjali was the complier of the yoga sutras andsteeped with the tradition of Hinduism andSanatana Dharma, which clearly indicates that he

was drawing on older more established teachings.Additionally, terms such as Brahmacharya, japa,

tapas, Purusha, Ishvara, among others, clearlypoint to the Vedic roots of his compilation. It is myopinion that the Yoga Sutras of Patanjali werenot to be separate from the Vedic teachings, butrather were an important preparatory step fromthe yogic tradition for deeper study. In the modernera, the eight limbs prepare the mind and body for

the more esoteric stages of spiritual awarenesspresented in Vedanta and the Vedas themselves. Itis a natural course for many students to eventuallyevolve into the study of the Vedic system. This

would most likely begin with the study of theBhagavad Gita as it is a perfect and powerfulintroduction to the Vedic teachings, offering

practical and esotericinformation about thenature of existence andspiritual realization.

Whereas Patanjali was

the compiler of the Yogasutras, Krishna in TheBhagavad Gita statesthat he was the giver of

yoga.

Imam vivasvate yogamp r o k t a v a n a h a mavyayam

Vivasvan manave prathamanur iksvakave bravuE v a m

p a r a m p a r a p r a p t a mimam rajarsayo viduhSa kaleneha mahata yogonashtah paramtapa --Bhagavad Gita 4.1-2

Here Krishna states that he gave yoga to the sungod and that it was passed to Manu, and to theIshvaku, coming to the rajarishis and that it waslost over time.

It is possible that Patanjali recognized that theancient teachings were becoming lost again and hisattempt to compile them was based on Krishna'steaching in the Gita. Ironically, it is possible thathis compilation has only furthered the loss ofinformation unless students accept the challengeand begin exploring his sutras more deeply, andallow it to inspire them to seeking out higher levelsof knowledge, which may have been its purposeanyway.

It is possible that Patanjalirecognized that the ancient

teachings were becoming lostagain and his attempt to compile

them was based on Krishna'steaching in the Gita. Ironically, it

is possible that his compilation hasonly furthered the loss of

information unless students acceptthe challenge and begin exploringhis sutras more deeply, and allowit to inspire them to seeking out

higher levels of knowledge, whichmay have been its purposeanyway.


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Soma in Yoga and AyurvedaThe Power of Rejuvenation and Immortality

Soma in Yoga and Ayurveda weavestogether with remarkable clarity

rejuvenation of the body, revitalization ofthe mind, and awakening to the inherentimmortality of the Spirit. The book revealsspecial healing secrets of Soma from theancient Vedic rishis and yogis reflecting aprofound vision and wide range ofapplication that can transform both ourindividual lives and our collectiveculture. Vamadeva Shastri has providedone of the most important and originalbooks on Yoga and Ayurveda in recenttimes that is bound to be studied fordecades to come.

Vamadeva's tour of well-being, incisiveand empirical, always comes back to us,to the goodness in our life. Hisunderstanding of the doshas and whateach of us needs to find balance withinand ward off disease is uncanny. Thisbook's fundamental message remindedme of Abraham Lincoln's maxim: Inthe end, it's not the years in your life thatcount. It's the life in your years. The

difference is, Vamadeva teaches us howto put the Divine life into all our daysand years.-

*Once again, David Frawley has produced abook of unparalleled depth and insight.Soma in Yoga and Ayurveda synthesizesprofound teachings and practices fromYoga, Tantra, Ayurveda, and Jyotish forrejuvenating the body, elevating emotions,

awakening the intellect, and realizing thetrue meaning of immortality. Vamadeva isone of the few authentic voices sharing thistransformational knowledge, making itavailable and accessible to the modernreader. I am continually grateful for hiswork.

Soma in Yoga & Ayurveda cracks the secretcode of Soma and de-mystifies the myth

and logic about its practical application.

Deepak Chopra, author Reinventing

the Body, Resurrecting the Soul: Howto Create a New Self

Paramacharya SadasivanathaPalaniswami, Hinduism Today,Editor-in-Chief

Gary Kraftsow, American ViniyogaInstitute, author Yoga for Wellnessand Yoga for Transformation

Dr. Frawley has clearly outlined that thereal fountain of Soma is well within you

and tapping into that nourishment willmake your life enlightened and blissful.

Soma is another classic from the mastertranslator of Vedic knowledge and wisdomof our time and culture. Vamadeva onceagain takes a profound subject, previouslyobscured by barriers of esoteric languageand concepts, and offers it in a way that

preserves, respects and elucidates itsmysteries while rendering them accessibleand practical to all.

Soma is the mystic nectar of the ancientVedic rishis and the Tantric Yogis, theinner Shakti of rejuvenation, immortalityand bliss, which is the supreme creativeforce. Vamadeva has revealed the hiddensecrets of Soma and special powerful Yogapractices, rarely taught even in India,

particularly how Soma is necessary to

Dr. Suhas Kshirsagar BAMS, MD(Ayu),Director, Ayurvedic Healing

David Crow, authorIn Search of theMedicine Buddha

facilitate the proper unfoldment Kundalini and the opening of the chak

A profound guidebook for all higher Ypractices.

*

U n i t i n g a n c i e n t w i s d o m apenetrating insight, David Frawley

written a jewel that explores the inalchemy of physical and emotiorejuvenation while illuminating spiritual quest for enlightenment. T

book provides the student with

yogic and Ayurvedic tools necessaryachieve optimal health, peace of miand the eternal happiness that can o

be found through spiritual awakenin

This multifaceted book combines Yo

Ayurveda, Tantra, Vedanta, and Vedic sciences in a natural atransformative manner around central concept of Soma or the scie

of immortal bliss. Such a vast capaof synthesis in a profound aauthoritative way of approaching higher knowledge is most rare ashows a special connection with higher forces of cosmic intelligence tgovern the planet.

In Soma in Yoga and Ayurveda, Dr. DaFrawley successfully brings out the tsignificance of Soma, 'the immortal deliof existence', as envisioned by the anciI n d i a n R i s h i s . H e r e w e f i n dcomprehensive description of the Veidea of Soma, which insightfully reveSoma's secret of Immortality and bliss.Frawley shows here how to apply principle of Soma to our lives throuuseful techniques, for the rejuvenationthe body and mind and most importanfor the resurrection of the immortal sp

within us.

Yogini Shambhavi, author YoSecrets of the Dark Goddess

Dr. Marc Halpern, authHealing Your Life; Lessons on Path of Ayurveda

Narayananda (Dr. Jose RugSuddha Sabha Yoga Ashram Brazil

Dr. Sampadananda Mishra, Aurobindo Society India

Appreciation forDr. David Frawleys latest book


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Explore your spiritual well-beingexperiencing the power and grace ofMother Nature throughrituals, mantra chanting and

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Use every precious moment to enhanyour spiritual well-being....... allowthe heart to open to the flow of divgrace in this ancient land of sactraditions........healing, energizing arejuvenating. Remain gracious aloving; this is the land of sensitive sacteachings.

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D E C E M B E R 3 - 1 0 , 2 0 1 2

AIVS Bi Monthly Newsletter July 2012

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Transcript of AIVS Bi Monthly Newsletter July 2012