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Vol. 16 May 2015 Issue 5

Date of Publication : 28th of every month REGISTERED REGN. NO. CB/122/2015-17 Arsha VidyaArsha VidyaNewsletterNewsletter

Shankara Jayanti at AVG

32 Arsha Vidya Newsletter - May 2015

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Arsha Vidya Newsletter - April 2015 3Arsha Vidya Newsletter - May 2015 3

Arsha Vidya PithamSwami Dayananda AshramSri Gangadhareswar TrustPurani Jhadi, RishikeshPin 249 201, UttarakhandaPh.0135-2431769Fax: 0135 2430769Website: www.dayananda.orgEmail: [email protected]

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Managing Trustee:Swami Suddhananda

Trustees:Swami SantatmanandaSwami JnananandaSri Rajni KantSri M.G. SrinivasanSri M. Rajalingam

Arsha Vijnana Gurukulam72, Bharat NagarAmaravathi Road, NagpurMaharashtra 410 033Phone: 91-0712-2523768Emai: [email protected]

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Paramount Trustee:Swami Dayananda Saraswati

PresidentRajashree Shrikant Jichkar,

Secretary

Madhav Babasaheb Solao,

Trustees:

Ramesh Bhaurao Girde

Avinash Narayanprasad Pande

Madhav Chintaman Kinkhede

Ramesh alias Nana PandurangGawande

Rajendra Wamanrao Korde

Arsha Vidya GurukulamInstitute of Vedanta and SanskritSruti Seva TrustAnaikatti P.O.Coimbatore 641 108Tel. 0422-2657001,Fax 91-0422-2657002Web Site : "http://www.arshavidya.in"Email: [email protected]

Board of Trustees:Paramount Trustee:Swami Dayananda Saraswati

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P.R.Ramasubrahmaneya Rajhah

Ravi Sam

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Ravi Gupta

M. Krishnan

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Secretary:Anand Gupta

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Directors:Drs.N.Balasubramaniam (Bala) &ArulAjay & Bharati ChanchaniDr.Urmila GujarathiSharad & Lata PimplaskarDr.V.B. Prathikanti & SakubaiDr.Sundar Ramaswamy(Dhira) & UshaDr.L.Mohan & Vinita RaoV.B.Somasundaram and Dr.AnasuyaBhagubhai and Janaki TailorDr.Ashok Chhabra & Martha DohertyVijay and Pammi Kapoor

Associate Board of Directors:Dr.Soma & Nagaveni AvvaDr.Ravindra BathinaDr.Mahesh & Maheswari DesaiDr.Pramod & Lata DeshmukhDr.T.A.Gopal & LataDr.Kamlesh & Smita GosaiDr.Haren Joshi & Pratima TolatDr.Arun & Mangala PuranikG.S. Raman & GitaDr.Bhagabat & Pushpalakshmi SahuRakesh Sharma

Arsha Vidya Newsletter - April 2015 3

Arsha VidyaNewsletter

In fearless voice maywe proclaim

The Rishi's message from all house-tops

And bring the menof different claim

To a fold of Lovewhere oneness lasts!

Arsha Vidya Newsletter - May 20154

Second MuëòakaSection 1

Mantra 4

The çästra unfolds the nature of the ätman as nirvikalpa, that whichis free from the knower-known-knowledge division, as amürtaù, formless,as çuddha caitanya, pure consciousness and so on. It is the only way torecognise what is non-dual. You also have to recognise that ‘everythingelse’ is the same ätman, but of a different order of reality. Initially youdismiss the jagat to discover the truth. Therefore, you bring it back andredefine it to understand it as something non-separate from the truth. Infact, the entire jagat is indeed that Brahman only. Anything that is hereis a viçeña, a seeming attribute for Brahman, because there is nothing thatis separate from Brahman. Here, some people commit the mistake of takingthem as real attributes for Brahman. They are only incidental attributes.

The teacher here continues to say that everything is this Brahmanalone, and now he discusses it in detail. Why does it have to be told indetail? Çaìkara answers that a subject matter that is first presented inbrief and then in detail is easy to understand. First, you grasp in a nutshellwhat is presented briefly. Then, in the derails you understand all theimplications that are involved. It is the style of teaching.28

From the akñaraà brahma endowed with the mäyä upädhi, hiraëyagarbhawas born. Brahman viewed from the standpoint of the subtle universeis called hiraëyagarbha. From that hiraëyagarbha the physical world is born.The same Brahman viewed from the standpoint of the physical universeis called viräm . Even though between the akñara and the viräm,hiraëyagarbha is there, yet the viräm is born of akñaraà brahma alone.29 Theone who appears in many forms is called viräm. This viräm is presentedhere in a poetic form because you cannot cover the entire physicaluniverse.

28 s<]ept> priv*a-iv;ym! A]r< inivRze;< pué;< sTy< idVyae ýmUÄR> #Tyaidna mÙe[ %®va punStdevsivze;< ivStre[ v´Vyimit àvv&te s< ]ep-ivStre´ae ih pdawR> suoaixgMyae Évit sUÇÉa:yaei´vidit,(mu{fk Éa:ym! )

29 yae=ip àwmjat! àa[adœ ihr{ygÉaR¾ayte A{fSyaNtivRraqœ s> tTvaNtirtTven lúyma[ae=ip @tSmadevpué;a¾yte @tNmyí #TyetdwRmah, (mu{fk Éa:ym! )


Viräm is a person. Then he must have a body with head, mind, senses,präëa and so on. The çruti herself talks about viräm in his cosmic form.Even though it is purely for visualisation, the idea here is that this jagatis non-separate from Éçvara. The following mantra makes it very clear.

Ai¶mURxaR c]u;I cNÔsUyaER,idz> ïaeÇe vaiGvv&taí veda>,vayu> àa[ae ùdy< ivñmSypÑ(a< p&iwvI ýe; svRÉUtaNtraTma. 2. 1. 4.

agnirmürdhä cakñuñé candrasüryaudiçaù çrotre vägvivåtäçca vedäù.väyuù präëo hådayaà viçvamasyapadbhyäà påthivé hyeña sarvabhütäntarätmä. (2.1.4)

eñaù - this (viräm); sarvabhütäntarätmä - self of all beings;hi- indeed; etasmät - of this (Brahman); jäyate - is born;asya - his; mürdhä - head; agniù - heaven; cakñuñé - eyes;candrasüryau - are the moon and the sun;çrotre - ears; diçaù - quarters; väk - his speech;vivåtäù - well-known; vedäù - Vedas; präëaù - präëa;väyuù - the air; hådayam - mind; viçvaù - the world; ca - and;padbhyäm - his feet are; påthivé - earth

This viräm who is the self of all beings, is indeed born of Brahman. Hishead is heaven; his eyes are the sun and the moon; his ears are thequarters; his organ of speech is the well-known Vedas; his präëa is air;his mind is the world and his feet are the earth.

Agnirmürdhä : the head is heaven. Agni here does not mean the firethat we know. In a particular form of meditation called pañcägni-vidyä,heaven is looked upon as agni. Here the word ‘agni’ means the effulgentheavenly world.30 The head of Éçvara in his cosmic form is heaven.Standing on the earth when we look at Éçvara, heaven is his head. It meansno world is beyond him. All the locas above form his head.

Cakñuñé candra-süryau : his eyes are the moon and the sun. we require apair of eyes to perceive colour and form properly. During the day wesee in the light of the sun, and during the night we see in the light ofthe moon. The sun and the moon are Éçvara’s infrastructure for our eyes

30 AsaE vav laekae gaEtmai¶> (DNdaeGyaepin;t! 5.4.1) #it ïute>, (mu{fk Éa:ym! )


to function. These two luminaries on which our eyes depend for sightare the Lord’s eyes.

Diçaù çrotre : his ears are the quarters. Diçaù means all the fourquarters ¯east, west, north and south. They represent the space. Thesound is attributed to space. Our ears depend upon space to hear anysound, and therefore, the quarters representing space are his ears.

Väg vivåtäçca vedäù : the four Vedas are his speech. Vivåtäù meanswell-known.31 It qualifies the word ‘vedäù’ The Vedas are well-knownas scriptures that reveal various means and ends. The Vedas are hiswords.

Väyuù präëaù : the air is his präëa. He does not have nostrils andlungs, rather, the air on which our präëa depends upon is his präëa.The cosmic factors on which the individual’s senses depend upon areÉçvara’s instruments. This is how it is to be understood.

Hådayaà viçvam asya: his mind is the world. The world is calledviçva, that which is known through different types of cognition. Theworld of names and forms is understood in our minds only. At a giventime we can think of one object, but for the Lord, the entire viçva is hismind, his knowledge. Çaìkara gives here. 32 a beautiful explanation. Indeep sleep there is no viçva; it has resolved in the mind. When the mindis active, viçva is there and, therefore, this viçva is the manifestation ofthe mind alone. The entire viçva is the Lord’s mind, his knowledge.Padbhyäà påthivé : his feet alone are earth. The earth which supportsone’s feet is his feet. My God, this is God! This is ‘you’!

That viräm alone is sarva-bhütäntarätmä, the self in all beings. Notonly is he the whole creation, he is the caiyanya behind the wholecreation. He is, indeed, in all beings as seer, hearer, thinker and knower,and he is the basis of all beings. There is nothing outside this puruña.Therefore, any upädhi is non-separate from the puruña. The puruña is satyaand the upädhi is mithyä. We have to separately state this all the time.

31 ivv&ta %Ïaiqta> àisÏa> , (mu{fk Éa:ym! )32 sv¡ ýNt>-kr[-ivkarmev jgNmNSyev su;uÝe àly-dzRnat!, jagirte=ip tt @v Ai¶-ivS)…il¼vdœ ivàitóanat!, (mu{fk Éa:ym! )


ïI éÔm!Çré Rudram

Mantras 5 to 7

Åñi - Durväsä; Chandas - Anuñöubh; Devatä - Çré Rudraù

Result for the chanting of the fifth, sixth and seventh mantras: Thesethree mantras take away the inner enemies. One gains puraçcaraëa-siddhi by chanting these mantras five thousand times after observingthe fasting discipline of cändräyaëa.

ye v&/]e;u? s/iSpÃ?ra/ nIl?¢Iva/ ivlae?ihta>.5.ye ÉU/tana/mix?ptyae iviz/oas>? kp/idRn?> .6.ye AÚe?;u iv/ivXy?iNt/ paÇe?;u/ ipb?tae/ jnan!?.7.

ye våÞkñeñu× saÞspiïja×räÞ néla×gréväÞ vilo×hitäù (5)ye bhüÞtänäÞmadhi×patayo viçiÞkhäsaù kapaÞrdina×ù (6)ye anne×ñu viÞvidhya×ntiÞ pätre×ñuÞ piba×toÞ janän× (7)

ye våkñeñu - those who are in the trees;saspiïajaräù - having the colour of tender grass;nélagréväù - those who have blue neck;vilohitäù - those who are red in colour; ye - those;bhütänäm - of beings; adhipatayaù - who are the presiding deities;viçikhäsaù - those who are without hair on the head;kapardinaù - those with matted hair; ye - those;anneñu - (who are present) in food; vividhyanti - cause harm;pätreñu - in vessels; pibataù - who drink; janän - people

(We make the bows of) those Rudras who are in trees (as presidingdeities) having the colour of tender grass, who have blue neck andwho are red in colour, (as ones with untied bow-stings kept faraway). (We make the bows of) those who are the presiding deitiesof beings, those who are without hair on the head and those withmatted hair, (as ones with untied bow-stings kept far away). (We


make the bows of) those who cause harm through their presencein food and those who cause harm to the people who drink fromvessels, (as ones with untied bow-strings kept far away).

Ye våkñeñu saspiïajaräù - those who are in trees having the colourof tender grass. Earlier when Rudra was presented, words like saspiïajarawere used but in the singular. Now referring to Parameçvara they areused again in the plural, meaning these devatäs are not independent, theyare Parameçvara alone. All the devatäs are non-separate from the Lord.They do have certain individuality and at the same time they haveuniversality. For instance, you can take the genetic evolution from thecausal state. This genetic code has universality as well as individuality.Again, there is a male genetic code and a female genetic code and eachevolves into an individual person. The devatäs are also individuals, eventhough non-separate from the total Parameçvara.

When you join a medical college, you are asked to dissect a frog.You learn about anatomy through this frog. Later you learn about humananatomy through dissection of a human dead body. That knowledge isextended to all the human bodies. The individual and total keep ondividing themselves as such. The süträtmä is samañöi präëa but as präëain an individual it is vyañöi . it is common to all living beings. Anythingthat is alive breathes. Within the human species, there are differences suchas male, female and so on. Furthermore, every male is different from everyother male. Again, as an individual you have your own prärabdha, yourown likes and dislikes, even if you are one of the twin. There is total aswell as individual.

Çruti does not want to establish many devatäs. it wants to establishonly one Rudra. He is present in all the trees blessing us and also harmingus. Therefore we say they help us and harm us. As long as they help,we have nothing to pray for. But our own karmaphala attracts the harmthey can do to us; therefore we pray. Nobody goes to the Lord out offear, but out of trust, çraddhä in the efficacy of prayer. If our ownkarmaphala is against us, we should create a new karmaphala that will helpus. Some of these devatäs are saspiïajaräù, having the colour of tender grass,


while some other devatäs are vilohitäù, red in colour. It means are they comein various form to bless us, to age us. Teñäà dhanväni sahasrayojane avatanmasi—We make their bows as ones with untied bow-strings and kept far away,through our salutation and praise.

Ye bhütänäm adhipatayaù These are presiding deities of beings.Through them, let there be no harm to us. Place, time, air, fire, water andearth can harm as much as they can also bless us. We want more blessingand less pain. Therefore with trust and prayers, we go to the devatäs fortheir blessing.

Viçikhäsaù138 kapardinaù Some devatäs are without or with differentstyles of hair on the head and some are with matted hair. Or, devatäs withdifferent rays of effulgence are viçikhäsaù. They can bless you and they canharm you as well. Prayer is for blessing.

Ye anneñu janän vividhyanti The devatäs who cause harm through theirpresence in food. these devatäs exist in food, in the form of allergies, bacteriaand so on. What is an allergy? Pure devatäs! Allergy means prärabdha andprärabdha is connected to devatäs. Creating all kinds of problems, they remainin the food and that is why you cannot handle them. Thus annadoña beingthere, every day we pray to Rudra and then eat. Everything edible can beidentified either as väyu or pitta or kapha. The whole edible world is dividedinto these three groups. Then what will you get to eat? One has to pray tothe Lord and convert the whole thing into prasäda and eat.

Pätreñu pibataù janän vividhyanti The devatäs who cause harm to thosewho are drinking, through their presence in the vessels. Pätra is the vesselin which you drink. In the vessels, devatäs are in the hidden form. Theycan bless or hurt you through what you drink. Just because it is white, itis not milk. Teñäà dhanväni sahasrayojane avatanmasi -We loosen their bow-stings and the bows are kept far away, through our salutation and praise.

138 ‘vi’ in viçikhäsaù can mean vinä, without or vicitra, variety.


The Psychology In Vedanta“An Interview with Swami Dayananda” 1

(The first part of this article appeared in April 2015 issue. This is its continuation.)

Q. (a) What is meant by bondage or self-ignorance and what is the root cause forthis? (Include an explanation ofanyonyädhyäsa or mutual superimposition)

Q. (b) Can you explain why the conditionof living in the state of bondage leads tocausing emotional pain and suffering?

Swamiji: Whatever I don’t want to have,but I can’t get rid of is bondage. In Sanskrit,it is called bandhaor bandhana. It is derivedfrom the Sanskrit root word, bandh, to bind.The bondage itself is bandha. It means youare bound. One cannot extricate oneselffrom certain things, which he or she wantsto get rid of. What is it that one does notwant? Pain and sorrow, limitation, fear, oldage and being subject to disease andmortality are just a few things that most ofus do not want.

When one doesn’t love certain things ordoesn’t like certain things, but cannot getrid of them, they become bondage for theperson. It is that wanting to get out ofsomething and not being able to. I want toget out of this struggle to become happy butI cannot rid myself of the struggle. I wantto be free from insecurity, but I find myselfhelplessly insecure. That’s bondage. Beinginsecure is bondage. Being bound by timeis bondage. Being bound by variouslimitations is bondage. Who is it that feels

this bondage? Vedanta discusses it this way.The physical body does not feel thebondage. Neither does the mind. The mindis a käraëa; it is a simply a means orinstrument.

The person or the ego feels the bondage. Nomatter who the person is, wherever thereis “I” sense, there is a sense of bondagealso. That I want to be different from beingwhat I am is bondage. In Vedanta, we saythat a life of becoming is a life of bondage.In one word, we call it saàsära. “I am asaàsärin” means I am not acceptable to myselfas I am now. That is saàsära. A saàsärinisthe one who has saàsära. This is the onewho appears to become a saàsärinbecause—he or she wants to become.

I cannot but struggle to become because Iam not acceptable to myself as I am. Istruggle to become that person in whom Ican be free, meaning in whom I find totalacceptance, complete acceptability. SupposeI become that person in terms of wealth, interms of health or in terms of anyaccomplishment that I gain. Thenafterwards, once again, I want to become.Thus, I am always in the process ofbecoming. That is saàsära.

This ongoing act of becoming itself revealsthat there is no way of becoming free. Youdon’t become free, because the very fact thatyou want to become reveals that you are


not free. The attempt to become free is adenial of freedom, according to Vedanta,because it betrays a self non-acceptance. Wecan say that this is the original sin or theoriginal problem. That constant wanting tobecome or needing to become somebodyelse is the original problem. And in thatsomebody else, I expect to see myself as afree person, free from want, who won’tneed to become any more. Suppose one haspursued a life of becoming for forty years.The remaining 40 or 50 years I may haveis not going to be any different. Therecognition of this is what is sometimescalled the middle age crisis.

So freedom from this constant attempt tobecome; from becoming itself, is calledmokña. One eventually comes to recognizethat freedom from becoming cannot comeby becoming. How can I become free frombeing a limited person when I am limitedas far as I can see? All the features aboutmyself are found wanting. If I look atmyself, an individual ego, it is like acompartment. It is an advocate of a lot ofthings. The ego itself doesn’t exist. Whenyou look at yourself from one standpointor the other, you become wanting. From thephysical body standpoint in terms of health,in terms of strength, in terms of height, Iam found wanting. In terms ofpervasiveness, time or mortality (beingsubject to old age and death), I am wanting.

Then in terms of mind, if I look at myselfemotion-wise, I cannot always command acheerful mind; thus wanting. In terms ofknowledge, I am always wanting. In termsof my capacity to remember, I’m againwanting. What I want to recollect doesn’tcome. The moment the situation is not thereand I need not recollect anymore, or theperson is gone and I don’t need toremember his name, then it comes, thus

wanting. And the storing capacity also iswanting. Everything is wanting. Certainmemories that I don’t want to have keepappearing. So what I don’t want to havealso is there, thus, I am wanting in terms ofthe need to remove it.

So it appears that any way I look atmyself, I am found wanting. In termsof my own partial viewpoint, I seemyself as wanting. I always wish thatI had not done a few things becauseI feel guilty of commission. Perhaps I hadhurt someone. Then I wish I had done afew things I had omitted, that could havemade the situation better. Vedantatalks about that. kimahamsadhunäkaravamkimahampäpamakaravamiti. Why didn’t I do theright thing? Why did I do the wrong thing?This is there in everybody. There is guilt.Also, there are so many hurts. Why didothers not do the right thing? Why did thatperson do this to me? Why did this personnot do this for me? So, in terms of hurt, Iam wanting.

In terms of guilt, I am wanting—wantingin the sense that I wish I had no guilt. Iwish I had no hurt. So this wanting all theway is what the ego is. Looking at oneselfas a daughter, son, mother, father, again Iam found wanting. I wish my mother wasa little different, my father was a littledifferent, and so here I’m wanting. Money-wise and relationship-wise, I see myselfwanting, always wanting. But this wantingperson doesn’t like to be wanting. It is notnatural. Why? Because I cannot have asense of want centered on my self andtotally accept myself at the same time. It isnot possible.

In the reality of being a wanting person,there is a denial of self-acceptance.Therefore, I feel I have to fix up this


situation of being a wanting person byfixing up so many things. I have to fix upmy mother. I have to fix up my father. Ihave to fix up the world. How? This is whatwe are doing. We try to fix up the world,fix up countries, fix up people. Can wefinally fix all these things up? No doubt, wehave to do certain things, but nothing seemsto really stay fixed up. What we do leadsto another situation, which again continuesto need fixing and so on.

So it’s a continuous process going on andit’s never-ending. Individually speaking, Isee myself in a non-winning situation.Struggle alone is necessary, but without anend to the struggle, it’s not a struggle worthmaking. When I am very sure that there isno end to the struggle, then why should Istruggle? But can I give up this struggle?No, because I cannot accept myself, so Icannot but struggle, and I begin to see theuselessness of the struggle. So one is justgetting on with one’s life and not reallyliving life fully. When one just gets on withone’s life, it’s kind of a half-life in the sensethat people become emotionally numb.Why? Because the human freedom ofexpression, the freedom to grow, thefreedom to express one’s fullness seemsthwarted. There is a kind of dumbness(something hidden, not known) and thus anemotional numbness to the situations.

So there is a struggle without meaning. Thisis the bondage. Afterwards, there are thehopes, the occasional happiness—thepaperback promise. The paperback booksyou read talk about the human potentialand all of that. These are written by the self-made people who offer you some hope.Then afterwards you discover the new-agepromises. Yoga, alfalfa and so many things,all promise something different. We wantto start somewhere again anew. So we

begin to notice and look into the self-helpgroups and various kinds of alternative typethings, etc.

Vedanta recognizes the struggle here asmeaningful. It is not a meaningless struggle.It has a meaning. What is the meaning?That the struggle is meaningless is themeaning. That is the meaning of thestruggle. Now, please look into the otheroption open to you. Either you struggle,which is meaningless, or without struggle,you should solve the problem. If withoutstruggle, you have to solve the problem, itcan only be a problem of ignorance, self-ignorance.

Therefore, one has got to look into andunderstand what the self is. Maybe the selfis not the one that you think you are. Theself that you know is just a composite. Interms of seeing, in terms of hearing, it is aseer, a hearer. Minus or stripped of all thatplease see the self. Without being a seer,without being a hearer, without being a son,without being a daughter, is there a self?A basic self must necessarily be there.Perhaps that is the self that you come acrosswhen you are happy. Otherwise, in spite ofall this struggling life, one cannot findoneself happy, even occasionally. The factthat one is happy occasionally itself provesthat in order to be happy I need notstruggle. Maybe that self that obtains whenI am happy is the truth of the self, the selfof which I have experience but noknowledge. So maybe there is a cognitivepursuit open to me, a pursuit of recognizingwhat I am.

Vedanta offers a solution to the problem,saying that there is no absolutely realproblem. In terms of relations, or relatively,we address problems of maturity. But oneassumes there is a problem of essential self-


limitation, and then goes about trying tosolve it. That assumption is wrong. If theassumption is wrong, then you have to re-shuffle your thinking and re-examineyourself. You have to inquire into what isthe very core of yourself. Is it possible thatI am always a changing self or can my selfbe unchanging at all times?

Therefore, this “Who am I” question,becomes very, very significant. How am Igoing to look at myself? What is the meansof looking at myself? In this process, thewhole Vedanta teaching becomes a meansof knowledge. In the vision of Vedanta, youare the whole. In that you have the bigpicture—the vision of a free, stable andunchanging self. That I am the whole is thesolution. If I am the problem, the problemis one of being confused about myself. If Ifeel split into so many parts, then seeing thefact that ‘I am whole’ should necessarily bethe solution. All the parts should fall inplace by recognizing one homogeneouswhole. If I am not acceptable to myself, andthe self is by nature acceptable, then I haveto discover that I am acceptable to myself.The self that is not different than the wholeis acceptable because it cannot be betterthan it is.

Nobody really needs to fix up the self.Though one has been trying to fix up theself all along, it is already free. If this istrue, it means I have to completely relookat myself. In this process, there isnecessarily a complete shift of emphasis.When such a shift takes place, withreference to the entire unconscious also,there is more trust in oneself. There is moretrust in the bigger picture. You relax, andwhen you relax, the unconscious can releaseall the unresolved problems. If there areproblems, the person can go on tounderstand and resolve things that help

him or her mature emotionally. Therefore,support systems, prayer, and therapy allbecome useful for further clarity. In thisway, even therapy becomes a means orsädhanafor gaining self-knowledge. Arelative degree of emotional maturity andstability should be there for gaining moreclarity in self-knowledge. In fact, when youhave the bigger picture, it’s not only mucheasier, but essential for the growth of theperson.

Once there is such a thing as self-ignorance,there will be self-confusion also. The self isself-evident. Therefore, “I am” is self-evident. That I am wanting is a conclusion,a wrong conclusion in fact. But I have noother way of taking myself. What else willI take myself for? I can’t take myself to beanything else other than my body, which Iam intimately connected to. So, my body-mind-sense complex becomes me. And thatis limited. This is what we callsuperimposition. Here, the self is “miss-taken” for the body-mind-sense complex.That the bodymind-sense complex is myselfis okay. You can say that from a standpoint.Suppose you say, “I am forty years old, fiftyyears old”. Then you are referring toyourself from a standpoint, which is fine.If somebody says “I am an engineer, I ama doctor”, that’s fine from that standpoint.

But then, what is I? That’s the problem.Here we have a mutual superimposition. InSanskrit, it is called (anyonya-adhyäsa). Theself (ätman) is taken to be the body-mind-sense complex. The body-mind-sensecomplex is taken to be the ätman. When twothings are mixed up, and each is taken tobe the other, this is recognized as a mutualsuper-imposition or anyonya-adhyäsa.

B is A. A is not B. That is Vedanta. The seeris “I”, but I am not the seer. If I am the seer,


I will be seeing all the time. I am the hearer,with reference to hearing, seer withreference to seeing, knower with referenceto knowing. But I, myself, am just a being,a simple conscious being. Then what is thatbeing? Here is where Vedanta becomes ameans of knowledge. If the true nature ofthe “I”, the person, or the being is notknown, I will be wanting. I will be subjectto all the pains and changes of mortality,etc. Then the unconscious will remain withall the unresolved emotions. Even for anormal unconscious, (not highly loaded),assuming the child grew up in a functionalhome and the childhood evolved normallywithout any serious problems, still there areunconscious needs. Then the consciouswaking life is full of failures,disappointments, regrets, guilt, and hurt. Somany things are involved, and therefore,emotional problems are unavoidable inhuman life.

In fact, this emotional life is the price youpay for freedom from the problem ofemotion. If one has a certain emotionalpain, one should learn from it. The learningshould be uplifting. If I learn somethingfrom it, that’s the price I pay for what Ihave learned. Otherwise, I am stuck withonly pain now, pain from the past, fear ofpain in the future, and I do not learnanything from it. Emotional pain leads youto something. It takes you somewhere.Therefore, we don’t want to bypassemotions or the emotional life.

At a time when emotions have a secret togive, we should take them very seriously,but not give them more reality than theydeserve. We don’t dismiss them as nothing,nor do we take them as everything. Theylead you to something, something more

profound. So emotional pain is there and,even physical pain is there drawing yourattention. Suppose physically some part ofthe body is giving you pain, it demandsyour attention. So too, emotional paindraws your attention and you have to learnfrom it. What does it convey to me? It allleads you to mokña, really speaking, or tofreedom.

Any enquiring person comes with abackground in terms of a culture andeducation. That background seems to be avery important factor because it helps togive the person a direction and makes himor her available for a given enquiry. If whatone seeks is available in the culture itself,then that is very good.

One knows exactly what to seek. Like here,in the American culture, therapy is wellknown. Therapy is available, and it doesn’tcarry much stigma. Once you know thereis such help available, then you seek help.If somebody is suffering from alcoholism,and there is such a thing as AA supportgroups available, one can seek help rightthere. So if, in a culture, this kind ofspiritual truth or pursuit is available, peoplewill be naturally given to that pursuit.Emotional problems can lead to that. InAmerican culture, during the 1960’s and70’s, there was a kind of discovery orenquiry with respect to a more meaningfulspiritual pursuit. Many people wrote off thehippies as idiots or radicals, but it was notan ordinary thing. There was an awarenessof something more fundamental, morebasic. Whenever such a thing happens, itlooks very drastic, but it brought about acertain change in the awareness of thesociety.


Long Term Course at AVGDuring April - May 2015

A summary of the Vedanta classes heldduring April-May 2015 is presented below:

CLASSES ON GENERAL TOPICS BYPUJYA SWAMI DAYANANDASARASWATI

Pujya Swami Dayananda Saraswati gaveinsightful talks on various topics requestedby the students:

BEING AN INSTRUMENT OF ISVARA:Flute in the hands of Lord Krishna producesenchanting music. Without the flute, there’sno music, but Krishna is the producer of themusic. Flute remains just an instrument.

Similarly one can surrender totally withoutthe sense of doer-ship just like aninstrument in the hands of Isvara and relax.Isvara is the real author of the end result.This attitude makes one’s life enjoyable tooneself and others. The understanding thatresults happen as the manifestation ofIsvara’s order, (as per Law of Karma) ,enable one to accept all situations withequanimity (as Ishvaraprasada).

COMMITMENT TO VEDANTA:Commitment to Vedanta implies that oneis committed to oneself. Commitmentmeans that it is not open to choice, thereis single pointedness.

When one is happy, one does not want thesituation to be different. One is not awanting person. If one is unhappy, itimplies that this world is not adequateenough to make one happy, and he/shecontinue to be a wanting person. Viveka isdiscerning that the problem is not what Imiss but that I miss. Vedanta teaches that“I am satisfaction. Satisfaction is not an

object but the subject.” Then why am I notsatisfied all the time? Something is stoppingit. One doesn’t know what it is. Notknowing oneself, one becomes committedto knowing oneself.

ASSIMILATION OF VEDANTA: Apsycho-therapist tells his client that hisfeelings and emotions are valid as per hisgiven back ground. Vedanta is a supertherapist. It tells that in the absolute levelthere is no duality. The world is mithya.Assimilation of Vedanta is going againstthis orientation of duality. It is theunderstanding that all that is here is onenon-dual Brahman.

FREEDOM IN ACTION: All actions areresult oriented. There is pressure to achievethe desired result. But the results dependupon Isvarain the form of the order ofKarma. If one has the capacity to take theresults in the form they come, more or lesswith the same response, then there isfreedom in action. The results are taken asprasada coming directly from Isvara withreadiness and prayerfulness.

STRESS FREE LIVING: This world is amanifestation of Isvara. Everyone isconnected to other individuals. In dealingwith different people the roles and scriptare dynamic. One has to play roles asfather, mother, brother, sister, son, daughter,employer, employee, etc. One understandsthat these are one’s roles only. The one whois mature, does his svakarma cheerfully.When one understands that he merely playsroles in this world, he has stress free living.

BEING A CONTRIBUTOR: The growth ofa person is measured by how much one


contributes. A fully grown person is theone who consumes the least and contributesthe maximum. In Indian culture,renunciation is the ideal. Mahatma Gandhiunderstood that the Indian genius is inconsuming the least. Hence he was asuccessful leader.

LIFE OF LEAST DISTURBANCE: Oneshould remain undisturbed and also notdisturb others. One should have sensitivityto one’s surroundings and environment.This sensitivity also becomes a liability andone feels helpless and disturbed. Beingdisturbed one disturbs others. As acommunity, society, family and individualwe disturb others. We have to reinforceourselves to remain undisturbed and at thesame time remain sensitive. Those exposedto Vedanta teaching can do that.

PRAYER: A seeker asks for grace, purity ofmind, power to manage likes and dislikes,power to manage emotional outbursts likeanger and jealously and manageunconscious emotions. He prays forhappiness of all living beings. Prayer isthree fold of mental worship, chant andphysical worship. Prayer helps to neutralizeduritasor unpleasant situations that unfoldand positively earn grace. Before prayer onecan declare the sankalpa i.e for what resultone does the prayer.

PRAYERFULNESS: One recognizes Isvaraas the order and as one who manifests asthis universe. He understands thateverything including the body, mind andmaterial wealth, are all given by Isvara.There is no room for arrogance.Prayerfulness is the attitude that pervadesbreathing, thinking, while playing variousroles in life and while doing one’s ownduty. The attitude is that all actions onedoes are puja to Isvara.

IMPORTANCE OF PRAYER: Prayer isbased on one’s sraddha. In prayer free willis totally free because the result is not

immediate generally. One needs grace to bein the right place at the right time. The sideeffect is that one feels good due toexercising free will, as it is meant to be.

ROLE PLAY AS A DEVOTEE:Understanding Isvara is restricted by theego. Ego wants to survive. It fights until ithas no chance to win. Ahankara can beenlightened understanding that I am sat chitananda. It can continue to complete theprarabdha karma.

BRINGING ISVARA IN ONE’S LIFE:Isvara is the maker and material of thisuniverse. Whatever one sees is one aspectof Isvara. One can Isvarise one’s emotions asthere is leisure. But it is difficult to Isvariseone’s pain and illness. The unfavourablesituations that unfold are due to the orderof Karma. There is Isvara when one opensthe eye. There is Isvara when one closes theeye. There is nothing but Isvara.

SENSE OF ALIENATION FROM THEWHOLE: If an Indian child grows up inAmerica, the home is like India and outsidethe home everything is America. The childexperiences a sense of cultural, linguisticand ethnic alienation. This alienation cannotbe solved by a Therapist. The solution isthere only at the absolute level in Vedanta.At every stage, at every turn, in every moveand in any focus there is a connection.When one understands that Isvara is thisconnection, there is no more alienation.

WELCOMING EMOTIONS: One hasemotions of fear, anger, jealousy and hatred.When one cannot avoid them, betterwelcome them without labeling them as‘negative emotions’. By welcoming themone takes away the strength of thoseemotions. It works. As one grows up likesand dislikes change. In fulfilling one’s likesand dislikes let dharma, common sense andwisdom rule. One ought to be objective.

REACHING OUT ACTION: It is naturalfor a living being to seek security. Moksha


is freedom from insecurity. We have toaddress the incapacity to give. We shouldstart giving small things in terms of time,materials and knowledge. Later givingbecomes bigger and bigger. In Indianculture renunciation is a big thing. Byreaching out action we become bigger thanthe universe because universe is mithya.

CLASSES ON GITA BHASYAM BYSWAMI SADATMANANDA

Swamiji has taught this text in full detailin the classes. A brief summary of theclasses is presented below.

CHAPTER 2: Having explained from theparamartika stand-point, Lord Krishnaexplains why there is no reason for sorrowfor Arjuna at the empirical level (from sloka2.31 to 2.47) from svadharma point(karmayoga attitude) and also purely frompragmatic point of war.

Lord Krishna then pointed out howkarmayoga attitude is superior to merekarma.

CLASSES ON KATHOPANISADBHASYAM BY SWAMISADATMANANDA

CHAPTER I VALLI II

Naciketas requested for self knowledge ashis third boon. Lord Yama tried to temptNaciketas with material wealth. As herejected the offer, Lord Yama was satisfiedthat Naciketas was qualified to receive selfknowledge.

Lord Yama told that human beings havetwo different pursuits of sreyas and preyas.The one who chooses sreyas or spiritual goalattains good and auspicious end. The onewho chooses preyas or material goal isdeprived of the highest goal.The intelligentperson chooses sreyas like a swan whichseparates milk from water. The dull witted

person chooses preyas for the sake ofacquiring and preserving progeny andwealth.

Lord Yama praised Naciketas for discardingthe pleasant and attractive objects and alsonot accepting to receive the ritual to gainwealth. There are two different goals, ofignorance and knowledge. Naciketas was atrue seeker of knowledge and numeroussense objects could not distract him.

The deluded ones are in deep ignorance,but consider themselves to be wise andlearned and wander all over like the blindled by the blind. They come to the controlof death again and again.

The self is not available even for listeningfor many people. Even after listening, manypeople do not understand this self. Theteacher of this self is rare. One whounderstands this self being instructed by acompetent teacher is also rare. The self isunderstood when taught by a competentteacher.

Lord Yama praised that Naciketas for hisfortitude towards attaining self-knowledgeand he may have more qualified studentslike Naciketas. Lord Yama told that whenhe was a human being earlier, he knew thatpermanent end cannot be attained byimpermanent means. Yet he performedNaciketa fire ritual and attained therelatively permanent position of Lord Yama.He praised Naciketas for his dispassionand firmly rejecting the vast, adorable andglorious position of Hiranyagarbha with allits incidental pleasures.

Atma is located in the cave of intellect, isdifficult to understand. A competent seekeris able to know that by fixing his mind onatma. A Jnani transcends both elation anddepression.

Report by N. Avinashilingam


Shankara Jayanti at AVG

PujyaSwamijiin meditative

mood

Pooja

Photos by uga/ tomoko


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Kandaswamy Pillai

Shri KandaswamiPillai was a trustee of SrutiSeva Trust.He passed away on 27th February 2015. He was an activeparticipant and organizer in Chennai and Tirunelvelli.He organized the Acharya Sabha Inaugural Meet atChennai in an admirable manner. All the important yearsin my life, I could count on him for any work to beaccomplished. I had been with him all the way as he waswith me in all phases of my life. He and his family hasbeen very close to me. He will ever be with us.

Dayananda


Summer Camp for School Childrenat Coimbatore

‘Participants and Teachers’


Arsha Vidya Gurukulam Anaikatti, Suguna International School and ArshaAvinash Foundation conducted a summer camp for school children to impartvalues, Indian culture, fine arts and Sanskrit study. It was held fromApril 15, 2015 to April 21, 2015 at Suguna International School, Tatabad,Coimbatore. The camp was organised by Smt. Lalitha Ramachandran along withBrni S. Radha and Brni S. Girija.

Story Time

Special Fan - Sanskrit Skit


Swatch Bharat

Tu..Tu..Tuu.. Bangada


Bharata Desa Hitaaya..

Feed-Back from Parent


The camp commenced with prayer. Smt. Sunita Santaram inaugurated the campand gave the inaugural address on April 15, 2015.

Smt. Suguna taught spoken Sanskrit to the students. The students were taughtso well that they enacted a Sanskrit skit on the valedictory day.

The next programme was by Smt. Lavanya Prasad, a wonderful and innovativestory teller who made the teaching of values simple by narrating stories andby demonstration. To cite a few topics taught were, Speak the truth, Living inharmony and How to host a guest? Her dramatic skills and the sound of animalsmimicked like “ thacku thack, thacku thack” was reverberating in the minds ofthe participants.

Brni S. Radha and Brni S. Girija taught sloka chanting and doing puja. Thechildren were taught to draw rangoli (kolam). The children were taught thePunjabi dance, bhangara. It was choreographed by Smt. Lavanya Prasad andSmt. Sriranjani Ramesh.

Smt. Sriranjani Ramesh taught the children theme song of AIM for Seva, writtenby Pujya Swami Dayananda Saraswati.

The theme of the camp “Swachcha Bharat” was brought out in the form of adrama enacted by the children in English. The students were guided by Smt.Lavanya Prasad and Smt. Sriranjani Ramesh.

Two guest speakers gave talks. Sri Mohan Kumar gave a wonderfuldemonstration on disaster management and how to protect oneself from earthquake. Sri Ganesh spoke on body language and communication skills.

On the valedictory day, the children demonstrated what all they learnt duringthe camp. Parents of two children , who spoke during the valedictory functiontold that the children have learnt a lot with fun during the camp and they feelsad that there is no camp on the next day.

To sum up, the children learnt a lot about Indian culture in a week with fun.

Report by S. Radha, S. Girija and Sasikala Jayakumar

Page sponsored by:

Sri Ramachandra Trust, N.Ramachandran,5, Devadi Steet, Mylapore, Chennai 400004


The Hindu tradition permits its devotees toworship in many ways. This is a result of visionand wisdom of our ancient rishis who weretrying to accommodate a diverse spectrum ofmaturity levels.

Hindus can choose to worship from an array ofishtadevatas—each representing some aspect ofone and only God. We also have the choice ofpraying to God with form (sakaara) or withoutform (niraakara) or to one with attributes (saguna)or without attributes (nirguna) .Further, one mayworship God in the form of Earth, Fire, Space,Air or WaterIn South India there are templesdedicated to each of these: at Chidambaram forSpace; at Arunachalam for Fire; atKancheepuram for Earth; at Kalahasti for Airand at Jambukeswaran for Water.

There are several other subtle manifestations ofGod. It doesn’t take much to realize andrecognize that the world around us in all itsramifications is simply given to us—the sun, themoon, the stars,,the mountains, the rivers, theoceans, the vegetation, the forests, animals, birds.We had absolutely no hand in creating any ofthese.

In a sense, these are all God-given gifts to us.If we accept this premise, we can recognize thehand of the Lord in myriad other ways. Onesuch is Order. The Sun always rises in the Eastand sets in the West, the moon goes around theearth, and all the planets merrily revolve aroundthe Sun without ever colliding with each otherfollowing what physicists and astronomers callKepler’s laws and exerting gravitational forces.There is a certain rhythm/regularity in theoccurrence of seasons. No wonder, one can

Order in the Universeby Melkote Ramaswamy*

create a hundred year calendar and almanacwith so much certainty.Solar and lunar eclipsesare equally predictable.There is regularity in theoccurrence of tides.

In the human body, we can discern three typesof Order: physical, physiological andpsychological.If one were to look at the numberof drugs and over the counter medicines in atypical drug store, we get an idea of the numberof ailments that can possibly exist in the humanbody. Many things can go wrong, but don’tbecause of an inherent order; there is harmonyin the way the organs work. A disease is simplya breakdown of order in thebody-mind complex.

Order also manifests as harmony in nature.Humans and animals co-existliving in their ownworlds but enriching and supplementing thecreation, which in itself is part of a big Order.

Tornadoes, hurricanes, earthquakes, tsunamisand other natural disasters—these are also partof the Order. No matter, how tragic theirconsequences may be on a macroscopic scale,they are still a part of the larger Cosmic Order.So is the beauty of a rainbow and of thewaterfalls.It is humbling to realize and recognizethat everything in the Universe is just Order andwe are just blessed to be part and parcel of thisdivinity called God.

Various natural forces and conservation laws ofmomentum and energy should be convincingenough to convert an atheist’s views on God.

We often speak of Seven Wonders of the world,without ever realizing we are part of the biggestwonder—one that transcends all religions.

*Melkote Ramaswamy is aphysicist, speaker, writer, and author of An Immigrant celebrates America (The Universityof Indianapolis Press 2007) and Vedanta through Drushtaanta (Adhyatma Vidya Mandir, Ahmedabad, 2013) and isan active member of the Hindu Temple of Central Indiana and attends Vedanta Camps


Arsha Vidya Gurukulam, Anaikatti and Bharathiya Vidya Bhavan (BVB), CoimbatoreKendra jointly organizes the above event annually. Since last more than 25 years it is goingon. Swamiji has completed the discourse on all the 18 Chapters of Bhagavat Gita in thelast 20 years. From the year 2015 onwards, Swamiji intend to take Uddhava Gita of 21Chapters, which is likely to continue as serial lecture every year.

This year yagna was started on Sunday 26th April with a prayer followed by the welcomingspeech by Sri N.V. Nagasubramaniam, Executive Member of BVB, Coimbatore Kendra.Every morning another famous Vedanta Text ‘Vedanta Dindimah’ was taken up. Boththe sessions were well attended. Vote of thanks was given by Sri Suri Joint Secretary ofBVB, Coimbatore Kendra.

Swami Paramarthananda’s yagna(26th April to 2nd May 2015)


Aim for Seva Global Convention

Photos byuga/ tomoko


Mahapradosham was celebrated with Rudrabhshekam to BhagavanChaleshwara, followed by alankara and archana. The images are appendedherewith. From the remote jungles of Jhadaul, came a few devoted tribalchildren, who enthusiastically participated in the worship, with deepdevotion.....

The next Mahapradosham is on Sunday, the 31st May, 2015.

AVT Jaipur

Chamara-Vyajana-Seva

Sri GurubhyoNamaha


Srigurubhyo namah

Two-week Residential Camp in Vedanta and Sanskrit14th to 26th September 2015

In Arsha Vidya Pitham, Rishikeshby Swamini Atmaprajnananda Saraswati

Swamini Atmaprajnananda Saraswati, student - disciple ofPujya Swami Dayananda Saraswatiji will be holding a two-week camp

on Vedanta and Paninian Grammarw.e.f. 14th to 26th September 2015

in Rishikesh Ashram.The Vedanta text will be Mundakopanishad as per Sankarabhashyam

Place:

Swami Dayananda AshramArsha Vidya Pitham

Purani Jhadi, Muni ki RetiRishikesh - 249 201UTTARAKHAND

Those interested to attend may apply to Swamini Atmaprajnananda Saraswatiat [email protected] providing requisite details.

One may also see the following for various activities of Swamini.

http://www.speakingtree.in/public/atmaprajnanandasaraswati/profileYou Tube - atmaprajnananda saraswati

www.atmaprajnananda.blogspot.comwww.arshavidya.net


Pearls of Wisdom

That I am subject to sorrow is a fact.This is due to lack of clarity. Sorrowis only for Self-conscious, self-judging human being.

By the law of karma, what is to bedone unfolds before you. Doingwhat is to be done is an offeringto Ishwara. You remain inharmony with Ishwara and are freefrom conflict.

Arsha Vidya NewsletterAnnual Subscription: Rs.180/-

Published by V. SivaprasadTrustee, Sruti Seva Trust, Anaikatti, Coimbatore 641108

Edited byS. Srinivasan - 0422-2657001

Printed by B. Rajkumar,Rasi Graphics Pvt. Ltd.,

40 Peters Road, Madras 600014. Ph. 28132790, 28131232

2 Arsha Vidya Newsletter - May 2015 Arsha Vidya Newsletter - May 2015 31

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