Rs.

15/-
Arsha Vidya
Newsletter
Arsha Vidya
Newsletter
Vol. 13 January 2012 Issue 1
Arsha Vidya Newsletter - January 2012 1
Arsha Vidya Pitham
Swami Dayananda Ashram
Sri Gangadhareswar Trust
Purani Jhadi, Rishikesh
Pin 249 201, Uttarakhanda
Ph.0135-2431769
Fax: 0135 2430769
Website: www.dayananda.org
Email: dayas1088@hotmail.com
Board of Trustees:
Chairman:
Swami Dayananda
Saraswati
Managing Trustee:
Swami Suddhananda
Trustees:
Swami Santatmananda
Swami Hamsananda
Sri Rajni Kant
Sri M.G. Srinivasan
Col. Kamal Kumar
Sri M. Rajalingam
Arsha Vijnana Gurukulam
72, Bharat Nagar
Amaravathi Road, Nagpur
Maharashtra 410 033
Phone: 91-0712-2523768
Emai: brahmapra@gmail.com
Board of Trustees
Paramount Trustee:
Swami Dayananda Saraswati
President
Rajashree Shrikant Jichkar,
Secretary
Madhav Babasaheb Solao,
Trustees:
Ramesh Bhaurao Girde
Avinash Narayanprasad Pande
Madhav Chintaman Kinkhede
Ramesh alias Nana Pandurang
Gawande
Rajendra Wamanrao Korde
Arsha Vidya Gurukulam
Institute of Vedanta and Sanskrit
Sruti Seva Trust
Anaikatti P.O.
Coimbatore 641 108
Tel. 0422-2657001,
Fax 91-0422-2657002
Web Site : "http://www.arshavidya.in"
Email: office@arshavidya.in
Board of Trustees:
Paramount Trustee:
Swami Dayananda Saraswati
Chairman:
R. Santharam
Trustees:
C. Soundar Raj
P.R.Ramasubrahmaneya Rajhah
Ravi Sam
N.K. Kejriwal
T.A. Kandasamy Pillai
Ravi Gupta
M. Krishnan
Secretary:
V. Sivaprasad
Arsha Vidya Gurukulam
Institute of Vedanta and
Sanskrit
P.O. Box No.1059
Saylorsburg, PA, 18353, USA
Tel: 570-992-2339
Fax: 570-992-7150
570-992-9617
Web Site : "http://www.arshavidya.org"
Books Dept. : "http://books.arshavidya.org"
Board of Directors:
President:
Swami Dayananda Saraswati
Vice Presidents:
Swami Viditatmananda Saraswati
Swami Tattvavidananda Saraswati
Secretary:
Anand Gupta
Treasurer:
Piyush and Avantika Shah
Asst. Secretary:
Dr. Carol Whitfield
Directors:
Drs.N.Balasubramaniam (Bala) & Arul
Ajay & Bharati Chanchani
Dr.Urmila Gujarathi
Sharad & Lata Pimplaskar
Dr.V.B. Prathikanti & Sakubai
Dr.Sundar Ramaswamy(Dhira) & Usha
Dr.L.Mohan & Vinita Rao
V.B.Somasundaram and Dr.Anasuya
Bhagubhai and Janaki Tailor
Dr.Ashok Chhabra & Martha Doherty
Vijay and Pammi Kapoor
Associate Board of Directors:
Dr.Soma & Nagaveni Avva
Dr.Ravindra Bathina
Dr.Mahesh & Maheswari Desai
Dr.Pramod & Lata Deshmukh
Dr.T.A.Gopal & Lata
Dr.Kamlesh & Smita Gosai
Dr.Haren Joshi & Pratima Tolat
Dr.Arun & Mangala Puranik
G.S. Raman & Gita
Dr.Bhagabat & Pushpalakshmi Sahu
Rakesh Sharma
Arsha Vidya Newsletter - January 2012 1
Arsha Vidya
Newsletter
In fearless voice may
we proclaim
The Rishi's message
from all house-tops
And bring the men
of different claim
To a fold of Love
where oneness lasts!
Arsha Vidya Newsletter - January 2012 2
Muëòakopaniñad
Manträ 2
H¤4Tl 4l 94(6 ¤Ol
H¤4l 6l 9¹l4l¬l|\¹ ¤O|4\4lP¸·
B ¬l¹µl=l4 Bt44l(4 9l(
¬l¹µl=l|\¹B 9¹l4¹lP¸+ {·{·-+
atharvaëo yäà pravadeta brahmä
atharvä täà puroväcäìgire brahmavidhyäm |
sa bhäradväjäya satyavähaya präha
bhäradväjoìgirase parävaräm || 1|1|2||
purä – in the beginning; yäm – which; brahmä – Brahmaji; atharvaëe – to Atharvä;
pravadeta – taught; täm – that; brahmavidyäm – knowledge of Brahman; atharvä –
Atharvä; aìgire – to Angir; uväca – taught; saù – he (Angir) satyavähäya – to Satyavaha;
bhäradväjäya – one who was born in the family of Bharadväja; präha - taught; bhäradväjaù
– Bharadväja; parävaräm – that which comes through a teacher and then a student;
aìgirase - (taugt) Angiras.
‘In the beginning, Atharva taught to Angir that very same brahmavidya given by Brahmaji
to him. Angir taught it to Satyavaha who was born in the family of Bharadvfaja. Satyavaha
handed down this knowledge, that passes from the higher to the lower, to Angiras.
Brahmä atharvaëe yäà pravadeta: that which Brahmaji taught to Atharva. The upaniñad
uses two word-forms for Atharva
1
. In the first mantra it was akäränta (ending in ‘a’)
atharvan-çabda and in this mantra it is nakäränta (ending in ‘n’) atharvan-çabda. Atharväya
and Atharvaëe, both of them are dative case. The form Atharväya comes from the akäränta
word. So, Atharva had two names. Some called him Atharva and others, Atharvä. This
nakäränta usage is more popular.
The word pravadeta in the mantra, meaning ‘must teach’, nededs to be read as ‘prävadat’,
meaning ‘taught’. The usage is called chändasa, Vedic expression. Päëini mentions in
his grammar many word-forms appearing in the Veda that do not conform to general rules.
He brought all of them within the grammer rules by making one single rule.
2
The variations
in the forms can be with respect to tense, gender, number, case ending and so on. Päëini
lists all these irregular expressions found in the Veda in the above section.
1
H¤4 H-(l HTl¹l-6l +Tl¹l-6¾· H× P¬ H¤4 T ²|6 +Tl¹l-6- 94 ±-· 9¸ 4 9¤P P¬ H¤4l 4 ²|6 HTl¹l-6- 94 ±-·
2
-4t44l (¸¬P¸ (·{·<- ²|6 9l|T|+-B¸ × T 7-(|B Tl¬F4|+4Pl6¸ 94( 6 ²|6 ¬7l-(BP¸ · 9l4(|(t4¤ -·
Arsha Vidya Newsletter - January 2012 3
What was taught by Brahmaji to Atharvä, Atharvä imparted the same brahmavidhyä to
Aìgir. Therefore, the same brahmavidhyä is coming down unadulterated, just as Brahmaji
gave to his son. So, it can bless us.
Atharvä initiated the sampradäya. He had to transfer the knowledge from his head to
another head. How he transferred this knowledge from himself to another is the
sampradäya. This sampradäya was initiated by Atharvä in this çaunaka çäkhä, teaching
the same brahmavidyä to Aìgir
3
, his own çiñya. Aìgir taught to Bharadväja., Bharadväja
is a person born in the gotra, family of Bharadväja. His name is Satyavaha, the one who
follows the truth. Bharadväja taught to Aìgiras.
4
He taught the same Brahma-vidyä.
Though the word Brahma-vidyä is not mentioned here, an equivalent word ‘parävaräm’
is used.
Parävarä means that which is received from the teacher, who comes fitrst, by a disciple
who comes later. Avarä means lower. Here the word ‘lower’ signifies that which occurs
later. It is lower in order, not in quality. If we interpret this as lower in quality, then it
implies that the content and the quantity of the knowledge is subject to a process of attrition
as it is handed down from deacher to disciple. Being the knowledge of Brahman, the
whole, this knowledge is not subject to verbal entropy. Here avarä does not mean lower
in quality but later in time. Therefore, the guru got it first; the çiñya being taught by the
guru got it later. In this interpretation
5
the compound ‘parävaräm has to be considered
as chandasa, Vedic usage, because the words of the compound do not have the capacity
to join togethder in that sense.
Without assuming chändasa, we can interpret the word parävaräm as follows.
6
It is
karmadhäraya compound which is resolved as that vidyä which covers the subject matter
of lboth parä vidyä and avara vidyä. This will be said in the next mantra. Parä means
the cause. The cause is first in order and so it is parä. Avarä is the effect. Both are
Brahman. This vidyä deals with Brahman that is both cause and effect, the effect being
not separate from the cause. The word parävarä is used for Brahman later in this upaniñad.
7

Sankara gives this second meaning also.
8
Par ä vidyä reveals Brahman. Avarä vidyä is
everything else. Everything else is also Brahman. Therefore, this brahma-vidyä pervades
the subject matter of both parä vidyä and avara vidyä.
Satyavaha taught this knowledge to Aìgiras. The brahma-vidyä paramparä is established
here. Çruti herself does this by stating many names. Thus, we have a set up now. We
have the teacher Aìgiras here, who has this knowledge and who is available to teach.
Somebody can approach this Aìgiras and get the knowledge from him. Çaunaka does
this, and the dialogue between Aìgiras and Çaunaka is reported on the following mantras.
From here onwards the dialogue begins.
To be continued…
3
H|\|¹|6 ¹Tl-6-+lPl·
4
H|\¹|B|6 Bl-6+lPl·
5
9¹FPlt9¹FPl(4¹ T 9l8l ²|6 9¹l4¹l· P '7œ T ¬l!4P¸ H|FP+¸ 9¬ BlP°4l ¬l4l(œ Hl9 BPl8-
6
9¹l ¬lBl H4¹l ¬ |6 TP ¤l¹4-
7
|¬\46 ¢(4 ¤|-¤-+· 6|FP+¸ †7 9¹l4¹ + -·-·<
8
9¹l9¹ - B4 |4\4l |494 -4l8 - 4l 6l 9¹l4¹lP¸ · P '7T ¬l!4P¸
Arsha Vidya Newsletter - January 2012 4
Çré Rudram
Mantra 14
Åñi - Parameçvaraù; Chandas - Anuñöbh; Devatä - Parameçvaraù
+PF6 HFt4l4¤l4l+l66l4 ¤!T4š
7¬l-4lP6 6 +Pl 4l¸-4l 64 ¤-4++ {v+
nama×ste aÞstväyu×dhäÞyänä×tatäya dhåÞñëave÷
uÞbhäbhyä×muÞta teÞ namo× bäÞhubhyäàÞ tavaÞ dhanva×ne || 14 ||
namaù – salutation; te – your; astu – let it be; äyudhäya – to weapon;
anätatäya – that are at rest; dåñëave – that have the potential power to strike;
ubhäbhyäm – to both; uta – further; te – your; namaù – salutation;
bähubhyäm – to both hands; tava - your; hanvane – to bow
Oh Lord! I salute your weapons that are at rest and that have the potential of
striking at me. Further, my salutations to your hands and the bow in your
hand.
My salutation be to all your weapons which are at rest. Éçvarä’s weapon is
not separate from Him. He is nimitta-käraëa, the intelligent cause as well as
upädäna käraëa, the material cause. He being the upädäna-käraëa, the weapon
is a part of Him. The devotee says, “Even unto your weapon, my salutation”.
What kind of weapon is it? It is a weapon not raised against me. Anantyäya—
ätata means that which is used for praharaëa, chastising. Anätata means the
oppsite of it. They are the weapons that are resting in the Lord’s hands. In
astrology çänti, propitiation, to all the devatäs is done by chanting a mantra
for each devatä. When seven and a half years of Çani, period of Saturn, comes,
you offer salutation to Lofrd Çani. When you do çänti to Çani, you do not seek
his blessings. If he blesses, you lose your shirt! Whenever you pray to Çani,
you have to ask him not to do anything that will hurt you. So too, you are
praying to the weapon seeking its blessing not to hurt you.
Arsha Vidya Newsletter - January 2012 5
Dhåñëave—O Lord, you are someone who can use the weapons. Unto you my
salutation. Or, unto the weapons that have the potential to strike me, I offer
my salutation. Ubhäbhyäm bähubhyäm—Unto both hands, my salutation
Finally, tava dhanvane namaù astu, for your bow, my salutations.
Mantra 15
Åñi - Parameçvaraù; Chandas - Anuñöubh; Devatä - Parameçvara×ù
9|¹ 6 ¤-4+l (|6¹FPl-4T±… |4H6-·
H¤l 4 ²9|¤F64l¹ HFP|¬¤|( 6P¸+ {-+
pari× teÞ dhanva×no heÞtiraÞsmänvå×ëaktu viÞçvataù |
athoÞ ya i×ñuÞdhistaväÞre aÞsmannidhe×hiÞ tam || 15 ||
parivå×ëaktu – avoid; dhanva×naù – belonging to (set on) the bow; heÞtiù – the
weapon (arrow); asmän – us; viçvataù – from all; atho – further; iñudhiù –
that quiver; tava – your; äre – the host of enemies; asmat – our; asmat – our;
nidhehi – place; tam – that
O Lord! Let the arrow that is set on your bow avoid us from all directions.
Further, may you place (target) your quiver (the arrows in it) on our host of
enemies.
Te dhanvanaù hetiù parivåëaktu – O Lord, may that weapon, arrow connected
to your bow, remove completely for us all our duritäs that cause difficulties.
The Lord has enough arrows in his quiver to destroy any amount of durita.
Therefore the prayer: ‘Strike my adversary, not me. The arrow set on your
bow has now a worthy target’. This is emphasised in the following words of
the mantra.
Tava yä iñudiù täm asmat äre nidhehi – Place (target) the quiver (along with
the sharp arrows that are in in it) on the collection of our päpas, Asmat is
understood as asmäkam sambandhini, connected to us and äre means aréëäm
çatrüëäm samuhe , in the host of enemies (sitting in me in the form of papäs).
(To be continued...)
Arsha Vidya Newsletter - January 2012 6
ARSHA VIDYA PITHAM
Swami Dayananda Ashram
PUJYA SRI SWAMI DAYANANDA SARASWATI
will be conducting four camps on
MAHAVAKYA VICHARA
at Swami Dayananda Ashram, Rishikesh
as per details given below:
CAMP FROM TO TOPIC
CAMP NO. 1 24-02-2012 01-03-2012 Tattvamasi –
(7 DAYS) Chändogyopaniñad– Säma Veda.
CAMP NO.2 04-03-2012 10-03-2012 Prajnanam Brahma –
(7 DAYS) Aitareyopaniñad – Rig Veda
CAMP NO.3 13-03-2012 19-03-2012 Aham Brahmasmi –
(7 DAYS) Båhadäraëyakopaniñad- Yajur Veda
CAMP No. 4 22-03-2012 31-03-2012 Ayamatma Brahma
(10 DAYS) Mäëòükyopaniñad – Atharva Veda
Those who are interested in attending the camp are requested to apply
on or before 20 DECEMBER 2011.
The application form could be downloaded
from our Website or it could be obtained from the ashram
by email or post.
A copy of the application form can be found in this News Letter
******
Swami Santatmananda Saraswati
Swami Dayananda Ashram, Purani Jhadi,
Muni-Ke-Reti, Rishikesh - 249137,
Tehri Garhwal, (Uttarakhand), India
Phone: 0135-2430769/ 2431769
E-mail Id: dayanandacamps2012@gmail.com
Website: www.dayananda.org
Arsha Vidya Newsletter - January 2012 7
Photo/stamp
size
(or)
2"X2"
Photo here
Arsha Vidya Pitham
(Swami Dayananda Ashram)
Purani Jhadi, Muni-Ke-Reti-249137,
Tehri Garhwal, (Uttarakhand), India
Phone: 0135-2430769/2431769/2433769
E-mail: dayanandacamps2012@gmail.com
Website: www.dayananda.org
Application Form for Camps on Vedanta
Last Date for completed applications: 20th December, 2011.
NOTE: Attach a separate sheet if the space is inadequate to give details in any item or
you may want to say more
Please apply for ONE CAMP only so that more persons can listen to Pujya Swamij.
Applying for: (Please select the appropriate box).
Camp-1 (Feb 24
h
to March 01
st
2012) 7 days !
Camp-2 (March 04
th
to March 10
th
2012) 7 days !
Camp-3 (March 13
th
to March 19
th
2012) 7 days !
Camp-4 (March 22
nd
to March 31st 2012) 10 days !
1. Full Legal Name Mr. / Mrs. /Ms......................................................................................
2. Gender (M / F) 3. Age...........................
4. Citizenship ............................5. Profession: ……………………………….
6. Address for Communication:
…………………………………………………....…………………………………...……..
.………………………………………………………………………………………………
E-mail ID ............................................................................................…………………..
Phone (O) ................................................. (R) .....................................……………….
(Cell) ..............................................…
7. If you have attended a previous camps conducted by Pujya Swamiji here or at
Anaikatti Ashram please gives details year wise & any other information you may
like to give about yourself.
I here by apply for admission to the Camp-1 | Camp-2 | Camp-3 | Camp-4 on
Vedanta at Arsha Vidya Pitham – Swami Dayananda Ashram and declare that to the
best of my knowledge all of the above statements are correct and complete.
Date Signature
Arsha Vidya Newsletter - January 2012 8
NOTE TO THE APPLICANTS
(To be retained by the applicants)
Pujya Swamiji’s expressed that it is his wish and request to admit
participants to one camp only in order to make sure that a maximum
number of people can attend the camps and listen to him.
Therefore students who have done long-term-courses and Sannyasis who
have studied with Pujya Swamiji are requested not to apply for the Vedanta
Camps 2012.
1. Important Note: Since we have limited accommodation and we want
to give an opportunity to be in the presence of Pujya Swamiij to
maximum number of persons possible, we can only offer shared
accommodation in the room during the program. The participant will
have to share the room with 1 or 2 more persons.
WE CANNOT OFFER SINGLE ROOM ACCOMMODATION.
Please bear with us.
2. Please make do with stay arrangements we offer.
3. The participants will have to vacate the rooms before noon on the next
day after the last day of the program.
4. Please make arrangements for your onward & return journey, in
advance, if you will be traveling by train in India. We suggest that you
book your tickets – and if you are not selected / not attending the
program, then you can cancel the booking.
5. Submission of Application does not mean confirmation of admission
to the program.
We will send intimation to all the participants separately around the
1st or 2
nd
week of Jan, 2012 whether they are selected or not.
6. Last date for receipt of completed applications is 20th Dec, 2011.
7. Please bring with you any medicines etc that you need during the camp.
Arsha Vidya Newsletter - January 2012 9
ARSHA VIDYA GURUKULAM
(SRUTI SEVA TRUST)
ANAIKATTI, COIMBATORE - 641 108
Phones : (0422) 2657 001 / 2657 170
E-mail : office@arshavidya.in
Website : www.arshavidya.in
Maha Sivaratri Puja
We welcome you to participate in the Maha Sivaratri Puja at the Gurukulam on Monday,
February 20, 2012. We begin with the Nitya-Puja in the morning, which will be followed
by Ekadasa-Rudrabhisheka, Special Puja & Maha-arati in the evening.
PROGRAMME
Nitya - Puja ... 5.00 A.M.
Akhanda-nama-japa ... 7.00 A.M to 12.30 (afternoon)
Ekadasa-Rudrabhisheka ... 4.00 P.M.
Maha-arati ... 7.30 P.M.
P.S. Please send your offering by way of DD for Rs.251/- (for Cheques add Rs.50/
- as bank charges) to reach us on or before 18.02.2012. Use the form given below.
Please make your cheque or DD payable to SrutiSeva Trust, Coimbatore.
-------------------------------------------------------------------------------------------------------------------
PUJA OFFERING
Enclosed is my offering for the Special Puja on the day of
Maha Sivaratri on 20.02.2012
Name (in Block Letters) Nakshatra Gotra
1. ........................................................................................................................................
2. .....................................................................................................................................
3. .....................................................................................................................................
4. .....................................................................................................................................
My address (in block letters) ..........................................................................................
............................................................................................................................................
Phone........................Mobile..........................E-mail..........................................................
Cheque/DD No.........................Bank...............................................Date...........................
Arsha Vidya Newsletter - January 2012 10
Pujya Swamiji was in Dubai between the
12
th
and the 16
th
of Dec ’11. During the five
day talk series, Swamiji spoke on the topic
of ‘ An Objective View & Way of Life’ . Talks
were held at the spacious Sheikh Rashid
Auditorium of Indian High School, Dubai.
Consul general of India, H.E Shri Sanjay
Varma, inaugurated the series. Classical
musical, Bharata Natyam and group
rendering of Slokas by Children preceded
the talk sessions.
AIM for Seva, Poorna Vidya presentations
were made to the audience to create
awareness. Extensive sale of
Swamiji’s books and CDs took
place. Many corporate
representatives supported the
event.
In the mornings, Pujya
Swamiji addressed a select
audience wherein he stressed on
the importance of SATSANGH
and Gita Home Study.
This is the seventh visit of Pujya
Swamiji to Dubai. All programs
had overwhelming response.
SELECT QUOTES OF PUJYA SWAMIJI
FROM DUBAI TALKS
1. In this universe with life forms, if
there is a self judging self-conscious
person, he/she will have problems
centred on himself.
2. As long as one is not self-judging, one
seems to be safe. Self-judgement leads
to self-loathe and self-non acceptance.
3. There can be nothing more tragic than
self non-acceptance or self-inadequacy.
4. People are unable to conform to
certain normal value structure due to
some inner pressure. Therefore there
is no self-adequacy.
5. Every human being is seeking
solutions to the basic problem of self-
inadequacy.
6. Every school should teach what makes
one a self adequate person. Then
faculties can be used to accomplish
An Objective View & Way of Life -
Talk-series by Pujya Swamiji at Dubai
Arsha Vidya Newsletter - January 2012 11
whatever one wants. Later
everything else becomes a
plus.
7. One has to see oneself as
an adequate person
through adequate
knowledge and thus enjoy
being oneself.
8. If you have accept the
Order of Dharma you got
to accept the Order of
Karma.
9. The human being and all the
theologies must conform to the Order
of what is given.
Time, Space, & Laws are a given
Reality together with other life forms
in the macro and micro Universe.
10. A dynamic Universe is given, which
is in a constant flux of change. Among
the given things there are possibilities.
We keep collapsing possibilities into
realities and call it technology or
creation. There is nothing new ever
created.
11. I can’t arrogate anything that I have
or anything that I discover to be
mine.I stand upon the Knowledge
gained by previous generations.
12. All that is here is intelligently put
together. Any Creation presupposes
knowledge.
13. To be objective is to acknowledge that
there is Knowledge involved behind
this Creation.
If there is a source of Knowledge
called Ishvara, we have to understand
what is Ishvara.
14. To be Objective is to be alive to what
‘Is’ and not what I make of it.
15 If we live in our own world set up
due to the way we perceive things, in
terms of values, priorities and
importance, then our response to the
external world becomes highly
subjective, it distorts our perception
and denies harmony with what ‘Is’.
16. We have given ourselves certain
degrees of subjectivity and consider
them to be normal or passable, for
want of objectivity.
17. The degree of subjectivity one has,
indicates that there is room to grow.
One has to deal with oneself and one’s
subjectivity.
Reducing subjectivity marks the
growth of a person.
18. To be objective is not simple. There is
possibility to be saner, if there is more
objectivity.
19. If there is confusion between ‘Artha’
and ‘Kama’ pursuits, then there is
subjectivity.
20. Dharma manifests in one’s head,
where the faculty of choice is.
To be objective, one has to understand
the value of ‘Dharma’ as a
‘Purushartha’
Arsha Vidya Newsletter - January 2012 12
Abu Dhabi was
blessed and filled
with the aura of the
divine presence of
Pujya Swamiji from
the 16
th
to the 18
th

December 2011. The
Abu Dhabi branches
of Aim for Seva and
Purna Vidya had
organized the three-
day talk by Pujya
Swamiji on the topic
“Healthy Attitudes
and Values”.
2011 being the
Satabhishekam year
for Pujya Swamiji, it was a special privilege
and opportunity for the people of Abu
Dhabi to meet and receive his blessings.
The three day talk was held in the HCT
Auditorium of the Abu Dhabi Men’s
College. The 400 seat auditorium was
packed to capacity on all the three days of
the talks.
The talk was inaugurated on the 16
th

December by Mr S N Raoji, who is a well
known businessman who currently owns
and operates state of the art steel smelters
in the UAE and has held various positions
including Chairmanship of the Indian
School, Dubai. After garlanding Pujya
Swamiji, Raoji introduced him as
one Swamiji as one whose
teaching showed us the absolute
reality, knowing which we
gained fulfillment in our lives.
Pujya Swamiji commenced his
talks in his inimitable fashion,
referring to “attitudes” as a very
important dimension of all
human problems with an apt
example of how one’s attitude
could change based on the
knowledge or understanding of
the background of the situation.
Healthy Attitudes and Values
Three-day Talk-series by Pujya Swamiji at Abu Dhabi
Arsha Vidya Newsletter - January 2012 13
Pujya Swamiji dealt with a few significant
issues that would lead one to “healthy or
appropriate attitudes” on 16
th
and 17
th

starting with one’s attitudes towards one’s
body and our self-image born out of our
family background, skill sets, our academic
and professional achievements and so on.
He went on to explaining the proper
attitude towards money and success – one
has to manage likes and dislikes and not
come under their spell – such management
skills come purely from one’s healthy
attitude. This led to a beautiful explanation
of prasada buddhi.
On the final day, Pujya Swamiji nicely
connected “attitudes” with “values” by
introducing the concept of “Karmasu
Kausalam yoga:” underlying the importance
of values that needs to prevail over or
supplement one’s proper attitude.
At the end of the three-day talks, everyone
present expressed their gratitude by offering
their Guru Dakshina to Pujya Swamiji and
obtained Swamiji’s blessings and “yajna
prasadam”. There was elation and huge
round of applause when we announced that
in 2012 Abu Dhabi will have a 5-day talk
by Pujya Swamiji.
During his visit, Pujya Swamiji started a
Gita Home Study class for the first time in
Abu Dhabi. We are really fortunate that
Swamiji inaugurated the class for us.
By Gopal S Gopalakrishnan
Arsha Vidya Newsletter - January 2012 14
January 1, 2012 found Anaikatti in a jubilant
mood as Pujya Swami Dayananda
Saraswathi was personally present to bless
more than 1000 disciples who had
assembled at Anaikatti Gurukulam.
New Year Celebrations started at 4 AM with
Ganapathi Homa at Lord Dakshinamurti
temple. It was followed by nithya puja. At
8 AM puja was done at Lord Subramanya
temple.
At 8.30 AM Pujya Swamiji taught
Kenopanishad Bhasyam. After the class,
Pujya Swamiji released volumes 6 and 7 of
Bhagavad Gita Home Study in Kannada.
Brahmachari Shankar, Teacher of
Samaskrutum at the long term course,
received the first copy. Swamini
Varadananda of Mysore, who translated this
work from English to Kannada thanked
Pujya Swamiji for the opportunity given to
her. She said that she took five years to
complete this work. Head of Sringeri Mutt
Sri Bharathi Theertha Swamigal had given
a foreword for this work.
A special abisheka and new year puja was
performed at Lord Dakshinamurthi temple
at 10 a.m. At 11 a.m., Pujya Swamiji
delivered his anugraha bhasanam. He said:
“New year puja at a temple is a good way
to start the new year. One need not brood
over the past and suffer from a hangover.
One should positively begin each day with
a prayer. It requires Isvara’s grace to have
a new beginning at every stage. Then one
can celebrate every day as a new year’s day.
One has free will to pray. But anger,
sadness, depression, agitation and fear all
happen. One should acknowledge that it all
happen without their effort.
One does activities for welfare of the
community or reaching out karma, out of
a degree of free will. But a sense of guilt
and wretchedness also make one do that.
So it is not totally out of free will. Prayer
is the only karma that is totally out of free
will.
You have started this year with prayer. Let
2012 be a good year to you. You should say
next year that 2012 was a wonderful year
and I want a repeat of that year. I wish
you all a happy new year 2012.”
The disciples had an auspicious start of the
New Year with Ishvara’s grace and Guru’s
blessings.
Report by N. Avinashilingam
New Year Celebrations at Anaikatti
Arsha Vidya Newsletter - January 2012 15
By the Grace of the Almighty and with the Blessings of Gurus, the Trial-Run of the newly
constructed Sri Ambal Chariot, was conducted with piety and solemnity, in the presence
of Sri Guru Maha Sannidhanam of Thiruvavaduthurai Adheenam, Pujya Sri Swamiji and
other dignitaries on Thursday the 12th of January at Thiruvidaimaruthur.
A large number of devotees had gathered for this historic function and amidst the chants
of “Mahalingaa, Idaimaruthaa, Ambikey-Parasakthi, Om Sakthi-Parasakthi”, the beautifully
decorated New Chariot was taken around the four Ratha-Veedhis [the four car streets].
Earlier in the morning, Homams and Pujas were performed to the newly constructed Ratham
by batches of Sivacharyas and Sthapathis.
This sacred function was conducted with benign blessings of Their Holiness Sankaracharyas
of Sri Kanchi Kamakoti Peetham.
The main Rathotsavam of Sri Mahalingaswami Temple will be conducted at
Thiruvidaimaruthur during the annual Brahmotsavam on Sunday the 5
th
of February, 2012.
This trial run of Sri Ambal chariot became possible thanks to the spontaneous and valuable
contributions, inputs and suggestions.
Three more Chariots have to be constructed for Lord Sri Vigneswara, Sri Subrahmanya
and Sri Chandikeswara. Sri Mahalingaswami Seva Trust plan to complete construction
of the chariots before the next Brahmotsavam, in 2013. The Trust earnestly seek the support
and participation of all the devotees to complete this sacred Pancha-Ratha Project for the
Holy Kshetra of Sr Mahalingaswami at Thiruvidaimaruthur, which was visualized and being
executed by Pujyasri Swamiji.
Trial Run of the New Chariot
at Thiruvidaimaruthur
Arsha Vidya Newsletter - January 2012 16
Arsha Vidya Newsletter - January 2012 17
Arsha Vidya Newsletter - January 2012 18
1
We are grateful to Sri Joshi for providing the picture in this article
Arsha Vidya Newsletter - January 2012 19
Arsha Vidya Newsletter - January 2012 20
Arsha Vidya Newsletter - January 2012 21
Swami Omkarananda’s Jnana Yagna
at Coimbatore
Swami Omkarananda conducted jnana
yagna at Bharatiya Vidya Bhavan,
Coimbatore from 24.12.2011 to 31.12.2011.
He taught Kaivalya Navaneetham in the
mornings and Bhagavad Gita Chapter III in
the evenings.
Kaivalya Navaneetham has 2 chapters, viz,
Teaching of Tatva and Clarification of
Doubts. Swamiji taught the
second chapter on the topic
Clarification of Doubts.
After teaching the tatva, Guru
asked the Sishya, if he had any
doubt. The Sishya worshipped
the Guru and told that by
Guru’s grace, he had
understood the teaching. But he
had some doubts.
The Sishya asked whether
Brahman can be revealed by
words or not. The Guru replied
that the words do not reveal
Brahman as on object. But the
words of the Sastra reveal
Brahman as atma, the subject.
The Sishya asked whether
Brahman can be known as an
object. The Guru replied that
Brahman cannot be known in the
mind like an object, through
sense organs or through showing
examples or through inference.
But Brahman can be known in
the mind of a qualified student
by understanding the teaching of
the Sastra. Reflected consciousness reveals
Brahman, the original consciousness.
Such a Sishya asked how to achieve
concentration of the mind. The Guru replied
that when sattva guna becomes
predominant in the mind, concentration of
mind can be achieved. The mind would be
able to see atma as sat chit ananda
Brahman.
Arsha Vidya Newsletter - January 2012 22
Swamiji taught Bhagavad Gita Chapter III
on the topic Karma Yoga. Karma Yoga is
nishkama dharma anustana. Karma Yogi
performs action with the attitude of offering
the action to Ishwara. He cheerfully accepts
both the pleasant and unpleasant results as
prasada from Ishwara.
Jnani for the welfare of the society performs
action. He understands that matter and
matter interact and that it does not matter.
In his action there is no tension. There is
only attention.
With reference to sense objects, it is natural
for one to have likes and dislikes. But one
should grow to have the
maturity to have them as non
binding likes and non binding
dislikes.
Arjuna asked what prompted
one to do papa. Lord Krishna
replied that desire and anger
prompted one to do papa.
One’s jnana is covered by desire
like fire is covered by smoke,
mirror is covered by dust and
foetus is covered by womb. One
should control the enemy in the
form of desire.
Senses are superior to the body. Mind is
superior to the senses. Intellect is superior
to the mind. Atma is superior to the
intellect.
Having contentment is natural richness.
Atma is satyam, jnanam, anantam Brahman
and is always free. One who has this
knowledge is free of all binding desires.
Report by N. Avinashilingam
Arsha Vidya Newsletter - January 2012 23
Kannada Translation of
Bhagavad Gita Home Study
The Bhagavad Gita Home Study
Programme is a teaching programme based
on the classes on Bhagavad Gita taught by
Pujya Swamiji to the students of a three-
year Vedanta Course conducted at AVG,
Saylorsburg, Pa, USA. His classes were
transcribed and edited to create this
programme. This has been translated into
many languages.
Swamini Varadananda, who is currently
based in Mysore, completed the translation
of the course into Kannada.
Pujya Swamiji released the Kannada
translation of Volume VI and VII on the
New Years Day at AVG, Anaikatti,
Coimbatore.
Pujya Swamiji said the Home Study
programme was a complete one and it took
a lot of efforts to translate this voluminous
work. Various translations of the
programme were now available and many
more translations in other languages would
become available ere long.
Pujya Swamiji congratulated Swamini
Varadananda on her dedication and effort
resulting in the completion and release of
Kannada translation of the Bhagavad Gita
Home Study Course in just three years.
Speaking on the occasion, Swamini
Varadananda said that she could undertake
and complete the task of translating the Gita
Home Study programme in Kannada only
with the blessings of Srigeri Saradamba and
Pujya Swamiji.
Arsha Vidya Newsletter - January 2012 24
Çré Çaìkaräcärya’s
Käçé Païcakam
With the commentary Tatva Prakäçikä by Svämi Tattvavidänanda Sarasvati
Verse 2
4F4l|P( T|-96|P-ã=l¬ ¬¹l¬¹ ¬l|6 P+l|4¬lBP¸·
B|¬tBGTl 9¹PltP-9l Bl Tl|HTl5( |+=4l¤-9l+ -+
yasyämidaà kalpitamindrajälaà caräcaraà bhäti manoviläsam |
saccitsukaikä paramätmarüpä sä käçikä’haà nijabodharüpä || 2 |
yasyäm – In Which, idaà – this, kalpitam – imagined, indrajälaà – magic, manoviläsam
- the playfulness of the mind, caräcaraà – moving and non-moving, bhäti – shines,
saccitsukaikä – Existence-Awareness-Bliss, ekä - One, paramätmarüpä – in the form
of the innermost core of the individual, sä – that, käçikä’ – Kasi; ahaà – I am,
nijabodharüpä – having the form of one’s own awareness.
I am the city of Käsi in the form of my own pure awareness. In it shines this unreal
magic called the world consisting of moving and non-moving life forms. This world
is mere playfulness of the mind. That Reality is Existence-Awareness-Bliss, One,
obtaining as the innermost core of the individual.
This universe that exists and shines in that primordial intelligence called Ätman is
created by the movement of the mind. For example, as the light of the movie projector
shines brilliantly, a movie is projected on the screen due to the movement of the film.
The movie has all the elements of saàsära consisting of pleasure, pain, attachment,
aversion etc., includiung the space and time. It has mountains, rivers, gardens, flowers,
animals, birds and creatures. Everything exists and shines in the brilliance of the
projector light. Our waking world is no different.
Where is the world when we are asleep? The moment we wake up, the primordial
intelligence, ‘I am’, comes to light and then the body. The world also arises along
with the body, and there is an instant identification with the body giving birth to
the person. The body and the world arise and resolve together. Just as the film
moving in the presence of the light makes a movie, so also the playfulness of the
mind in the waking consciousness creates the world. The light is the brilliantly shining
Arsha Vidya Newsletter - January 2012 25
Awareness Absolute. It is the Käsi and the film is manoviläsa, the playfulness of
the mind. The entire world of moving and unmoving, living and non-living, comes
to light.
Sometimes, the movie world appears more attractive, tangible, and real than the real
world. A tennis match watched on high-definition TV could be more engaging than
watching it in a stadium. Yet it is kalpita, projected, unreal, and dream-like. The
world that we expeience is entirely a projection of the mind, a magic show, a
captivating and binding illusion. One has to gradually grow into this vision.
What is the reality? Saccitsukhaikä, the one Existence-Awareness-Bliss. We have
to negate nänä rüpa buddhi, the commitment to names and forms, to understand
the truth. We have to negate all projections – name, form, opposites like attachment
and aversion etc. There is a lot of confusion around ‘I am’. ‘I am’ is not connected
to any of the content of waking consciousness in any way. It is undefined,
undesignated, undifferentiated, primordial awareness of being. It is saccit.
What is it that we want in life? We assume that we want different things like money,
power, family etc., but what we really want is happiness. We are seeking happiness
alone through money, power etc. We have a right to seek the happiness , but the
methods are all wrong. We should not seekhappiness in the other because the other
is insentient and unreal, and hence, cannot give us hap;piness. Where do we get this
feeling of goodness when we feel good watching a movie? Does it flow from the
screen unto us or does it flow from us on to the screen? It flows from us to the
screen. Happiness does not flow from the outside into our hearts. This is the truth
that we refuse to realize. Those who know this truth conquer saàsära. How does
one discover this truth? One has to abide in the awareness of the being in order to
discover its fullness. As we discover saccit, the screen of thoughts created by the
mind melts away and the inner reality flows into life making it spontaneously joyful.
Paramätmarüpä, the reality is the innermost Self, not the self identified with
body-mind. We derive the sense of self from every possible non-self. For
example, the rich man derives his sense of self from his riches. The parent
or spouse derives the sense of the self from his relationships. One should not
derive lthe sense of self from anything that one comes to know, because it is
the other. Therefore, one has to drop all self-identification. There is nothing
sacred in these identifications; they are indeed misleading. The enlightened
find it very hard to identify with anythIng, while the worldly people readily
identify with everything. Be nobody, not a somebody. Only then will the
real Self shine gloriously.
Arsha Vidya Newsletter - January 2012 26
A 90-day Residential Vedanta Camp
at Rishikesh
Sri Swami Paravidyananda writes:
I reached Rishikesh in the early morning
hours of the 26
th
of November, 2011. current.
All the participants in the camp attended
the temple puja. Shri Ashok Chabra
conducted meditation sessions and it was
on the same lines of Pujya Swamiji.
Swami Santatmananda handled the Vedanta
and Sanskrit Classes.
I, for my part, took Upadesa Sara of Sri
Ramana and completed the text. I also took
a chanting session in the after noon. A
couple of times we chanted Adityhridayam
outside the class room facing Ganga.
Sri Gopal took care of Yoga classes. The
satsang was well attended and the
programme gained a steady pace.
Gita jayanti was well organised with
chanting of all 18 chapters of Gita, and the
lunar eclipse-day saw bhajans. A few
braved to take bath in Ganga in spite of
shivering cold.
The campers also gave a few bhikshas.
It was a rewarding stay at Rishikesh.
On the whole it was well begun, and so, as
good as half done.
I wish to conclude this with a prayer to
Pujya Swamiji,
“Like a flock of home sick cranes flying
night and day back to their mountain nests,
let all my senses bend down at thy feet Oh.
Medha Dakshinamoorthy, in the form of
Pujya Swamiji, in one salutation. Let this
academic atmoshphere blossom further into
long duration courses in that Tapoboomi of
yours.”
Paravidyananda
Arsha Vidya Newsletter - January 2012 27
Arsha Vidya Newsletter - January 2012 28
Arsha Vidya Newsletter - January 2012 29
Arsha Vidya Newsletter - January 2012 30
Singer O S Sudha gave a scintillating Carnatic music recital in the presence
of Pujya Swamiji in Anaikatty Ashram on Dec 29, 2011. She was ably
accompanied on the flute by her husband, G Raghuraman.
O S Sudha, who is the niece of well-known Carnatic musicians O.S.
Thyagarajan and O.S. Arun, rendered with gusto Pujya Swamiji’s popular
compositions, Bho Shambho and Bharata Desha Hitaya, among other kritis,
during her 75-minute recital. Her performance was greatly appreciated by
all present.
Sudha and Raghuraman are based in New Delhi where they are much
sought-after in the classical music and dance circuit. They have also been
performing creditably in various sabhas during the Margazhi ‘season’ in
Chennai in recent years as also in many foreign lands.
Scintillating rendering of Pujya Swamiji’s
compositions at Anaikatty Ashram
Arsha Vidya Newsletter - January 2012 31
BEING DIFFERENT: AN INDIAN CHALLENGE
TO WESTERN UNIVERSALISM
By Rajiv Malhotra
Publishers: HarperCollins Publishers India
Pages: 474 Price: Rs.599
Western universalism wants everything on this earth (and even literally on heaven)
to be assimilated into the western way of thinking. According to the west, there is
only one acceptable approach in all fields from science to spirituality.
Rajiv Malhotra boldly challenges this type of biased, intolerant and myopic thinking.
He gives a refreshingly different approach of seeing things in the perspective of
dharmic traditions of India.
The book contains the following sections:
INTRODUCTION: India has a great civilization, which has gracefully accepted
the different cultures, religions and philosophies and respects all of them.
THE AUDACITY OF DIFFERENCE: The cultural and spiritual wealth of Indian
religions are dismantled and rearranged into western frame and characterized as
universal.
YOGA: FREEDOM FROM HISTORY: In Judeo-Christian traditions, the ultimate
goal is salvation after death. It is history centric, based on revelations that are final
and cannot be reinterpreted as per current requirements. Indic traditions are a way
of life. The philosophy teaches how one can live a contended and happy life here.
The ultimate goal is to understand the true nature of Self. The ultimate goal is enjoyed
here and now, without waiting for death. Gurus have the authority to reinterpret
dharma as per current context.
BOOK REVIEW
Arsha Vidya Newsletter - January 2012 32
INTEGRAL UNITY AND SYNTHETIC UNITY: Indic traditions teach that the
world is non-separate from the divine, which can be called Integral Unity. Judeo-
Christian faiths proclaim that the universe is different from God and promise of
salvation in a distant future, which can be called Synthetic Unity.
ORDER AND CHAOS: Indic traditions accept differences, unpredictability and
uncertainty as natural and normal. West sees chaos as a profound threat that needs
to be eradicated either by destruction or by complete assimilation.
NON-TRANSLATABLE SANSKRIT VERSUS DIGESTION: The meaning of
Sanskrit words can be understood by understanding the cultural context, nuances
and implied meaning. West forces its culture while translating Sanskrit works in
English. There is an attempt to domesticate or distort the vision. The meaning is
many times false or misleading. Holding on to Sanskrit terms and thereby preserving
their meaning will safeguard dharmic knowledge.
CONTESTING WESTERN UNIVERSALISM: West provides the templates into
which it squeezes all other cultures. The result has been the ongoing appropriation,
by the West, of the intellectual and cultural property of various civilizations. One
needs to engage in purva paksha or reversing the gaze to shed light on how this
leads to the misapprehension and denigration of dharmic traditions.
CONCLUSION: Mahatma Gandhi lived as per his sva-dharma and demonstrated
how differences may be asserted constructively while maintaining respect for one’s
opponents at the same time. The big brother attitude of “tolerance” will not work.
The attitude should be of “mutual respect” for all religions and should be on an
equal platform.
This book is a “MUST READ” for those who desire to look at the West through
Indian eyes, confident that dharmic traditions are workable alternative in the modern
world.
Review by N. Avinashilingam
Arsha Vidya Newsletter
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Arsha Vidya Newsletter - February 2012 1
Arsha Vidya Pitham
Swami Dayananda Ashram
Sri Gangadhareswar Trust
Purani Jhadi, Rishikesh
Pin 249 201, Uttarakhanda
Ph.0135-2431769
Fax: 0135 2430769
Website: www.dayananda.org
Email: dayas1088@hotmail.com
Board of Trustees:
Chairman:
Swami Dayananda
Saraswati
Managing Trustee:
Swami Suddhananda
Trustees:
Swami Santatmananda
Swami Hamsananda
Sri Rajni Kant
Sri M.G. Srinivasan
Col. Kamal Kumar
Sri M. Rajalingam
Arsha Vijnana Gurukulam
72, Bharat Nagar
Amaravathi Road, Nagpur
Maharashtra 410 033
Phone: 91-0712-2523768
Emai: brahmapra@gmail.com
Board of Trustees
Paramount Trustee:
Swami Dayananda Saraswati
President
Rajashree Shrikant Jichkar,
Secretary
Madhav Babasaheb Solao,
Trustees:
Ramesh Bhaurao Girde
Avinash Narayanprasad Pande
Madhav Chintaman Kinkhede
Ramesh alias Nana Pandurang
Gawande
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Arsha Vidya Gurukulam
Institute of Vedanta and Sanskrit
Sruti Seva Trust
Anaikatti P.O.
Coimbatore 641 108
Tel. 0422-2657001,
Fax 91-0422-2657002
Web Site : "http://www.arshavidya.in"
Email: office@arshavidya.in
Board of Trustees:
Paramount Trustee:
Swami Dayananda Saraswati
Chairman:
R. Santharam
Trustees:
C. Soundar Raj
P.R.Ramasubrahmaneya Rajhah
Ravi Sam
N.K. Kejriwal
T.A. Kandasamy Pillai
Ravi Gupta
M. Krishnan
Secretary:
V. Sivaprasad
Arsha Vidya Gurukulam
Institute of Vedanta and
Sanskrit
P.O. Box No.1059
Saylorsburg, PA, 18353, USA
Tel: 570-992-2339
Fax: 570-992-7150
570-992-9617
Web Site : "http://www.arshavidya.org"
Books Dept. : "http://books.arshavidya.org"
Board of Directors:
President:
Swami Dayananda Saraswati
Vice Presidents:
Swami Viditatmananda Saraswati
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Secretary:
Anand Gupta
Treasurer:
Piyush and Avantika Shah
Asst. Secretary:
Dr. Carol Whitfield
Directors:
Drs.N.Balasubramaniam (Bala) & Arul
Ajay & Bharati Chanchani
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Sharad & Lata Pimplaskar
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Bhagubhai and Janaki Tailor
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Associate Board of Directors:
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Rakesh Sharma
Arsha Vidya Newsletter - February 2012 1
Arsha Vidya
Newsletter
In fearless voice may
we proclaim
The Rishi's message
from all house-tops
And bring the men
of different claim
To a fold of Love
where oneness lasts!
Arsha Vidya Newsletter - February 2012 2
Muëòakopaniñad
Manträ 3
Hl+Tl ( 4 P(lHl¬- H|\¹B |4|¤4¸9B¬- 99¬7·
T|FP¬ ¬¬4l |4¬l6 B4|P( |4¬l6 ¬46l|6+ {·{·(+
çaunako ha vai mahäçälaù aìgirasaà vidhivadupasannaù papraccha |
kasminnu bhagavo vijïäte sarvamidaà vijïätaà bhavatéti || 1|1|3||
Çaunakù - Çaunakù; ha vai – indeed; mahäçälaù – the famous householder;
aìgirasaà – Angiras; vidhivat – as per stipulations; upasannaù – approroched; papraccha
– (and) asked; iti – thus; bhagavaù – O revered Sir!; kasmin nu vijïäte – by knowing
which one thing alone; idam – this; sarvam – all; vijïätaà – known; bhavaté -
becomes.
Çaunakaù, the famous householder, approached Angiras as per the stipulations and
asked thus: ‘Oh Revered Sir! By knowing whichone thing alone, does everything become
known.
Çaunakaù ha vai mahäçälaù: Çaunakaù was indeed a great householder. ‘Ha’ and ‘vai’
are particles used in order to either emphasise a point, or just to say ‘this happened
before’. They mean ‘indeed’, or ‘once upon a time as it happened’. Çaunaka, the son
of Riñi Çunaka, was indeed a famouse householder. The word ‘mahäçäläù’ is an
adjective to Çaunakaù. Whenever çästra uses an adjective, there is an additional meaning
brought in. The word ‘mahäçälaù’ has a purpose to serve. Mahäçäla means
1
the one
who has big çälas, halls, including yajïaçälä, the hall used for performing yajïa,
sacrifice. Distribution of food is one of the limbs in the performance of a ritual. Çaunaka
had distributed a lot of food to people while performing rituals. The word mahäçäläù
indicates he had done a lot of rituals and lived a life of prayer and dharma, and thereby
he had gained purity of mind.
‘Mahäçäläù’ also indicates he was a famous grahastha, married person. Unless one is
a gåhastha one cannot be a mahäçäla. A gåhastha means one who can be ready for
knowledge. As a gåhastha one should become ready, otherwise it is useless.
Gåhasthaçrama has got its own difficulties and also its own benefits. It gives the benefit
of readiness, preparedness of mind to gain this knowledge. One can perform the
sacrifices, because one is married. One cannot become a mahäçälä as a bachelor. A
mahäçälä is the one who is married, who has succeeded and who has the benefit of
gåhasthäçrama.
How can you say so? It is so because Çaunaka goes to Aìgiras for this ultimate
knowledge. So, all the yajïäs, yägäs and prayers have paid off. He knew how to
1
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Arsha Vidya Newsletter - February 2012 3
approach a teacher. That is why Çruti says vidhivat upasannaù, he approached the
teacher according to the stipulatred method. Later, in this section it is made clear
that a student should approach a teacher as a samitpäëi, with a small bundle of
twigs, which are used for daily ritual, in his hands. The twigs represent the student’s
readiness to be of service.
There is a rule that says:
2
“Do not see a king, a deity (in a temple) or teacher empty-
handed”. One should not go them empty-handed. That is how the King of England
collected a lot of precious stones and jewellery from Indian kings. The British Crown
ruled over these kings, and whenever the kings had an audience with the British
Crown, they always carried these precious stones, not twigs. They followed this rule.
Even now this rule is being followed, and we see people carryingt fruits or sweets
when thehy visit any of them. Only a student takes twigs when he goes to a teacher
who is a householder. He thereby declares, “I am ready to bring firewood daily for
your rituals”. If he is a sannyäsi guru one cannot take twigs because he does not
perform rituals and twigs are of no use to him. The student has to take somethingt
appropriate. It is symbolic. That shows his readiness to serve the teacher. The is
ready to do everything that he has to do—washing the house, grazing the cows. The
student has çraddhä and sense of surrender. That is how one approaches the teacher.
Here Sankara raises a point. Before Çaunaka, Atharva approached Brahmaji, Aìgir
approached Atharva, Satyavaha approached Aìgir, and Aìgiras approached
Satyavaha. There was no mention about the vidhi, the rule, in approaching the teacher.
The stipulated approach is pointed out oly here. Does it mean it was not there before?
Sankara himself replies
3
saying that perhaps there was no rule before, up to Çaunaka,
but from Çaunaka onwards the rule has come into force. Or else, we have to look
at it like the analogy of a lamp placed at the doorstep, dehalé dépa nyäyavat. What
is this analogy? Dehalé is a doorstep. Suppose you keep a lamp on the doorstep.
That lamp will throw light outside as well as inside. Similarly, the statement that
Çaunaka approached according to stipulation, throws lkight upon both sides. It tells
the students who come later that they should always approach the teacher following
the rules of approach. It also indicates that those who had approachedthe teacher
before did so in keeping with the niyama, rule.
There is a simple answer to the above question. We can say that everyone approached
the teacher vidhivat only. It was not mentioned befofre because the mention of earlier
teachders and students was purely to point out the tradition of learning from a teacher.
But Çaunaka is gthe student of the upaniñad and Aìgiras is the teacher. But Çaunaka
is the student of this upaniñad and Aìgiras is the teacher. Çaunaka is asking the
question here to Aìgiras. Aìgiras is going to teach. What we are going to get is
only what Aìgiras taught. So, the approach of Çaunaka is stated here with specific
mention of ‘proper approach’.
To be continued……
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Arsha Vidya Newsletter - February 2012 4
Çré Rudram
Anuväka 02
+PF6 HF6 ¬¬4|-4H¹l4 P(l(4l4
×4¹4Tl4 |×9¹l-6Tl4 |¤Tl¬|PTl¬l4
Tl¬|P6ãl4 +l¬T'ól4 Pt4V4l4
B4H¹l4 B(l|H4l4 ~lP-P(l(4l4 +P-+
nama×ste astu bhagavanviçveäÞräya× mahädeväya×
trayambaÞkäya× tripuräntakäya thrikälagnikäÞläya×
kälagniruÞdräya× nélakaÞëöhäya× måtyuïjaÞyäya×
sarveçvaÞräya× sadäçiÞväaya× çrémanmahädeÞväyaÞ namaù× ||
namaù – salutation; te – to you; astu- be; bhagavan – O Lord; viçveeçvaräya
– who is the Lord of the universe; mahädeväya – who is the all-knowledge effulgent
Lord; trayambaÞkäya× - who has three eyes; tripuräntakäya – who burnt the city of the
three demons; thrikälagnikäÞläya× - who is the basis of the three periods of fire-like-time;
kälagniruÞdräya× - whlo is timeless and also the destroyer of time; nélakaÞëöhäya× - whose
neck is blue; måtyuïjaÞyäya× - who wins over death; sarveçvaÞräya – who is Lord of all;
× sadäçiÞväaya× - who is always a blessing; çrémanmahädeÞväyaÞ – who is endowed with
all wealth and who is the great Lord; namaù× - salutation.
Let my salutation be unto you, O Lord, who is the Lord of the universe, who is the
all-knowledge effulgence, who has three eyes, who burnt the city of the three demons,
who is the three periods of time which is like fire, who is timeless and also destroyer
of time, who is blue-necked, who wins over death, who is the Lord of all, who is always
a blessing, who is endowed with all wealth and who is the great Lord.
This particular mantra is not in the original Rudra but by convention it is repeated at
the end of the first anuväka.
Namaù te astu—May this salutation be unto you, O Bhagavan, O Lord! O Bhagavan,
O Lord! Viçvasyas éçvaraù – (who is) the Lord of the universe. He is Mahädeva. Deva
means effulgent; he is all-knowledge. The adjective mahä great is used to say that he
is the Lord of all.
TrayambaÞ käya× —unto the one who has three eyes: chandra, moon, süryä, sun and agni,
fire. If the universe is vieswed as the Lord’s form, the effulgent luminaries like sun
and moon are viewed as his eyes. The effulgent agni, fire, is his third eye.
Tripuräntakäya—Unto the one who burnt the tripuras, the city of the three asuras.
Tripuras can be looked upon as the three states of experiences, waking, dream and
sleep. The svarüpa of Brahman being neither in the form of sleeping nor waking nor
dr4eaming, one is able to negate the sense of reality given to these three states.
Arsha Vidya Newsletter - February 2012 5
Thrikälagni-käÞläya—Unto the one who is the three periods of time which is like
fire. Trikälam eva agni, the three divisions of time—past, present and future—itself
is fire. The Lord is the devourer of that fire. It is not that he burns the past, present
and future, but the truth of time is present. The past was present when it obtained
and future will be present when it unfolds. So there is no length of time involved
in the presaent. The present, without a length of time is his svaüpa.
Kälagni-ruÞ dräya—Unto Rudra who is in the form of fire of time that devours
everything. Time consumes everything. It is time that makes one change, grow,
decline and die, to be reduced to ashes, vibhüti of Lord Rudra; every devotree burnt
is bhagavad- vibhüti alone.
NélakaÞëöhäya×—Unto the one whose neck is blue. If the Lord is the cosmos, then
the blue sky is, indeed, his neck, to put it poetically.
MåtyuïjaÞyäya—Unto the one who is the victor of time. Time is the devourer of all
people. The Lord consumes even that ‘time’. The story of Märkaëòeya portrayed
in the puräëäs is an illustration of this fact.
Märkaëòeya was born after the prayers of his parents. Lord Çiva pleased with their
prayers offered a boon with certain conditions. Either the devout couple has to be
content with a brilliant boy who would live only for sixteen years or one who would
live long but dull and adharmic. The couple had no choice; they had to settle for
the brilliant son even though he would be no more before he would complete his
teenage. Märkaëòeya was born bringing joy to his parents. But they were afraid
of the imminent death as the years rolled by. The final day arrived.
Märkaëòeya wasw doing püjä to Lord Çiva when Lord Yama sent his messengers.
Seeing Märkaëòeyain the temple they did not think that he was within the boundaries
of their operation. They returned to Lord Yama and reported the matter to him.
Lord Yama chose to do the job himself. Märkaëòeya knew his time had come. He
thought, ‘Atleast let me hold on to the Lord, the father and mother of the universe.”
As Märkaëòeya embraced the Lord, Yama gthrew the päça, noose, to gtet him along
with the linga. That was a mistake; out came from the linga the Lord with his third
eye open. Lord Yama who is käla, became aq heap of ashes. Käla is Bhagavän’s
vibhüti. Thus the Lord is known as MåtyuïjaÞya. If you are with the timeless, time
cannot touch you. If you give yourself to time, then you become a citizen of Yama’s
kingdom. The word MåtyuïjaÞyä is illustrated in this story.
SarveçvaÞräya—He is the Lord of all worlds and all beings. He is SadäçiÞva, always
pure, by whose grace one gains mokña, freedom.
ÇrémanmahädeÞ väya namaù—Unto that MahädeÞ va who is Çréman, my
salutation. Çré is mäyä. Unto the Lord, my salutation.
Arsha Vidya Newsletter - February 2012 6
Swami Dayananda College of Arts & Science held their 8th Convocation Day on the
29
th
of January 2012.
In a grand culmination of a week-long celebration, over 480 students received
their graduation certificates from Pujya Swami Dayananda Saraswati in the presence of
Sri. K.B. Chandrasekar, Founder & Chairman, E4E Inc, and Jamcracker Inc.
The secretary Smt. Sheela Balaji welcomed the gathering.
Dr.N.R. Vembu, Principal presented academic achievements of the college.
It was a proud moment for the graduates, 283 of them who were women, to stand and
take their graduation oath in front of a massive gathering of parents, relatives and villagers.
Four students were recognized for obtaining univesrsity ranks. They are:
Dhilsathbegum. M B.B.A. 6th rank
Ajimabanu. H B.Sc., Chemistry 11th rank
Rajaboopathy. D B.Sc., Chemistry 13th rank
Anisha beevi. M B.Com 15th rank
Eighth the Convocation Day of
Swami Dayananda College of Arts & Science,
Manjakkudi.
Manjakkudi, January 29, 2012.
Arsha Vidya Newsletter - February 2012 7
Pujya Swamiji blessed the graduating
congregation and advised them to be “Self
conscious in self decision.”
The presiding officer Sri. Chandrasekar
commended the pioneering work of the
Trust in empowering the villagers. He said:
“Pujya Sri Swamiji’s blessings have
transformed Manjakkudi village into a
global village. The college and the teachers
have had a key role to play in producing
fine graduates every year.”
Mr. Ram Kini, disciple of Pujya
Swamiji said that the college
was a ‘Role model’ to other
colleges.
Dr. C. Mani, Member-Academic
Standing Committee of
Bharathidasan University and
Principal, Annai College of Arts
& Science, Kumbakonam
felicitated the graduates.
Sri.G. Ramachandran,
Correspondent of the college
proposed vote of thanks.
Sri.V. Rengarajan, Vice-
Principal of the college
anchored the proceedings
for the day.
Earlier in the week, the
Swami Dayananda College
of Arts and Science
conducted three days
workshop on “Total Quality
Management In Education.
The workshop series began
on January 26, 2012 and
was attended by the faculty
of the SDET group of
institutions, and final year post graduate
and undergraduate students.
The inaugural address was given by
Dr.K.Sekar, Syndicate member of
Bharathidasan University and the Principal
of Chidambaram Pillai Women’s College,
Mannachanallur. Thiruchirappalli. He spoke
on “Art is long, life is short”. He said, there
was no limit and end for learning process.
Dr.Prafulla Agnihotri, Director, Indian
Institute of Management, Tiruchirapalli
Arsha Vidya Newsletter - February 2012 8
spoke on “Present Scenario of
Higher Education in India”. In
this address, he said that the
present education should help
the students’ community to face
the challenges of this competitive
world and teacher should
possess sufficient knowledge in
his subject and must be able to
kindle interest and thirst to
learn.
Dr.V. Badrinath, Dean, Training
and placement, SASTRA
University, Thanjavur spoke on
talent scarcity in higher education-
institutions. He put forward the reasons for
the scarcity of talent in higher education and
the possible solutions.
The first day of the workshop ended with
Pujya Sri Swamiji’s anugraha bhashanam on
the reverential value of money. “Money has
a value; no one can say there is no value
in money. Money is the manifestation of
God but not money alone is God”, he said.
On Januray 27, 2012, the day began with
blessings from Pujya Swamiji.
Ms.V.Subamangala, Chartered Accountant,
spoke about the principles of Total Quality
Management.
Dr. N. Parthasarathy, Dean, Bio-technology,
Rajalakshmi Engineering College,
Sriperumbudur, Trichy gave a splendid talk
on “How to prepare lecture materials for
total quality management”.
Dr. N. Thamaraiselvan, Head, Management
Studies, National Institute of Technology,
Thiruchirappalli, spoke on “Practices for
Quality Education’. He explained how to
manage the work-stress on teaching
methods and essence of effective
and efficient teaching.
Dr.S.Jayakrishna Assistant
Professor, Bharathidasan
Institute of Management,
Thiruchirappalli spoke on “Six
sigma in Education”. He
explained “the key stake holders
in education.
The second day workshop
concluded with Pujya sri
Swamiji’s special address on
duties of a person.
Arsha Vidya Newsletter - February 2012 9
The third day of workshop on January 28,
2012, started with blessings of Pujya Sri
Swami Dayananda Saraswati’s special
address.
Dr.S.M.Suriyakumar Associate Professor,
Department of Economics Urumu
Dhanalakshmi College, Thiruchirappalli &
Secretary, Association of Economics,
Tamilnadu spoke on positives and negative
aspects of ‘Globalisation and Educational
Changes in India’. He outlined five formulas
for success in Education.
Prof.G.Balakrishnan Vice – Principal (Retd.)
St. Joseph’s College Thiruchirappalli
debated on “Is teaching—a job, a profession
or a vocation? He explained the difference
between a job, profession and vocation.
The next session began with a talk by Mr.
S. Venkatraman, Inspector of Police, Police
Recruit school. He spoke on ‘Better
Communication yields Better Quality.
The last session started with a talk by Sri.G.
Prabhukumar, Managing Partner, Logic Info
Systems (I) Pvt. Ltd., Chennai. He spoke
on “A comparison of quality in higher
education – India and USA”.
Dr.S.Sekar, Principal, Urumu Dhanalakshmi
College, Thiruchirappalli & Member,
Academic standing Committee,
Bharathidasan University delivered the
valedictory address.
He summarized the proceedings of three
days workshop. He differentiated the things
in proactive and retroactive available in
Total Quality Management in Education.
All the delegates who participated in the
workshop were presented with ‘participant
certificates’ by Dr.S.Sekar and Secretary
Ms.SheelaBalaji.
Sri.G.Ramachandran,Correspondent
proposed vote of thanks.
The workshop was followed by a cultural
show every day. An annual affair which is
eagerly awaited, this is modeled on the
Music and Art festivals and brings to the
heartland of Cauvery delta famous
musicians and performers to enthrall the
rural audiences.
The Manjakkudi Concerts have thus served
to bring back the cultural explosion to the
villages from where it all started.
This year saw performances by the world
famous Thiruppamburam brothers, vocal
recital by Sikkil Gurucharan, Smt.Gayathri
Venkatraghavan Team. The Dance forms
included performances by Padma Bhushan
Dr.Padmasubramanyam’s students, and the
Kalakshetra students.
The grand finale was a performance by
Sri.T.M.Krishna, accompanied by Smt.
Akkarai Subbulakshmi on Vilolin,
Sri.Neyveli S. Kandasubramaniam on
Mirudangam and Sri.N.Guruprasad on
Ghatam.
The culture festival also show-cased the in-
house talents of the students. Over 300
students from the SDET institutions
presented a rich tapestry of Indian folk
culture, dance and drama in the well
equipped auditorium.
Arsha Vidya Newsletter - February 2012 10
Mahasivaratri was celebrated in Rishikesh ashram on February 20 in the presence of Pujya
Swami Dayanandaji.
Pujya Swamiji gave sannyasa to seven sadhakas on this auspicious day. These are:
Swamini Svatmavidyananda Saraswati (purvasrama name: Sadhavi Vrnda Chaitanya of
Eugene, Oregon, USA);
Swamini Svatmabodhananda Saraswati (purvasrama name: Lakshmi Muthuswamy of
Malleswaram, Bangalore);
Swamini Shuddhavidyananda Saraswati (purvasrama name: Yatiswari Thujarapriya of
Vellore, TN);
Swamini Siddhatmananda Saraswati (purvasrama name: Lakshmi Thanuja of Rayadurgam,
TN);
Swami Atmajnandananda Saraswati (purvasrama name: Bharat Natwarlal Bhatt of Talaja,
Gujarat);
Swami Buddhatmananda Saraswati (purvasrama name: Nirmal Chaitanya of Coimbatore,
TN) and
Mahasivaratri Celebration at
Swami Dayananda Ashram, Rishikesh
Arsha Vidya Newsletter - February 2012 11
Swami Mokshavijnanananda
(purvasrama name: Pavitra
Chaitanya).
The day started with Rudra
abhisekham to Lord
Gangadhareshwara followed by
sannyasa dikshas.
Pujya Swamiji inaugurated Om
Namah Sivaya chanting at 7:00AM
and stayed with devotees most of
the day. Mahabhisekham was
performed to the Lord
Gangadhareshawara from 4 to 7
p.m.
Everyone felt blessed to be with
Pujya Swamiji and to witness the
auspicious sannyasa diksha.
Arsha Vidya Newsletter - February 2012 12
The Confederation of Indian Industry,
Coimbatore Chapter had an auspicious start
of the new year 2012 by organizing an inter
active session with Pujya Swami Dayananda
Saraswathi on January 2, 2012 at their
Chapter premises.
Pujya Swamiji gave an inspiring talk to the
captains of industry of Coimbatore. He said,
“ One need not carry the baggage of the
past to the new year. Hang over of the past
will stifle efficient performance. It will
impair clarity of thinking. Life unfolds
moment to moment. There are enjoyable
moments. There are challenging moments.
What is required is a fresh approach
Pujya Swamiji Addresses members of
Confederation of Indian Industry, Coimbatore
without baggage of the past. The intelligent
person lives moment to moment.
The intelligent person does not worry about
the past. He has no fear of the future. He
lives the present. He cheerfully faces the
present situation. Even if the present
situation is not favourable, he faces the
same with equanimity. To deal with
unfavourable situation one requires the right
connection. That right connection is with
Ishwara. One should seek Ishwara’s grace
and live a dharmic life.
Another impediment to success is
procrastination. When one has all the
Arsha Vidya Newsletter - February 2012 13
required information,
he should go ahead
and complete the job.
But if he does not
have the required
details to complete,
he can postpone.
One should do the
difficult job first.
Then one will be left
with only easy tasks
to be completed
later.”
Pujya Swamiji
discussed about the
book titled “Indian Integrative
Management” written by Sri
K.V.K.Thampuran. He said that this book
teaches management on the basis of values
from our Sastra.
Sri Ravi Sam, Chairman, CII, Coimbatore
said that if the industrialists followed
Pujya Swamiji’s advise, they would be well
equipped to face the current economic
situation.
Report by N. Avinashilingam
Arsha Vidya Newsletter - February 2012 14
Public talks of Sri Swami Omkarananda was
organised at Kikani School, Coimbatore
from the 20
th
to 22
nd
of January 2012 by Sri
M. Krishnan of Sree Krishna Sweets. The
talks were titled “Daiva Tamil” which
means Divine Tamil Language.
On the first day Swamiji gave a talk on the
topic ‘Gita and Valluvar’. Thiruvalluvar
had written Thirukural, a lyrical Tamil work
of 1330 couplets explaining how one should
pursue dharma artha and käma. It is well
known for its brevity and profundity. There
is a systematic teaching like Bhagavad Gita.
Although Gita is not quoted in Thirukural,
in many places the message of Gita is
explained.
Swamiji explained the Kural starting with
“Noy Näòi”. The meaning is ‘let the
physician enquire into the nature of disease,
its cause, its method of cure and treat
accordingly’.
Swamiji explained that sorrow is the
affliction of human beings. Its cause is
ignorance of one’s true self or Ätma. This
can be cured by knowledge of Ätma. The
method of treatment is making one’s likes
and dislikes conform to dharma.
On the second day Swamiji talked on the
topic Gita and Thayumanavar.
Thayumanavar had written more than 1500
Tamil hymns, which showed the yearnings
of a sincere seeker. He said: ‘they do not
contain systematic teaching like Gita.
Although Gita is not quoted by
Thayumanavar, the teachings found in Gita
like disciplining the mind, managing desires
and meditating peacefully are explained’.
Swamiji explained that there are seekers
who sincerely yearn for knowledge of
Ätma. But due to habitual thinking they are
not able to come out of worldly desires. For
those seekers Thayumanavar’s songs show
the proper path.
On the third day Swamiji gave a talk on the
topic Gita and Bharathiyar. Bharathiyar has
composed many songs in Tamil language
which are soaked in devotion and
patriotism. His iñöa devatä was Lord
Krishna. His songs are extensively used in
music and dance concerts. He has a written
13 articles explaining the teachings of
Bhagavad Gita in a Tamil daily, ‘India’.
There is no systematic teaching in the works
of Bharathiyar. He had Ätma jïäna and was
able to see Éçvara in living beings and non
living things.
Swamiji concluded that Tamil Saints
conveyed the divine message of Gita in
simple and sweet Tamil language.
Report by N. Avinashilingam
Public Talks of
Sri Swami Omkarananda at Coimbatore
Arsha Vidya Newsletter - February 2012 15
Chariot festival of Sri Mahalingeswara Swami,
Thiruvidaimaruthur
During the annual Brahmotsavam conducted in the Tamil-month of
‘THAI’, the Chariot festival of Sri Mahalingeswara Swami is organized
at Thiruvidaimaruthur on the tenth day – a day before “THAI-
POOSAM. This year, the Rathotsavam was held on the 5
th
of February
2012.
His Holiness Sri. Swami Omkaranandaji, Founder of Sri Swami
Chidbhavananda Ashramam, Theni, represented Pujyasri Swamiji at
this festival. His Holiness Sri Guru Maha Sannidhanam of
Thiruvavaduthurai Adheenam and His Holiness Sri Swami
Omkaranandaji inaugurated the Rathotsavam by their initial “pull” of
the Maharatham.
Dr, Raya R. Govindarajan, Chairman, Raya Group, Kumbakonam and
Trustee of Sri Mahalingaswami Seva Trust and Sri Mahesh Sharma,
Secretary of the Trust painstakingly and meticulously organized this
Rathotsavam in which two new Chariots carried the Deities of the
Lord and Ambal.
The trial run of the new Ambal chariot, which was funded by
Jagadguru Sri Sankaracharya Swamigal of Sri Kanchi Kamakoti Peetam,
was held the 12
th
of January 2012.
His Holiness Sri Jayendra Saraswati Swamigal of Sri Kanchi Sankara
Mutt, visited Thiruvidamaruthur and inspected the new Ambal chariot
on the 23
rd
of last month and blessed the team of workers and artists
who constructed the new Ambal chariot, which is adorned with many
beautiful sculptures of Devi.
Arsha Vidya Newsletter - February 2012 16
Arsha Vidya Newsletter - February 2012 17
Arsha Vidya Newsletter - February 2012 18
With the blessing of Pujya Swamiji, Swami
Dayananda Ashram, Rishikesh, was pleased
to host a 90-day residential course in
Vedanta and Sanskrit from the 25
th
of
November 2011. As many as 60
applications from India and abroad were
received and 26 students were selected,
including 11 from Canada, France, Japan,
and the United States.
Swami Santatmananda Saraswati, Resident
Acharya of the Ashram, guided the
students through the course, which featured
a busy schedule. The day started at 5 a.m.
with temple arati, followed by meditation
and a Vedanta class. After breakfast,
students gathered for Sanskrit, Chanting
and the second Vedanta class. Students
then had lunch and some rest or
homework. Afternoon tea was followed by
Bhagavad Gita class, Yoga practice, evening
arati and dinner. Alternate evenings
featured satsanga.
The course syllabus featured Swami
Santatmanandaji teaching Katha Upanishad,
Tattva Bodha, Bhaja Govindam, Sanskrit (15
lessons of Antoine – Part I), and Chanting
(Vishnu Sahasranama, Shiva Mahimna
Stotram, Bhagavad Gita Chapters I, II and
XV, Dakshinamurti stotram, Ganga stotram
and other temple stotras). He also
delivered the satsangas.
Swami Paravidyanandaji taught Upadesa
Saram and Vedic chanting including Medha
Suktam, shanti mantras, and Aditya
hrdayam. Ashok Chhabraji guided the
morning meditation. Later, Swami
Brahmavidyanandaji arrived to continue the
meditations, and taught Bhagavad Gita
Chapters I & II. All the participants
received a puja set and were taught
shodasha upacara puja.
Br. Gopalji conducted yogasana and
pranayama sessions. He was complemented
by Anusha Meenakshi Raman of Mumbai
and Iyengar teacher Nanda Kumar, visiting
from Malaysia. Swami Aparokshanandaji
and Swamini Divyatmanandaji contributed
to the success of the camp as well.
Students faced wintry mornings and
howling winds, but were not deterred from
Residential Course in Vedanta and Sanskrit
in Rishikesh
Arsha Vidya Newsletter - February 2012 19
attending class and temple aratis. The
Ashram organized a Ganga arati every
evening. The group was fortunate to
experience Gita Jayanti puja when the entire
text was chanted. Makar Sankranti was
celebrated on the banks of Ganga, with puja
and chanting of Aditya Hrdayam. In spite
of overcast skies, the Sun came out briefly
to grace the occasion.
There were some guest performances,
featuring bhajans and Indian classical music.
Kanchi Kamakoti Natyalaya presented their
rendition of Dashavataram and Adi
Shankara. Students watched video talks
from Pujya Swamiji’s Indian Heritage Series,
such as ‘Conformity to Dharma’ and
‘Strengthening Free Will’. Towards the end
of the course a few students presented their
understanding of a Katha Upanishad
mantra.
The course concluded on 19 Feb 2012 with
a valedictory function in which students
shared their experiences of the past few
months and were given a Certificate of
completion. Pujya Swamiji was garlanded
and pada puja performed. He delivered an
anugraha talk and blessed the students with
guruprasadam. With the blessings of
Haimavati and Gangadharesvara, the course
was a success. Students and Acharyas
express their gratitude to Swami
Suddhanandaji for providing the facilities
and being a support throughout.
Arsha Vidya Newsletter - February 2012 20
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Arsha Vidya Newsletter - February 2012 21
Çré Çaìkaräcärya’s
Käçé Païcakam
With the commentary Tatva Prakäçikä
by
Svämi Tattvavidänanda Sarasvati
Verse 3
TlH9 9¾F4|¤¹l=Pl+l 4|&¬4l+l 9|6((¬(P¸·
B¬l |H4FB4¬6l5-6¹ltPl Bl Tl|HTl5( |+=4l¤-9l+
koçeñu païcasvadhiräjamänä buddhirbhaväné pratidehageham |
sakñé çivassarvagatho’ntarätmä sä käçikä’haà nijabodharüpä ||
9|6((¬(P¸ Pratidehageham – in every home of the body, 9¾B
païcasu–five, TlH9 koçeñu – in the sheaths, H|¤¹l=Pl+l adhiräjamänä –
shining as the presiding deity, 4|&- buddhiù – intellect, ¬4l+l bhaväné –
consort of Çiva, B4¬6- sarvagataù, - all-pervading, H-6¹ltPl antarätmä – the
inner ruler, B¬l sakñé – the witness, |H4- çivaù, - Çivaù, Bl sä – that, Tl|HTl
käçikä – Käçi, H(P¸ Aham – I am, |+=4l¤-9l nijabodharüpä – having the
form of one’s own awareness.
I am that city of Käçi in the form of my own pure awareness. The all-
pervading witness, who is the inner ruler, is Lord Çiva. The intellect shining
as the presiding deity in the five sheaths in everybody is the consort of
Çiva.
Sä aham, I am that. Sä is that reality. We cannot describe the reality with any
other words except saying That. The truth is so simple and so profound that
language cannot reach it. Truth is existential, not linguistic. Yet, it has to be
communicated only through words. Therefore, we use words which signal the
truth. One such word is tat, that. Om tatsaditi nirdeço brahmaëästrividhassmåtaù
(Gita, 17-23), Brahman is referreed to in three ways, Om, tat, and sat. Sä is
a form of that alone. Saù is masculine gender, sä feminine, and tat neuter,
but the meaning is the same. The gender belongs to the language, not to the
light of awareness.
I am that Käçikä, the self-shining Awareness. The multiple experiences of lthe
waking and dream states shine in It. Deep sleep, which is absence of all
experiences, is also an experience, and it shines in that awareness. That Awareness
is the substratum, the light of lights, in which all human experience shine. That
is my essential nature.
Arsha Vidya Newsletter - February 2012 22
Käçikä is jïapti, knowingness, the Atman, the Infinite, which reflects in the finite
body-mind as sakñé, witness, witness of all cognitions and actions. It is the
witness to the entire movement of the mind, which is broadly classified as waking
consciousness, dream consciousness and the unmanifest consciousness of deep
sleep. We become conscious of something only because of the contact of the
infinite with the finite; that is the manifest consciousness. The Atman as it reflects
is the sakñé, witness, in all the three states.
Atman is sarvagata, pervading all. Generally, we think that ‘all’ is outside.
Outside of what? It cannot be outside the waking consciousness. The pot is
outside the body but not the knowingness. What kind of existence would it be
that is outside the space-like consciousness? Existence cannot be divorced from
knowingness. When we say ‘all’, that ‘all’ is indeed the content of the
consciousness. The light of knowingness pervades the entire content of the waking
consciousness. The content can be broadly divided into two categories, known
and unknown; knowingness pervades the known as well as the unknown. Or,
if the content is divided as in and out, then the space-like knowingness pervades
both in and out. That light in which the entire consciousness shines is free from
all opposites. It is free from pleasure and pain, comfort and discomfort, friend
and foe, honor and dishonor, self and non-self. Divisions and opposites bind.
As long as we are perturbed by these opposites, we are in bondage.
The opposites bind us due to identification of different kinds. Sometimes, the
identification can be very gross such as the body-identification. Sometimes, it
is very subtle like intellectual arrogance. Every identification makes us victims
of pairs of opposites. Be nirdvandva, free of opposites. Rise above the
identifications and abide as the light of lihgts, the awareness of the being, säkçi
of all bodily and mental experiences.
Fortunately, the dream state is very short lived and does not bind us much except
in rare cases where the dreams become a nightmare. Though we abide as the
witnessing awareness to the sleep state, it does not bind us. All bondage is
centered on the waking consciousness. Therefore, we need to be unperturbed,
uninvolved and disinterested witness to the content of waking consciousness,
and thus, transcend it. We should not get caught in the web of opposites. Just
as electricity of the powerhouse appears as a glow when it comes into contact
with a filament, so also the infinite Atman, Käçi, comes into contact with the
finite body-mind and reflects in the five sheaths.
In life, there is the fundamental mistake of identifivcation at different levels,
because of which they become koçäs, sheaths, which bind. There is bondage
only when we identify. The identification amounts to a sin. The Infinite is
embedded in the finite, like a shining sword hidden by the scabbard. The sheaths
are, annamaya, physical body, präëamaya, vital force, which causes all the
movements of life, manomaya, mind, vijïänamaya, the sense of doership
and änandamaya, enjoyership or the ego. Body and mind are sheaths only when
Arsha Vidya Newsletter - February 2012 23
we identify with them. If we do not identify by remaining as the witnessing
awareness, they are no more sheaths. Similarly, if one does not mistake himselof
as a doer, the intellect is no more a sheath, in spite of activity that originates in
the intellect. Similarly, when we relinquish the enjoyership, the ego is not bondage
any more.
There is bondage only because of the mistake of identification. This mistake is
called mäyä or ävidhyä. The ignorance of the individual or ävidhyä is part of
the cosmic mäyä, which is the cause of this entire universe. It is the creative power
of Brahman. Symbolically, it is presented as Bhaväni, the consort of Çiva.
You are not the body, because you are aware of it. If one were the body, one will
not know the body. As Bhagavan Ramana Maharishi says, deho na jänäti, the
body does not known ( Saddarçanam, 26). But one knows the body and therefore,
one is not the body. The eyes do not see themselves. One knows when the eyes
see and also when they do not. Therefore, one is not the eyes. A thought is the
means of cognizing an object such as a pot but it cannot cognize itself. One knows
the thought and also its absence. Therefore, one is not the mind. One is the
intelligence behind the thought, always aware of the thought. Therefore,
identification with the mind or its thought is a mistake.
The same logic applies to doership. One is not a doer unless one identifies with
the body and the organs of action. Similarly, there is no enjoyership in the absence
of identification with the sense organs. Therefore, there is a very fundamental
mistake in life of identifying with the five levels of the finite medium called upädhi.
And we have to correct this mistake. Mistakes like investing in a wrong stock
are not as harmful as this cognitive error. Another name for such a mistake is
avidyä, ignorance, which has its origin in the cosmic principle of creation.
Pratidehageham, this is a universal mistake. Bhaväni is the cosmic principle.
Çiva is the universal Being. It is our essential nature. We havge to identify with
the being. Don’t identify with the five categories mentioned above Çiva is puruña,
the fullness of Being, and buddhi is prakåti or Bhaväni, the medium in which the
fullness of the Being reflects. As the Gita says (13 – 22) puruñaù prakåtistho hi
buìkte prakåtijän guëän, puruña suffers the qualities of prakõti due to
identification with prakåti. Bhavaà samsäriëäm karoti iti Bhaväni, Bhaväni or
prakåti makes Çiva a saàsäri .
Once one knows oneself as säkäçi and desits from every identification, the sheaths
are decimated and the apprent difference between the individual and Godhead
ends. The body and vital forces continue to function normally and spontaneously
by the momentum of nature. On the other hand, as we identify, the bondage
remains in place. Be a witness to the mind, to the ego, and to all enjoyments.
As we witness the ego, it cannot survive; it simply resolves. A functional ego
may arise, but it is harmless. Mind becomes pure even as you begin to watch it;
such an ego won’t bind you. I am säkñi, I am Çiva.
Arsha Vidya Newsletter - February 2012 24
A jnana yajna was organised by Krishna Gana sabha,
Chennai from the 30
th
of October to the 4
th
of November.
2011. It was a jnana Yajna given by Sri Swami
Santatmananda. It was maiden venture for the Swami in
Chennai. The Topic of the Yajna was an unique one- a
modern title- IT IS HERE & NOW. It was well received
by the public.
Everyday the jnana Yajna was blessed by giants in the field
of Vedanta. One the inauguration Day Sri Swami
Omkarananda blessed the venture . He highlighted the
importance of Moksha- He said Here represents place and
Now indicates time. One should strive to gain atma jnana
here and now. It is not a thing to be acquired. It is already
there as the ever present one as Advaita. He said that Swami Santatmananda is a sishya
of the famous traditional Guru Swami Dayananda Saraswati- a sampradaya Guru. Chennai
is blessed to listen to Swami Santatmananda. The hall was full with a thousand listeners
on the first day.
The Yagna was given in the mini hall from the second day. Sri Swami Nityananda Giri
gave the benediction blessing Swami Santatmananda. On the third day Sri Swami
Paramarthananda blessed the Yajna of the Swami. In a delectable way Sri Swami
Santatmananda presented the topic. on the fourth day Sri Swami Abhiramananda and
Sri Swami Suvijnanananda gave the blessings. They said the unique topic is the content
of the Upanishads urging seekers to achieve this task of understanding the Self here and
now.
On the fifth day Sri Ranganatha Yatheendra Maha Desikan gave the benediction. He traced
the growth of Praveen who blossomed as Swami Santatmananda. On the concluding daySri
Swami Suddhanada Saraswati the founder of Samvit Sagar ashrams blessed the venture.
To talk on a general topic one needs expertise. Swami Santatmananda exhibited that in a
unique way. Everyday the hall was full. People of Chennai were blessed to have the Jnan
Yajna. They wanted such talks to be given frequently by Swami Santatmananda.
Five of the Swamis who gave the benedictions and Swami Santatmananda are all disciples
of Swami Dayananda Saraswati.
A Jnana Yajna by
Sri Swami Santatmananda
Arsha Vidya Newsletter - February 2012 25
Arsha Vidya Bhavan, Pondicherry
celebrated its 18
th
Anniversary from the 9
th

of January to the 11
th
of January 2012 The
function was conducted in Jayaram Kalyana
Mandapam , Pondicherry on all the three
days in the evenings from 6-45 to 8-45 p.m.
The proceedings were in Tamil all through.
Swami Suvijnanananda Saraswati, disciple
of Pujyasri Swami Dayananda Saraswati
was invited to give the talks on Ezham
Arivu - Enge Thedugurai- ( Seventh State
of Consciousness- Where seeketh Thou this?
) on all the three days. The caption was new
and audience had thronged the hall in full
to know what this topic was. The eagerness,
coupled with commitment and love for
Vedanta was found in abundance in the
audience, who listened to the talks in rapt
attention on all the three days.
On the inaugural day Swami
Tattwabhodananda Saraswati
introduced the speaker and also
the topic. He said this topic had
nothing to do with the title of
the recently released Tamil
movie and this topic was
Vedanta out and out. The seven
stages of awareness, he said,
were sabda, sparsa, roopa, rasa,
gandha, manas (which includes
the buddhi, chitta and ahankara).
That because of which these
function was the seventh state of
consciousness.
The speaker Swami Suvijnanananda
emphasized that all these were necessary for
transactions in life. He traced the saga of the
jiva as samsara yatra. When the jiva wanted
Anniversary of Arsha Vidya Bhavan,
Pondicherry.
Arsha Vidya Newsletter - February 2012 26
to know the goal and the means it became
a jeeva yatra and here came the place of
Veda and the sampradaya Guru who
unfolded the Vedanta. The speaker
connected the topic to Karma Yoga,
Upasana yoga, Jnanayoga and finally to
jnana, and moksha.
On the concluding Day (11th Jan, 2012) the
Peetadhipathi of Koviloor Matt Sri
Mahasannidhanam Maiyappa Jnana
Desika Swamigal was welcomed and
honoured in a traditional way. The Pontiff
of this Koviloor Mautt gave the anugraha
Bhashanam in Tamil.
All the talks and programmes were in
Tamil. The function concluded with a talk
by Swami Tattwabhodananda exhorting the
audience to get them committed to the
classes on yoga and Vedanta
Arsha Vidya Newsletter - February 2012 27
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Courtesy:
“Sudharma” dt. 29.1.12
Arsha Vidya Newsletter - February 2012 28
Mysore, January 30
“The culture of India is too strong to go to
extinct”, opined Prof. a.V. Narasimha
Murthy (AVN), Chairman, Bharathiya Vidya
Bhavan (BVB), Mysore.
He was speaking at a programme organized
by Arshavidya Gurukula for the release of
the book Bhagavadgita-Mane Maneyalli
Adhyayana written by Swami Dayananda
Saraswati at JSS Law College, in
Kuvembunagar here yesterday.
“Several westerners attempted to erode the
Indian culture but finally swere influenced
by its purity and richness. The grandma
talers literally became the foundation for
Indian culture aptly supported by the moral
stories drawn from great epics like
Ramayana and Mahabharatha. Similarly,
Gita is true to nature even today”, he said.
Addressing the gathering, Sanskrit Scholar
H.V. Nagaraj Rao pointed out that Gita had
been translated to hundreds of languages
indicating the quality of the substance.
The last two volumes of the book were
released by Swamini Swathmanishtananda
Saraswathi. Swamini Varadananda
Saraswathi was present.
Courtesy:
“Star of Mysore”, 30
th
January 2012
IMG.1266Mysore1, 1319Dharwad2,
1321Dharward
Indian Culture can never go extinct:
Prof. AVN
Arsha Vidya Newsletter - February 2012 29
Venkata Appala Chari, who translated
the ‘Bhagavad Gita’ into Urdu. Photo:
G. Ramakrishna Venkata Appala Chari
translates the holy book into Urdu
In mundane imagination, a book titled
‘Naghme Ilahi’ will perhaps invoke the
image of classical Sufi saints in ecstasy
of God’s praise. But hardly does it
occur to even the most devout Hindus
that the title literally translates into
‘Bhagavad Gita’!
If this Urdu translation of the hymn
from Hindu mythology raises many
eyebrows, the translator S.T. Venkata
Appala Chari, who achieved this task at 74
surprises many more. Now 83, Mr. Chari,
who retired as the Statistical Officer in the
Education Department long ago, claims that
his is the most authentic Urdu translation
of the hymn. “I finished the work in one
year, and got it published in 2003. In 18
chapters, it contains the translation of the
meanings of 700 slokas,” said Mr.Chari.
The job was not as simple as said. Effort to
script the slokas in Urdu failed due to many
differences between the languages in terms
of pronunciation. Barriers were encountered
in translating a few words such as
‘Parashakthi’ and ‘Paramapadam’, and in
explaining the relevance of a few
mythological characters. These were
effectively addressed by providing a
Now read Bhagavad Gita
from right to left!
http://www.thehindu.com/news/cities/Hyderabad/article2915419.ece?homepage=true
SWATHI. V
glossary. “During Mughal period, the
Bhagavad Gita was translated into Persian
tongue. There have been a few recent Urdu
translations too, but not very meaningful
ones. I am satisfied that my translation is
faithful to the original,” Mr. Chari says.
The Nawabi tongue came more naturally to
Mr.Chari than either Telugu or Sanskrit, as
he had studied up to graduation with Urdu
as language medium.
“I owe my penchant for and knowledge of
Urdu to my high school teacher, Khadar
Husain Khan, who would call me ‘111’
referring to my Vaishnavite symbols,” he
recalled fondly.
The octogenarian is now busy working on
the manuscript of a 50-year-old Telugu-
Urdu dictionary.
Arsha Vidya Newsletter - February 2012 30
Padmanabha Temple’s Other
Treasure: Palm Leaves
Source: Hindu Press International
INDIA, December 25, 2011 (The HIndu):
The State Archives Department is digitizing
the Mathilakom records (old palm leaf
manuscripts of Padmanabhaswamy temple in
Thiruvananthapuram) as part of the second
phase of digitization of old records. The
records throw light on the history of the
temple, and digitization might help in
researching the records and finding missing
links. There is renewed interest in the
records because of the finding of large
quantum of wealth in the temple vaults.
Assistant Archivist Ashok Kumar told The
Hindu that the State Archives had the largest
collection of palm leaf records in the whole
of Asia. The Department had plans to
digitize all of them so that the information
could be preserved. (The cadjan manuscripts
were susceptible to climatic conditions). The
process involved cleaning and scanning of
the records and conversion into portable
document format. “A few of the preserved
records date back to the 14th century A.D.
but most are around 200 years old”, Mr.
Ashok Kumar said.
The Department had entrusted the
digitization process to the Centre for
Development of Imaging Technology (C-
DIT) and work had started on the first phase
four years ago. The records digitized so far
included those on palm leaves, bamboo
splints, copper plates and paper. Altogether
110,000 records were digitized including
about 1000 churnas, paper records and rare
News & Views
documents. About 12,500 microfilmed
records were converted to digital form. The
Department is now focusing particularly on
the Mathilakom records. They contain
information pertaining to the temple
administration of the past.
Many of the age old rituals still being
followed in the Padmanabhaswamy temple
had their origins during the administration
of the temple under the kings of Travancore.
The Department proposes to complete the
second phase by March next year subject to
availability of funds. 250,000 rupees had
been allocated for the project this year.
Record Number of Pilgrims
Visits Vaishno Devi
Source
JAMMU, INDIA, December 26, 2011
(Zeenews): A record number of 9.9 million
pilgrims from India and abroad visited the
Hindu shrine of Mata Vaishno Devi in
Jammu region this year, an official said on
Sunday.
The Shri Mata Vaishno Devi Shrine Board
(SMVDSB) said the number of pilgrims has
been increasing by about a million every
year in the last four years. “We are any time
about to touch the figure of 10 million
pilgrims,” Board additional chief executive
officer MK Bhandari said.
The number of pilgrims in 2010 was 8.75
million. The board was formed in 1986 to
manage the shrine. “That time the number
of pilgrims visiting the shrine was 1.3
million,” Bhandari said.
Arsha Vidya Newsletter - February 2012 31
World Sanskrit Conference
at New Delhi, Jan 5-10, 2012
Source
NEW DELHI, INDIA, December, 2011: The
15th World Sanskrit Conference, organized
by Rashtriya Sanskrit Sansthan, New Delhi
in association with the International
Association of Sanskrit Studies, will be
inaugurated by Honorable Prime Minister of
India Dr. Manmohan Singh at Vigyan
Bhavan, New Delhi on January 5, 2012 at
10 a.m.
Rashtriya Sanskrit Sansthan will release the
catalogue of approximately 57,000
manuscripts belonging to its Ganganatha Jha
Campus. The catalogue in ten volumes in
hard copies will be released in the inaugural
session of the Conference and it will also
be uploaded on the website of the Sansthan.
A Sanskrit Book Fair is being arranged in
the premises of the Indira Gandhi National
Centre for Arts. The exhibitions and around
105 book-stalls in the Book Fair will remain
open during conference days for scholars,
students, delegates and Sanskrit lovers. The
fair will feature revitalization of knowledge
systems through manuscript wealth with
focus on scientific traditions of India,
Sanskrit and Sanskritic inscriptions in South
East Asia, Historical traditions of India
through manuscripts, Exhibition on
Information Technology and computer tools
related to Sanskrit.
The Conference will operate in twenty
sections. About eight sessions will be
running concurrently in four cakras (slots)
on most of the days. Sections include: Veda;
Linguistics; Epics and Puranas; Tantra and
Agamas; Poetry, Drama and Aesthetics;
Sanskrit and Asian Languages and
Literatures; Sanskrit and Science; Buddhist
Studies; Jain Studies; Philosophies; Religious
Studies; Ritual Studies; Epigraphy; Sanskrit
in Technological World; Modern Sanskrit
Literature; Pandit-parishad; Law and Society;
and Manuscriptology.
The 15th World Sanskrit Conference is
going to be an important meet of Sanskrit
scholars of various Universities and
Institutions of the world who are working
in different disciplines of Sanskrit Studies.
Likely two hundred foreign delegates and
one thousand Indian delegates will
participate in the conference. They will
interact and deliberate upon important issues
of Sanskrit learning and research in the
global scenario and present the essence of
wisdom as well as the treasures from the
Sanskrit-based knowledge systems. Visit
sanskrit.nic.in for more details
First Veda Sammelanam Of
North America
Source
UNITED STATES, February 2012: Sringeri
Vidya Bharati Foundation Inc., USA, is
organizing the first Veda Sammelanam of
North America at the Sharada Temple in
Stroudsburg, Pennsylvania, on Saturday,
April 14. Vedic Scholars, Priests, Agama/
Sastra Pundits, Shivacharyas and
Bhattacharyas from USA and Canada are
invited to participate.
This coincides with the 100th year of
ascension to the spiritual throne of the 34th
Pontiff of the Sringeri Sharada Peetham,
Jagadguru Sri Sri Chandrasekara Bharati
Mahaswamiji. The program will include a
ceremonious procession of the Vedic
scriptures, recitation of all the four Vedas,
an elaborate Vedic offering to Goddess
Sharadamba, a lecture-cum-demonstration of
various recitation practices, talks and
honoring of the Pundits. Additional details
can be found at source above
Arsha Vidya Newsletter - February 2012 32
BREAKING INDIA- WESTERN INTERVENTIONS IN DRAVIDIAN AND DALIT
FAULTINESS
By Rajiv Malhotra and Aravindan Neelakandan
Publishers: Amaryllis Pages: 640
Price: Rs.695/ US $20
BOOK REVIEW
Arsha Vidya Newsletter
Annual Subscription: Rs.180/-
Published by V. Sivaprasad
Trustee, Sruti Seva Trust, Anaikatti, Coimbatore 641108
Edited by S. Srinivasan - 0422-2657001
Printed by B. Rajkumar, Rasi Graphics Pvt. Ltd.,
40 Peters Road, Madras 600014. Ph. 28132790, 28131232
This book has been written after 5 years of
research. Analysis has been done over 19
chapters.
Three global networks that have well
established operating bases inside India,
undermine India’s integrity. First is Islamic
radicalism linked with Pakistan. Second is
Marxist radicals supported by China. Third
is Dravidian and Dalit identity separatism
being fostered by the West.
The focus is on the role of U.S. and
European Churches, academics, foundations,
Government and human rights groups in
fostering separation. It tracks money trails
that start out claiming to be for education,
human rights and empowerment training
but end up in programmes designed to
misguide Indian youth to separatist
thinking.
The British to suit their colonial interests
had the policy of divide and rule. Hence
they created a myth that Aryans and
Dravidians are separate races. Christian
evangelists and local Politicians use this
myth for their selfish ends. Christian
organizations in the West spread false
propaganda that Dalits and religious
minorities are persecuted in India.
The Aryan race theory has been rejected by
Europe. But the academics and media in
India still hold on to Aryan invasion
theory. Many such myths are systematically
manufactured and disseminated through
entrenched channels with ulterior motive.
A Tamil translation of this English book is
also available.
This book is a “MUST READ” for those
who are concerned about the unity of India
and interested in preserving the cultural and
religious legacy of India.
Review by N. Avinashilingam
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Date of Publication : 30th of every month
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Arsha Vidya
Newsletter
Arsha Vidya
Newsletter
Vol. 12 March 2011 Issue 3
Pujya Swamiji addressing a large gathering on “Grace” at the
Sri Shanmukhananda Chandrasekharendra Saraswati Hall, Mumbai
on the 13
th
of February 2011
Arsha Vidya Newsletter - March 2011 1
Arsha Vidya Pitham
Swami Dayananda Ashram
Sri Gangadhareswar Trust
Purani Jhadi, Rishikesh
Pin 249 201, Uttarakhanda
Ph.0135-2431769
Fax: 0135 2430769
Website: www.dayananda.org
Email: dayas1088@hotmail.com
Board of Trustees:
Chairman:
Swami Dayananda
Saraswati
Trustees:
Swami Suddhananda
Swami Aparokshananda
Swami Hamsananda
Sri Rajnikant
Sri M.G. Srinivasan
Arsha Vijnana Gurukulam
72, Bharat Nagar
Amaravathi Road, Nagpur
Maharashtra 410 033
Phone: 91-0712-2523768
Emai: brahmapra@gmail.com
Board of Trustees
Paramount Trustee:
Swami Dayananda Saraswati
President
Rajashree Shrikant Jichkar,
Secretary
Madhav Babasaheb Solao,
Trustees:
Ramesh Bhaurao Girde
Avinash Narayanprasad Pande
Madhav Chintaman Kinkhede
Ramesh alias Nana Pandurang
Gawande
Rajendra Wamanrao Korde
Arsha Vidya Gurukulam
Institute of Vedanta and Sanskrit
Sruti Seva Trust
Anaikatti P.O.
Coimbatore 641 108
Tel. 0422-2657001,
Fax 91-0422-2657002
Web Site : "http://www.arshavidya.in"
Email: office@arshavidya.in
Board of Trustees:
Paramount Trustee:
Swami Dayananda Saraswati
Chairman:
R. Santharam
Trustees:
C. Soundar Raj
P.R.Ramasubrahmaneya Rajhah
Ravi Sam
N.K. Kejriwal
T.A. Kandasamy Pillai
Ravi Gupta
M. Krishnan
Secretary:
V. Sivaprasad
Arsha Vidya Gurukulam
Institute of Vedanta and
Sanskrit
P.O. Box No.1059
Saylorsburg, PA, 18353, USA
Tel: 570-992-2339
Fax: 570-992-7150
570-992-9617
Web Site : "http://www.arshavidya.org"
Books Dept. : "http://books.arshavidya.org"
Board of Directors:
President:
Swami Dayananda Saraswati
Vice Presidents:
Swami Viditatmananda Saraswati
Swami Tattvavidananda Saraswati
Secretary:
Anand Gupta
Treasurer:
Piyush and Avantika Shah
Asst. Secretary:
Dr. Carol Whitfield
Directors:
Drs.N.Balasubramaniam (Bala) & Arul
Ajay & Bharati Chanchani
Dr.Urmila Gujarathi
Sharad & Lata Pimplaskar
Dr.V.B. Prathikanti & Sakubai
Dr.Sundar Ramaswamy(Dhira) & Usha
Dr.L.Mohan & Vinita Rao
V.B.Somasundaram and Dr.Anasuya
Bhagubhai and Janaki Tailor
Dr.Ashok Chhabra & Martha Doherty
Vijay and Pammi Kapoor
Associate Board of Directors:
Dr.Soma & Nagaveni Avva
Dr.Ravindra Bathina
Dr.Mahesh & Maheswari Desai
Dr.Pramod & Lata Deshmukh
Dr.T.A.Gopal & Lata
Dr.Kamlesh & Smita Gosai
Dr.Haren Joshi & Pratima Tolat
Dr.Arun & Mangala Puranik
G.S. Raman & Gita
Dr.Bhagabat & Pushpalakshmi Sahu
Rakesh Sharma
Arsha Vidya Newsletter - March 2011 1
Arsha Vidya
Newsletter
In fearless voice may
we proclaim
The Rishi's message
from all house-tops
And bring the men
of different claim
To a fold of Love
where oneness lasts!
Arsha Vidya Newsletter - March 2011 2
kQae pin;dœ
Kaöhopaniñad
2.3.15
4(l B4 9|¬H-6 ¢(4F4( ¤-¤4-·
H¤ Pt4l5P6l ¬4t46l4&«+HlB+P¸· -·(·{-
yadä sarve prabhidyante hådayasyeha granthayaù |
atha martyo’måto bhavatyetävaddhyanuçäsanam | 2|3|15
15. When all the knots of the heart are severed here, then the mortal
becomes immortal, This is the message of the Vedanta scriptures.
This stanza is a continuation of the idea given out in the previous
mantra.
Yadä Hådayasya sarve granthayaù prabhidyante : Úranthi means
a knot. We have seen this in the Mundaka Upanishad also. It refers
to the knot that really binds the Ätma to the physical body. It refers
not only to this physical body but to other physical bodies that one
would assume later. This was also the binding factor previously to
the various bodies that one had assumed before. And this would be
the binding factor to other bodies they would assume in future. If one
assumed a physical body, it was caused by Karma. Karma was the
cause for the Ätma to get bound to the body. Here Karma means the
karma phala and this is achieved by Käma and kriya. Käma, the desire
is another strand of that Granthi and is centred on the individual. This
individual, in reality, is Ätma but has a false notion about himself.
This is due to ignorance— Avidyä. Avidyä has two aspects: one is
avarana and the other is vikñepa. This Avidyä or ajïänam is called
Avidyä pratyaya and is called hådayasya granthayaù. These knots get
resolved for good here itself—iha prapidyantey, even while one is alive.
Like even a knot which does not get easily resolved, the false notions
about oneself like ‘this sarira is mine’, ‘this is my wealth’, ‘I am sukhi
or dukhi’ are very firm. In sleep these notions will not be there but
Arsha Vidya Newsletter - March 2011 3
when one gets up in the morning he will be more dull than what he
was before. Sleep by itself does not cause any problem.
This Avidyä pratyaya is to be eliminated by jïänam because it is
born of ignorance. The false notion is to be corrected by right
knowledge. In the wake of the knowledge ‘brahmaivähamasmi’, this
cognition has to take place. All that one has to know is what is
Brahman and how can that be Ätma. Then all negation—apavada—
takes place and he recognizes that the pratyak Ätma is Brahman, and
it is Satyam Jïänam and Anantam.
Brahma jïänam is not such a jïänam that it allows the other notion
also to exist. Knowledge is opposed to error. Error and ignorance
will have to go when the knowledge takes place. It is opposed to
ajïänam. All false notions about oneself will go. It is not that one is
attacking the false notion. One is only trying to understand what the
Vastu is. When the Vastu is known, all false notions disappear and
get nullified. Jïäna virodhi is ajïänam and ajïäna virodhi is jïänam.
All the desires along with their roots disappear. Müla, the source is
gone in the wake of the knowledge of Ätma. It is said: mülataù
vinaçyanti. Then, the one who is subject to mortality is freed from
it. Martyaù amåuto bhavati; mukto bhavati. This much alone is
‘anuçasanam -upadeça—teaching of the Vedanta and there is nothing
more-na adhikam asti.
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64l\4Pl4¬P6t4P|6 |4!4’œ’œ-4l 7t4PT ¬4|-6+ -·(·{\
çataà caikä ca hådayasya näòyastäsäà mürdhänamabhiniùsåtaikä |
tayordhvamäyannamåtatvameti viñvaììnyä utkramaeëe bhavanti ||
2|3|16
To be continued..
Arsha Vidya Newsletter - March 2011 4
Åñi - Ätreya; Chandas - Anuñöubh; Devat ä - Çré Rudraù
Dhyäna-Çloka
HlTTT7 ¤+|9 74¬-6l— (4l|P9 ¬lF4|6 B-(¤l+P¸·
\4l-P(H P(+l449 (-4l 46 4l¤6+ 44l+P¸+
äkarëakåñöe dhanuñi jvalantéà devémiñuà bhäsvati sandadhänam |
dhyäenmaheçaà mahanéyaveñaà devyä yutaà yodhatanuà yuvänam |
May one meditate upon Lord Çiva, who has fixed the radiant arrow that is pulled up to
the ear on the shining bow, who has a beautiful form, who has body like that of a warrior,
who is young and who is united with Goddess Pärvaté.
A dhyäna-çloka always describes a form of the Lord. Keeping dhyäna-çloka in mind, the
sculptors visualise the form and then begin sculpting a given image. They have rules
pertaining to the measurements of the face, shoulders and so on, in proportion to the height
of the image. Here, too, one visualises the form of the Lord in keeping with the dhyäna-
çloka and offers the prayer.
Result for chanting the first mantra: One who chants this mantra while circumambulating,
gains the grace of the Lord, the päpas are destroyed and one gains leadership qualities.
+PF6 6ã P¸-44 76l 6¸ ²94 +P-·
+PF6 HF6 ¤-4+ 4¸-4lP6 6 +P-+ {+
nama×ste rudra mÞnyava× uÞto tÞ iña×veÞ namaù |
nama×ste astuÞ dhanva×ne baÞhubhyä×muÞta teÞ namaù || 1 ||
namaù – salutation; te – to you; Rudra – O Lord Rudra!; manyave – to (your) anger; uto
– and also; te iñave - unto your arrow; namaù – salutation; - te – to you; astu – let it
be; dhanvane – unto the bow; bähubhyäm – for both hands (holding the bow and arrow);
uta – and also; te – to you; namaù – salutation.
O Lord Rudra! Salutations to you, to your anger and also to your arrow. Salutations to
(your) bow and also to both your hands (holding the bow and arrow). Salutations to you
(again).
Çré Rudram
Mantra 01
Arsha Vidya Newsletter - March 2011 5
This is the first mantra of the Rudrädhyäya. Éçvara, the Lord, is visualised for
upäasanä as one who has bow and arrow in his hands. As Rudra, his anger,
his bow and arrows, are all saluted. The jéva, who is aware of his or her
omissions and commissions looks upon the Lord as a chastiser, being the giver
of the fruits of actions, karma-phala-dätä. Even though the Lord, as the giver of
the fruits of actions, is viewed as a source of all-knowledge, wealth, progeny,
intelligence, memory, brilliance and so on, the prayer is for grace which will
neutralise the ordained undesirable results for one’s own omissions and
commissions.
One sows the karma-béja, seed of action, and reaps its fruits. The päpa can express
at the level of the body, or through tragedies around, making one’s life sad.
It can even stand against one’s spiritual pursuit. Karma phala being avaçyam
bhävi, a happening with certainty, one has to go through the bhoga, experience.
Namaskära, salutation, can be physical or even vocal. Both are kriyä. For this
kriyä, the result is neutralisation of the päpa. The Lord then appears as saumya-
mürti, benevolent form. That is how one wishes to relate to Éçvara. Even though
he is relentless, one would like a form in which he is a blessing to the person.
The angry form, by prayer, is transformed into one of blessing. Thus, manyave
namaù, unto the one who has manyu, anger, my salutation. The Lord is as though
angry because his laws give me unpleasant results too. They seem to come
from an angry person, even though they are results of my past actions. Suppose
he is subject to anger then he is bound to have an unconscious with core issues!
O Rudra! May this act of salutation produce the desired result! Namaù manyave,
for your anger one more salutation, unto your arrow my salutation. Unto the
hands that use them, my salutation. Let these arrows and bow become a
blessing for me. May you be my protector, rakñaka!
Rudra can be a bädhaka, punisher or a rakñaka, protector and therefore, the äyudhäs
are for both. The same Rudra who was a punisher is now going to be a
protector. In this mantra, the Lord appears as if he is going to get me. So I
first surrender to him;. In the Mahäbhärata, when Açvatthäma sent the
Närayanästra to destroy the Päëòaväs, Päëòaväs bowed down; the act being
one of surrender without opposing it, they were not harmed by the astra, missile.
Furthermore, I also offer my salutation to the hands that send the arrows, since
they have karma phala dätåtva. They are the hands that shape the results in
accordance with the laws. But I cannot handle these results. Because of my
salutation to the hands, the bow and the arrows of the Lord, they become
protective.
To be continued..
Arsha Vidya Newsletter - March 2011 6
Swami Dayananda Ashram, Rishikesh will be
conducting
a 8-Day Residential
and
Intensive Iyengar Yoga Course
from 19
th
April –26th April 2011
with Sri. Nanda Kumar a certified Iyengar Yoga teacher and a
student of Swami Dayananda Saraswati.
Interested participants are requested to apply
for the camp on or before before 15th March 2011.
An online application form could be submitted through our
Website at www.dayananda.org
or
it could be obtained by sending an e-mail or
by post from our Ashram
ADDRESS FOR COMMUNICATION
Swami Santatmananda Saraswati
Swami Dayananda Ashram, Purani Jhadi, Post Box No.30
Rishikesh-249201 ( Uttarakhanda), India
CONTACT INFORMATION
Ashram Phone Number: +91-135-2430769/ 2431769.
Ashram Contact Email: dayanandacamps2011@gmail.com
Yoga Instructors Email: yogiyaar@gmail.com
Arsha Vidya Newsletter - March 2011 7
By the grace of Pujya
Swamiji, under the
guidance of Swamini
Brahmprakasananda the
students of the Three-Year
Course in Vedanta &
Sanskrit at the Arsha
Vijnana Gurukulam,
Vedapuri (Nagpur)
completed the first year of
their course on the 3
rd
of
February, 2011. Nineteen
students, hailing from all
over India and also
Malayasia & Reunion
Islands have been attending the Course.
Amidst the beautiful and tranquil
surroundings of the Dandakaranya forest,
classes on the Kena and Mundaka Upanisads,
Gita, Vedic Chanting and Sanskrit Grammar
were regularly conducted during the past
one year.
Swamini Brahmaparkasanandaji had started
for them classes on the Taittiriya Upanishad
with Sri Sankara’s commentary. Classes on
Pancadasi of Vidyaranya was also started in
this period. Sivaprakasa Caitanya conducted
classes on Vedic Chanting Sanskrit
Grammar.
All the students made a trip to the Ashram
at Amboli for the summer and continued
their Sastra studies, enjoying both the
pleasant weather and the great hospitality
offered by Sri and Smt. Giri. They returned
to Vedapuri in June. During the year, the
group also made short trips to Kolhapur,
Ramtek and Goa visiting various temples.
Recently they went to Manjakkudi and
participated in the function held in honour
of Pujya Swamiji.
Festivals such as Guru Purnima, Sivaratri,
Gita Jayanti and Ganesa Caturthi were
celebrated with verve and enthusiasm. A
lakñärcana for Pujya Swamiji was organized
on 21
st
August, 2010. In January Bhoomi
Pooja for the upcoming Brahmcarini Hostel
took place. All in all it has been an eventful
year and a great learning experience for all
the students.
The students hope to continue and intensify
their studies in the coming year. They look
forward to their stay at Arsha Vidya
Gurukulam, Anaikatti and be blessed by
Pujya Swamiji.
— Dhruva
Three Year Course in Vedanta & Sanskrit at
Arsha Vijnana Gurukulam, Vedapuri, Nagpur
Arsha Vidya Newsletter - March 2011 8
The garden city of Bangalore
extended a very warm, gracious
and respectful welcome to Pujya
Swami Dayananda Saraswati on
the 4 February, 2011. Banners
and festoons were put up at all
strategic places in the city
informing about Swamiji’s talks.
People gathered in large
numbers for morning guided
meditation classes. The chill
weather did not prove a
deterrent to the many, who
eagerly participated in the
morning meditation sessions. The guided
mediation helped them to rejuvenate and
rediscover self. The evening lectures drew
record number of people who listened in
rapt attention.
Swamiji delivered series of lectures on
“Living the Learning”. His lectures unfolded
a holistic approach to living, bringing in
some meaning into our life. His lectures
highlighted that key to blossoming into a
human being is in cultivating compassion
to fellow being.
Swamiji addressed a gathering of CEOs in
Bangaluru on 4 February, 2011. He
introduced AIM for Seva and the
vision behind the movement.
His topic “Transformational
Leadership” was an eye opener
to the younger generation - a
meeting with a true friend,
philosopher and a guide.
The first book to be released on
this occasion was ‘Breaking
India’ written by Rajiv Malhotra
and Aravindan Neelakandan.
This book focuses on how
India’s integrity is being
Living The Learning -
Swami Dayananda Saraswatis Talk in Bangalore
Date : February 20, 2011
Arsha Vidya Newsletter - March 2011 9
undermined by global networks that have
well-established operating bases inside
India.
Kannada version of the Bhagavad Gita
Home Study of Pujya Swamiji, volume 4
and 5 containing chapters 7 to 12 were
released by Swamiji. The English version
had been translated into Kannada by
Swamini Varadananda Saraswatiji.
The Bhagavad Gita Home Study is not just
another Gita Book. It is classroom teaching
and presented to the reader as a program
for self-study. While reading one can
actually feel that he or she is listening to
the Guru directly in the classroom.
On the 5 February, the film ‘A day at the
Chatralaya’ was screened for the gathering.
On 6 February, a very special movie on
Swamiji called ‘Satabhishekham’ was
screened which showed all of Swamiji’s
activities dedicated to the community. This
was followed by Swamiji’s address. Later
yagna prasada was distributed to the
gathering. Books by Swamiji were well
received at Arsha Vidya Research and
Publication counter in the venue.
Arsha Vidya Newsletter - March 2011 10
Pujya Swamiji arrived in Mumbai for a
three-day program which started with a
full- day seminar on “Personal Re-
Organization” at the Padma Shri
Subbulaxmi Hall on the 12th February 2011,
a Sunday morning talk on “Grace” at the
Sri Shanmukhananda Chandrasekharendra
Saraswati Hall and an evening talk on the
14th February 2011 on “An essential verse
of the Bhagawad Gita” at the Bharatiya
Vidya Bhavan.
As always Pujya Swamiji held his
audiences spell bound and time vanished
while his upadesha flowed like the Ganges
River in torrential form.
The Personal Re-Organisation seminar
lasting the full day was supposed to break
for lunch and then start the third and last
session of the day. So absorbing was the
seminar that the audience continued
listening to Pujya Swamiji and submitted
questions and the participants had a late
lunch in the afternoon.
Pujya Swamiji’s rendition of managing
one raga dvesha as a method of handling
the world was revealing and absorbing. He
suggested that instead of trying to change
the world which is impossible, we need to
change ourselves and accommodate the
world and that no one could live without
relating to the world. Success is managing
ones raga dvesha in accordance with the
principles of dharma.
At the evening function, the Hindi
Edition of the “Bhagavad Gita” was
launched and free copies were given to
various dignitaries in the audience. Shri
Shankar - President of the Shanmukhananda
auditorium spoke in glowing terms about
Pujya Swamiji and how lucky the audience
was to hear him. Pujya Swamiji then went
on to explain that “ all that is here is Isvara”
and that the whole creation is the glorious
manifestation of Isvara. There is nothing
here other than Isvara so we can worship
Him in any form we chose to. Worshipping
Isvara by performance of ones’ actions,
human beings can get success”.
The next day in the evening Pujya
Swamiji delivered the “Bharatiya Vidya
Bhavan” Memorial lecture on “An essential
verse of the Bhagawad Gita”, and his own
unique and wondrous way, linked Dharma
as an essential way to Moksha, linking the
two as two sides of the same coin. Dharma
makes one fearless and accepting. Citing
verse 46 of the 18th Chapter, Pujya Swamiji
again emphasized the importance of
recognizing that everything here is manifest
as Isvara and that material and knowledge
are inseparable.
As always Pujya Swamiji’s stay was too
short and the Mumbai audiences were
blessed as even the desert that needs the
rain.
“ON GRACE”
Talk by Pujya Swamiji in Mumbai
Arsha Vidya Newsletter - March 2011 11
On the 2
nd
of March 2011—the Maha Sivaratri Day, Pujya Swamiji gave Sannyäsa dékñä
to five of his students: Daksha Chaitanya , Deva Chaitanya , Guhapriya Chaitanya,
Brni.Leeva Devi Caumul and Parama Chaitanya .
Purvashrama Name Sanyasi Name
1) Daksha Chaitanya Swami Susantananda Saraswati
2) Deva Chaitanya Swami Devatmananda Saraswati
3) Guhapriya Chaitanya Swamini Guhapriyananda Saraswati
4) Brni.Leeva Devi Swamini Lakshyananda Saraswati
5) Parama Chaitanya Swamini Paramananda Saraswati
Pujya Swamiji also gave Brahmacharini Diksha to Poongothai. She was named Viswa
Chaitanya.
On the 8
th
of March 2011, Pujya Swamiji gave Sanyas Diksha to three of his students:
Paritushta Chaitanya , Prathiba Chaitanya and Brni. Kalyani .
Purvashrama Name Sannyasi Name
1) Paritushta Chaitanya Swami Paritushtananda Saraswati
2) Prathiba Chaitanya Swamini Prathibananda Saraswati
3) Brni. Kalyani Swamini Nithya Kalyana Saraswati
Maha Sivaratri at Rishikesh Ashram
Arsha Vidya Newsletter - March 2011 12
On 17
th
march, a bhandara
(feeding the sadhus) was
organized at the Rishikesh
ashram. As many as 3000
sanyasis participated and had
lunch in the ashram.
Arranging such bhandaras is
nothing new for ashram or its
office bearers. However, what
surprised me and all the
campers on 17
th
, was the scale
on which bhandara was
planned. Every time 100 to 300
sadhus were offered food
but this time, there was open
invitation. Every sadhu/ residing in
Rishikesh,can have lunch.This is known
as samsthi bhandara.
Preparations for the bhandara started 72
hours before i.e. on the evening of the 14
th
.
Three types of sweets were prepared
and offered. Tons of flour, ghee and
sugar continued to arrive and were
consumed as soon as they reached the
cooking area. As many as 15 sweet
makers worked for more then 48 hours.
Another team prepared vegetables, puris;
dal and rice. How ever, their work began
on 16
th
only so that stale food is not served
to the sanyasis.
The food was delicious. Every one enjoyed
it. Serving of food was done in batches.
Mahatmas /managing various ashrams
of Rishikesh had special seats
and lunch with Pujya Swamiji..
Their immediate followers also got
special attention. This was
followed by the other sanyasis.
After the lunch every sanyasi was
given a dakshina of Rs. 100/ and
a shawl.
The whole serving program took
more then three hours and it was
amazingly well organised..
Report by Vipin Trivedi
Bhandara at Rishikesh
Arsha Vidya Newsletter - March 2011 13
With the blessings of Pujya Sri Swamiji, a most unique bhandara was organized
by Swami Dayananda Ashram on the 17
th
March, 2011 at the Rishikesh ashram,
in a grand way.
It was a samashti bhandara- one in which Sadhus and Mahatmas from all over
were invited to join in bhiksha. A bhandara of such a kind is not easily witnessed
in one’s lifetime.
As the slated hour approached, Mahatmas and Sadhus came in thousands.
Wherever one turned, there were Sadhus adorning the place. It was a sight to
behold Pujya Sri Swamiji, as he most graciously greeted and received every
Sadhu personally.
Revered Swami Divyananda Mahamandaleswar of Kailash ashram and Revered
Swami Vimalananda of the Divine Life Society graced the occasion. Swami
Divyananda addressed the students and devotees.
An excellent repast had been prepared, with elaborate arrangements that had
begun days before the bhandara. Many devotees and students partook in the
privilege of serving the Mahatmas with reverence and care.
It was a uniquely fulfilling sight too. Many of us felt as though our own hunger
had been satiated merely by witnessing the bhandara. Pujya Sri Swamiji’s
teaching that happiness shared increases manifold was clearly seen that
afternoon. It was an event where, amid great bustle and activity, a steady feeling
of contentment and joy prevailed.
Report by
Smt. Neera Bhalla and
Ms Niranjana Sreenivasan
Samashti Bhandara at Rishikesh Ashram
Page sponsored by:
S.A. Chandran
377/22, 6th Cross, Wilson Garden, Bangalore - 560 027
Ph: 2224 1165, Res. 222 4556 Fax: 080-2222 7456
Arsha Vidya Newsletter - March 2011 14
3
rd
National Conference on ‘Roots &
Facets of Indian Culture’
Organized by Arsha Vidya Vikas Kendra
The 3
rd
National Conference was arranged
by Arsha Vidya Vikas Kendra, Bhubaneswar
from 25 to 27 February 2011 at Kalinga
Convention Hall, Panthanivas,
Bhubaneswar.
In the three-day Conference on ‘Roots and
Facets of Indian Culture’, around ten
distinguished scholars/speakers 1) Prof.
Kapil Kapoor (JNU) 2) Prof. Satya Pal
Narang, (French Institute of Pondicherry) 3)
Prof. R Nagaswamy, eminent Art Historian,
4) Prof. R K Mohanty, Archaeologist 5) Prof.
Nirad Mohapatra, Filmmaker 6) Prof.
Ganesh Thite, BORI 7) Prof. Raghunath
Panda (UU) 8) Prof. Radha Madhab Dash
(UU) 9) Prof. Braja Kishore Swain (SJSV) 10)
Dr. P C Sahoo, Deccan College 11) Bibhuti
Mohapatra, Research Scholar and 12)
Annada Sadangi participated, and present
their learned papers. Vedapathasala
Brahmacharis chanted portions of various
sakhas of the four Vedas, and were be
felicitated.
Mr. Abasara Beuria, IAS, Ex-Ambassador of
India, IFS presided as the Chief Guest.
Theme of the Conference was introduced by
Prof. Prafulla Kumar Mishra. Prof. Kapil
Kapoor, from JNU delivered the Keynote
address on ‘Natyasastra as the root of
Indian Art & Culture’.
‘Arsha Vidya Indological Library’ was
dedicated to the research scholars during
the Inaugural Session and its Catalogue
listing out 2000 books in 65 titles released.
Three books were released during the
conference. ‘Nomenclature of the Vedas’,
‘Rsikas’ and ‘Om’ authored by Swamini
Atmaprajnananda Saraswati were released.
Prof. Nilakantha Pati, Vice Chancellor of Sri
Jagannath Samskrta Visvavidyalaya was the
Chief Guest for the Valedictory Session on
27
th
February, 2011 and 7
th
Anniversary of
AVVK.
The 3
rd
National Conference was convened
by Swamini Atmaprajnananda Saraswati,
and organized by Arsha Vidya Vikas
Kendra. AVVK is a Teaching and Research
Centre for Vedanta, Sanskrit and Indian
Culture. It was founded by Swamini
Atmaprajnananda Saraswati, a student-
disciple of His Holiness Sri Swami
Dayananda Saraswati (b.1930-) founder of
Arsha Vidya parampara.
Shatabhishekam of His Holiness Pujya
Swami Sri Dayananda Saraswati was also
celebrated.
Arsha Vidya Newsletter - March 2011 15
3
rd
National Conference on ‘Roots & Facets of Indian culture’
convened by Swamini Atmaprajnananda Saraswati
and organized by Arsha Vidya Vikas Kendra, Bhubaneswar
Mr. Abasar Beuria, Ex-Ambassador of India,
Chief Guest of the Inaugural Session
Mr. R. Venkatnarayanan, Former Secretary to
GOI, Guest of Honour of the Inaugural
Session
Prof. Nirad Mohapatra, National Award-
winning Filmmaker speaks on ‘Transcendence
in Films’
Prof. R K Mohanty, Eminent Archaeologist
speaking on ‘Excavation at Sisupalgarh
(Orissa) 2005-09’
Prof. Kapil Kapoor, the Keynote Speaker,
presenting ‘Natyasastra as the Root of Indian
Art & Culture’
Prof. R. Nagaswamy, Eminent Art &
Architecture Historian, presenting
‘The Dance of Shiva’
Arsha Vidya Newsletter - March 2011 16
The message of the contemplative man
wearing the saffron robe was to know
yourself and consequently be free.
Seated in a yoga position during an
interview with a reporter, Swami
Dayananda Saraswati of Bombay, India,
explained that knowing yourself and
being free form the foundation of the
Hindu Philosophy of Vendanta.
Vedanta helps a person know himself
in relation to himself, the world and
God, Dayananda said.
The philosophy helps a person know
the cause for the world and himself.
"Once you appreciate yourself in terms
of these three, then you see your
position clarly.. the whole scheme", he
said.
Dayananda, 47, arrived in Milwaukee
from Thunder Bay, Ontario, this week
to begin a 10 day series of free lectures
at the Shorewood Women's Club in
Hubbard Park. The tal ks wi l l be
presented at 7.15 p.m. daily through
Friday.
Vedanta is more than a mere religion,
said the Swmi, whose title is conferred
upon a Hindu monk the way "reverend"
is bestowed upon an American minister.
Swami means "master of myself."
The philosophy he lectures on is "a
means of knowledge, like perception,
like inference:
Vedanda "points out the bacis problem
of the human, which is a dislike towards
oneself," he said.
"A self dislike is there for everybody
because each one feels that he's not
acceptable to himself or herself. Each
person consciously feels that way
because each person feels inadequate.
He feels, "I am not the one I want to
be.".
He continued, "I should discover whether
it is possible for me to find myself as a
person who is acceptable to myself. A
sel f who i s free and who i s not
dependent, who is adequate, only that
self can I accept".
Dayananda said, "I can't accept a person
who is inadequate, who is dependent,
who is bound. I want a person whom I
can love and that person should be every
person - an adequate person, a satisfied
person.".
Pujya Swamiji gave a series of talks on Geeta
Chapter 3 from October 11 to 20, 1978 at
Milwaukee, Wisconsin, USA. Reproduced is the
report in the local newspaper “Milwaukee
Sentinel”
MILWAUKEE SENTINEL
KNOW YOURSELF, SWAMI ADVISES
By Kenneth Stoffels
Arsha Vidya Newsletter - March 2011 17
MADRAS has hit the spiritual jackpot
again and this time in a 'maha' way!
While all these years the seekers were
green the joy of hearing only snatches
of the 'Song Celestial' at a time now they
will hear the entire Song, sung to them
by Swami Dayanandaji, and for 21 days!
Inaugurati ng the Maha Yagna on
Feb.15th, H.E. Sri Prabhudas Patwari,
Governor of Tamil Nadu, eulogised the
work of both Gurudev and Swamiji and
likened them to torches which dispel the
darkness of the groping humanity.
Continuing in the same trend, Sri. P.R.
Ramasubrahmaneya Rajha, a leading
indulbu.... of Rajapalayam, said in his
presidential address that the very fact that
so many trained Vedantic teachers have
been turned out by the Sandeepany
Sadhanal aya shows that Swami
Dayanandaji must indeed be a great
teacher wi th the rare gi ft of
communication. Justice Ramaprasada
Rao, who came merely to ... was
requested to say a few words. In his short
address he said that Madras had become
a sacred place by virtue of having held
so many glorious Yagnas.
In his introductory speech Swamiji
pointed out that the reasoning faculty of
man which gives him an edge over
animals also poses him many problems,
the main being a sense of discontentment
and inadequacy. That every human being
is ever "in want" is a common feature,
only what each one wants differs. The
next 18 days he said, were intended to
make seekers out of the gropers and help
each one live his life fully.
Earlier, Sri Pethachi, president of the
Mission, welcomed gathering after
Swamiji was received at the Yagnashala
wi th poornakumbham and Sri
Ramaswamy, secretary, unfurled the OM
flag.
Swamiji will be taking Mundakopanishad
in the mornings and a special class for
the brahmacharis between 9.30 and 11
a.m.
Audiences is his global travels, the swami
sai d, often asked hi m about
reincarnation. As an answer, he replies
that reincarnation is a belief that can't
be disproved.
"I don't find anything coming to an end
in this creation. You cannot destroy
matter. It is always in one form or an
other, and you also cannot destroy
energy."
Also, he said, "there are so many freak
births where people seem to remember
what was in the past."
Report on the 21-days Yagna by Pujya
Swamiji at Madras. The Yagna was
inaugurated on February 15, 1979 by H.E.
Sri Prabhudas Patwari, Governor of Tamil
Nadu.
THE MAHA - YAGNA
Arsha Vidya Newsletter - March 2011 18
Arsha Vidya Vikas Kendra’s 7
th
Anniversary was celebrated on the 27
th
February, 2011.
On its 7
th
Anniversary AVVK honoured distinguished Sanskrit/Indological scholars with
Manapatra, a Memento, Silk Shawl and Cash Gift. Prof. Gourikumar Brahma was honoured
with ‘Arsha Vidya-Kulasreshtha’ Samman (in absentia) for his life-time-contribution to
Odia and Sanskrit literature. Prof. R N Sahoo, the eminent Neurologist was honoured with
‘Arsha Vidya-Dhanvantai’ Samman for his Community Service. Eleven scholars were
decorated with ‘Arsha Vidya-Bharati’ Samman –
1) Mr. Abasara Beuria, Ex-Ambassador, for popularizing Indian Culture
2) Mr. R Venkatnarayanan, IAS, for popularizing Indian Culture
3) Pandit Kunjabehari Upadhyaya, for surfacing Atharvaveda-Paippalada Sakha
4) Prof. Kapil Kapoor, Indologist
5) Prof. Satya Pal Narang, Indologist
6) Prof. R K Mohanty, Archaeologist
7) Prof. Nirad Mohapatra, Sensitive Filmmaker
8) Prof. B K Swain, Vedic Scholar
9) Smt. Bani Devi, for creating another generation of Sanskrit scholars
10) Michelle Danino, Indologist,
11) Pandit Ravi Sastri, Vedic Scholar
‘Arsha Vidya-Bhamati’ Samman was given to Smt. Kananbala Sahoo, Smt. Swarnalata
Mishra, Smt. Sabita Mohanty, for their support service.
‘Arsha Vidya-Suhrd’ Samman was give to Susri Maheswari, for her invaluable immediate
support from long distance.
Arsha Vidya Indological Library was dedicated to the research scholars during the
Inaugural Session and its Catalogue listing out 2,000 books in 65 titles released.
Three books ‘Nomenclature of the Vedas’, ‘Rsikas’ and ‘Om’ authored by Swamini were
released.
Felicitation of Sanskrit/Indological Scholars
7
th
Anniversary of Arsha Vidya Vikas Kendra,
Bhubaneswar
Arsha Vidya Newsletter - March 2011 19
7
th
Anniversary of Arsha Vidya Vikas Kendra, Bhubaneswar
Book Release of ‘Nomenclature of the Vedas’
Authored by Swamini tmaprajnananda
Saraswati
Book Release of ‘Rsikas’ authored by
Swamini Atmaprajnananda Saraswati
Release of ‘Arsha Vidya Indological Library’
Catalogue listing 2,000 books under 65 titles
‘Arsha Vidya-Kulasreshtha’ samman
conferred on Prof. Gouri Kumar Brahma,
Sanskrit & Odia cholar
‘Arsha Vidya-Dhanvantari’ Samman
conferred on Prof. R. N. Sahoo, the Eminent
Neurologist
‘Arsha Vidya-Bharati’ Samman conferred on
Pandit Kunjabehari Upadhyaya for surfacing
Paippalada Sakha
Arsha Vidya Newsletter - March 2011 20
Sri Sringeri Sharada Peethadhipati Sastiapha
Poorthi Mahotsavam Lecture Series
Report by Sri N. Avinashilingam
Sri Sringeri Sharada Mutt, Coimbatore
Branch and Sri Krishna Sweets organized a
lecture series titled “Eternal Voices” at Sri
Saradambal Temple, Race Course,
Coimbatore for 5 days from 21
st
February
2011. This was organized on the occasion of
Sri Sringeri Sharadha Peetadhipathi
Jagadguru Sri Sri Bharathi Theertha
Mahaswamigal’s sashtiabdha purthi
mahotsavam.
Sri T.R.Ramanathan welcomed the
gathering. Pujya Swami Dayananda
Saraswathi released a CD titled
Sarada Pamalai authored by Sri
Ramanan.
Pujya Swami Dayananda Saraswathi
inaugurated the lecture series. He
delivered his anugraha bhasanam.
Hinduism does not have a
founder. Even Lord Rama and
Lord Krishna are not the
founders of this dharma. They
were born in this dharma. They
have shown how to live this
dharma. It is sanatana dharma.
Vedas are not authored by a
human being. They are eternal.
Rishis are the seers of this
knowledge and not authors of
this knowledge.
All the Indians have been living
in this land for a long time. All
of them have the same DNA. The Aryan
invasion theory is false and has been
disproved.
Everything that is here is Iswara. All the
jivas and even the five elements are nothing
Arsha Vidya Newsletter - March 2011 21
but Iswara. This is the teaching of
Hinduism. Iswara is all pervasive. He
is inside and also outside. He is every
where. Even an uneducated simple
villager understands this truth.
Mahatmas have always lived in India.
They have protected this knowledge
. Through the teaching tradition they
have preserved this knowledge.
Bharata desa is a punya bumi. Many
learned scholars following the tradition
have lived here and are living here.
Sringeri Mutt is a great organization. This
always had great Scholars and Teachers like
Sri Vidyaranya, Sri Narasimha Bharathi and
many other spiritual Masters. In the
contemporary society some charismatic
person, who does not follow the tradition,
will try to give wrong teaching. The
Petathipathis of Sringeri Mutt have always
dismissed the wrong teaching and
established correct teaching. They have
always lived and shown the path of
dharma.
Pujya Swamiji concluded with the prayer
that Sri Sringeri Sharadha Peetadhipathi
Jagadguru Sri Sri Bharathi Theertha
Mahaswamigal should have a long life and
guide us.
Arsha Vidya Newsletter - March 2011 22
Pujya Swamiji’s Talks in Erode
Pujya Sri Swamiji arrived at Erode on
the evening of the 11th of December.
2010. The students of Arsha Vidya
Vruksham welcomed Pujya Swamiji
with purnakumbha and Vedic
chanting.
The first day’s talk started at 6.00 pm
at Vellalar College for Women at
Thindal. Pujya Swamiji spoke on the
topic “Vazhkaye Yogam” for two
days. He started the topic with the
first verse in Bhagavd Gita and
continued with the topic of Karma
Yoga. In the final session, Pujya
Swamiji said dissociation from
association with dukha is Yoga and
that has to be understood properly
in day-to-day life.
Apart from the public talk, Pujya Swamiji
spoke on “Stress Free Living”
at Hotel Club Milange in
Erode town. Around four
hundred people attended the
talks. In these two sessions,
Pujya Swamiji spoke on stress
free relationship in day-to-day
life and conducted guided
meditation.
Arsha Vidya Vruksham
students arranged the two
days programme in Erode.
Report by
CA. M.Venkataraman
Arsha Vidya Newsletter - March 2011 23
Arsha Vidya Tirtha, Jaipur
Maha Sivaratri Celebrations
With the Blessings of Pujya
Swamiji, Arsha Vidya Tirtha,
Jaipur had grand celebration of
Maha Shivaratri on March 2, 2011
in both City Centre and
Chhatralayam. The auspicious
day started with Rudrabhishekam
to Lord Shiva from 8:00 a.m. to
10.00 a.m. followed by Akhanda
Mahamrityunjaya Japam by
devotees’ from 11:00 a.m. to 3:00
p.m. It was concluded with
karpura Aarti and Swasti mantra.
In the evening 7:00 p.m. – 11:50
p.m., Ekadashadravya
Rudrabhishekam was performed to
Narmadeshwara Shivalingam of
Chhatralayam. Sri Rudram was chanted
thrice with four Anuvakas of Chamakam
after completion of each round of Sri
Rudram by devotees’ and children along
with Swamijis’. After beautiful alankaram,
mahadeeparadhana Aarti with all
Upacharas was conducted.
After partaking mahaprasadam at midnight,
the chanting of Stotrani followed by Bhajans
by Swamiji and children kept the
atmosphere very lively and heavenly. The
celebration concluded in the morning at 5.30
a.m. with 108 Ashtotarashatanamavali and
Mangala Aarti and Dhyanam by
Swamiji.
The highlight of Mahashivaratri
was all our children observed
fast and did akhanda
Mahamrityunjaya Japam and
were all up till next day morning
till the celebration concluded.
As you can see from the pictures
the entire ashram was
beautifully decorated by children
with flowers and thoranams and
even the welcome note at the
entrance was done with flowers!
Arsha Vidya Newsletter - March 2011 24
Arsha Vidya Newsletter - March 2011 25
Arsha Vidya Newsletter - March 2011 26
Arsha Vidya Newsletter - March 2011 27
To be continued..
Arsha Vidya Newsletter - March 2011 28
The 4th and 5th volumes of the
Kannada version of Paramapoojya
Swami Dayananda Saraswathi’s
“Bhagavad Gita Home Study
Programme” were released at a
function in Mysore on February 19.
Sri Shivaratri Deshikendra Swamiji of
Jagadguru Sri Shivaratrishwara Mutt
released the two volumes, translated
into Kannada by Swamini
Varadananda. He lauded the Kannada
version of the Bhagavad Gita home
study and recalled the yeoman
services being rendered by Swami
Dayananda Saraswathi in protecting Hindu
Dharma. He underlined the need to study
Bhagavad Gita at each and every home as
it would serve as a guiding spirit. Its study
was more vital today because of the
complex world people were facing.
Speaking about the Kannada version, Vid.
Gangadhara V.Bhat of Maharaja’s Sanskrit
Bhagavad Gita home study in Kannada
released - Mysore
College, who was the chief guest, said
Swamini Varadananda had not failed to
convey the meaning and spirit of the
English version of “Bhagavad Gita”
authored by Swami Dayananda. It was a
lucid presentation in Kannada, though a
difficult job, he said lauding the Kannada
translation.
Swami Chidrupananda Saraswathi, who
spoke, explained briefly the noble
task undertaken by Swami
Dayananda. Despite his age, he
continued to strive untiringly
dedicating himself to the cause of
Hindu Dharma. He was a
Mahaguru, he eulogized.
Swamini Varadananda proposed a
vote of thanks.
The first three volumes of the
Kannada translation have already
been released.
Arsha Vidya Newsletter - March 2011 29
AIM FOR SEVA & BASAVA SEVA TRUST
AN APPEAL
“AIM FOR SEVA” & “BASAVA SEVA TRUST” are looking for a couple to
serve in the tribal village of Kodakirai in Doddamanchi panchayat of Denkanikottai
taluk in Krishnagiri District of Tamil Nadu, bordering Karnataka.
“Manava Seva is Mahadevana Seva”. True to this saying, it is an excellent opportunity
for a couple to serve the tribal community, who need YOUR service desperately. A
couple with an attitude of ‘Service’ and knowledge of Tamil & Kannada languages is
desirable. We will provide all the required facilities for your stay.
Kodakirai is a cluster of about 10 scattered villages situated on the hill peak in the
forest area, with an enchanting surrounding. It has a population of more than 2,500.
We have been running ‘Chatralaya’ like school here since 2004-05.
VISION: Our vision is to provide education related support, both monetary and in
the form of material needs such as books, dress, accommodation, food etc, for the
children, irrespective of caste, creed, race or religion. Our vision also extends to
the empowerment of women and tribal poor in all walks of life.
We shall also provide facilities to benefit the children with skills of agricultural science,
poultry & dairy farming, sericulture, carpentry, masonry, welding, computer science,
electronics etc.,
OUR OBJECTIVES:
· To impart education to children in primary, higher & technical education.
· To provide accommodation facilities to tribal children.
· To take library to the tribal villages.
· To take the benefits of science & technology to the villages.
· To provide basic health care in villages.
We invite YOU to be a part of Seva Group and associate in our vision, foster positive
changes in the lives of these tribal people. SRI SWAMI CHIDRUPANANDA Saraswatiji
has vast experience in promoting & running such STUDENT HOME Chatralayas in
Karnataka.. HE will be the guide & Patron of this facility in Kodakirai.
Please Contact :
Swami Chidrupanandaji
Cell: 919845326279 ; email : Swamic60@gmail.com
Arsha Vidya Newsletter - March 2011 30
YEAR 2011 Programs of Arsha Vidya Gurukulam,
Saylorsburg
(www.arshavidya.org) Tel : 570-992-2339)
Month Day Retreat Details
Apr. 22-24 (Fri-Sun) Easter Weekend Family Vedanta Retreat
Bhishma Stuti from Bhagavatam
Swami Pratyagbodhananda
May 27-30 (Fri-Mon) Memorial Day Weekend Family Vedanta Retreat
Healthy Attitudes and Values
Swami Viditatmananda
July 1-4 (Fri-Mon) Independence Day Vendanta Retreat
Conquering Inner Enemies
Swami Viditatmananda
July 10-16 (Sun-Sat) Family Vedanta Retreat-I
Vivekachudamani (continuing from verse 50)
Swami Viditatmananda
July 10-16 (Sun-Sat) Children's Retreat-I
July 31 Aug 6 (Sun-Sat) Family Vedanta Retreat-II
Aitareya Upanishad (Aatma va idameka evagra..)
Selected verses from Ch.IV of Bhagavad Gita Part 1
Pujya Swamiji
Swami Viditatmananda
Aug 7-14 (Sun-Sun) Family Vedanta Retreat-III
Kathopanishad I Ch III Valli-10, 11 & 12
Selected verses from Ch.IV of Bhagavad Gita Part II
Pujya Swamiji
Swami Viditatmananda
Aug 14 (Sun) Pujya Swamiji's 81 Birthday at the Gurukulam
Aug 14-19 (Sun-Fri) Carnatic Music workshop with Ramachandran
Arsha Vidya Newsletter - March 2011 31
Month Day Retreat Details
Aug 14-19 (Sun-Fri) Purna Vidya Teacher's Training
Pujya Swamiji
Aug 20-21 (Sat-Sun) Gurukulam's Silver Jubilee function
Aug 25-28 (Thu-Sun) Labor Day Patron's Retreat-I
Apuryamanam...Bhagavad Gita Ch II-70
Kaupeena Panchakam
Pujya Swamiji & Swami Tattvavidananda
Sep 2-3 (Fri-Mon) Labor Day Patron's Retreat-II
Karmani Akarama...Bhagavad Gita Ch IV-18
Sraddha Suktam
Pujya Swamiji & Swami Tattvavidananda
Sep 17-24 (Sat-Sat) One Week Course
Jyotir Brahmana from Brahadaranyaka UP
Narada Bhakti Sutra
Pujya Swamiji & Swami Tattvavidananda
Sep 25 - Oct 8 (Sun-Sat) Two Wek Vedanta Course
Upadesa Sahasri Part II
Narada Bhakti Sutra
Pujya Swamiji & Swami Tattvavidananda
Oct 12 - Nov 19 (Wed-Sat) Fall Vedanta Course
Maitreyi Brahmana &
Gita Ch.VIII (with Shankara Bhashya)
Swami Tattvavidananda
Nov 24-27 (Thu-Sun) Thanksgiving Family Vedanta Retreat
Meditation based on Upadesa Sara
Swami Tattvavidananda
Dec 24-31 (Sat-Sat) Year End Vedanta Retreat (Christmas)
Sarava Dharman Parityajja,
Bhagavad Gita, Ch-XVIII-66
Ramayana-Sundarakandam
Pujya Swamiji
Swami Tattvavidananda
Jan 1, 2012 (Sun) New Year's Day Celebration
Arsha Vidya Newsletter - March 2011 32
Arsha Vidya Newsletter
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News & Views
Hindu Population Declining in
Bangladesh
BANGLADESH, February 2011:
Pre-Partition, Hindus in Bangladesh constituted
28 per cent of the population. The Hindu
population of Bangladesh has been slowly
declining over the years since it got
independence from Pakistan, but questions of
how much it has declined and why it has
happened generates heated debate.
According to the census website of Bangladesh,
in 2001, Hindus were 9.6 per cent of the
population. Most blogs and websites devoted to
the status of the Hindu minority in Bangladesh
contrast this with the 28 per cent that once
existed there. Of course, soon after Partition in
1947, millions of Hindus fled to India.
In the census after the Partition exodus, in 1951,
the Hindu population had already fallen to 22
per cent and this again fell to 18.5 per cent by
the 1961 census. ‘During the Bangladesh
Liberation War of 1971, Hindus in particular
bore the brunt of the Pakistan army’s onslaught,
leading to more migration,’ a Bangladesh
government official said . ‘Though many
returned after the formation of Bangladesh, the
1974 census showed that the population had
fallen to 13.5 per cent, mostly because of steady
emigration to Burma and India.
Rabindranath Trivedi, president of the Human
Rights Congress for Bangladesh Minorities, has
a different take altogether. According to Trivedi,
the census was deliberately undercounting
Hindus in Bangladesh, who, by his estimate,
constitute about 15 per cent of the population
even today. ‘The government does this on
purpose to deflect the charge of large scale
Hindu migration due to state oppression,’ he
said.
Source • Email to a friend • •
Bali Temples To Have
Information Centers
BALI, INDONESIA, February 26, 2011:
The provincial government of Bali plans to equip
its most sacred Hindu temples with information
centers to assist visiting tourists. Chief among
those temples targeted for information centers
are the largest religious sites most frequented by
visitors, such a Bali’s Mother temple of Pura
Besakih. Bali governor Made Mangku Pastika
said on Wednesday that the establishment of
information centers is badly needed because
many guides are giving incorrect information to
tourists. This is particularly the case for guides
originating from outside Bali who do not fully
understand the traditions and culture of Bali.
Pastika said the planned information centers will
be staffed by people drawn from surrounding
areas who truly understand about history, and
local rules and protocols. This is especially
important in Bali where every temples has its
own distinctive set of rules and regulations.
Source • Email to a friend • •
"BHANDARA AT DAYANANDA ASHRAM, RISHIKESH"
REGISTERED REGN. NO. TN / CH(C) / 175 / 09-11
LICENSED TO POST WITHOUT PRE-PAYMENT OF
POSTAGE WPP - 286 / 2009-2011
Date of Publication : 30th of every month
Rs. 15/-
Arsha Vidya
Newsletter
Arsha Vidya
Newsletter
Vol. 13 April 2012 Issue 4
Arsha Vidya Newsletter - April 2012 1
Arsha Vidya Pitham
Swami Dayananda Ashram
Sri Gangadhareswar Trust
Purani Jhadi, Rishikesh
Pin 249 201, Uttarakhanda
Ph.0135-2431769
Fax: 0135 2430769
Website: www.dayananda.org
Email: dayas1088@hotmail.com
Board of Trustees:
Chairman:
Swami Dayananda
Saraswati
Managing Trustee:
Swami Suddhananda
Trustees:
Swami Santatmananda
Swami Hamsananda
Sri Rajni Kant
Sri M.G. Srinivasan
Col. Kamal Kumar
Sri M. Rajalingam
Arsha Vijnana Gurukulam
72, Bharat Nagar
Amaravathi Road, Nagpur
Maharashtra 410 033
Phone: 91-0712-2523768
Emai: brahmapra@gmail.com
Board of Trustees
Paramount Trustee:
Swami Dayananda Saraswati
President
Rajashree Shrikant Jichkar,
Secretary
Madhav Babasaheb Solao,
Trustees:
Ramesh Bhaurao Girde
Avinash Narayanprasad Pande
Madhav Chintaman Kinkhede
Ramesh alias Nana Pandurang
Gawande
Rajendra Wamanrao Korde
Arsha Vidya Gurukulam
Institute of Vedanta and Sanskrit
Sruti Seva Trust
Anaikatti P.O.
Coimbatore 641 108
Tel. 0422-2657001,
Fax 91-0422-2657002
Web Site : "http://www.arshavidya.in"
Email: office@arshavidya.in
Board of Trustees:
Paramount Trustee:
Swami Dayananda Saraswati
Chairman:
R. Santharam
Trustees:
C. Soundar Raj
P.R.Ramasubrahmaneya Rajhah
Ravi Sam
N.K. Kejriwal
T.A. Kandasamy Pillai
Ravi Gupta
M. Krishnan
Secretary:
V. Sivaprasad
Arsha Vidya Gurukulam
Institute of Vedanta and
Sanskrit
P.O. Box No.1059
Saylorsburg, PA, 18353, USA
Tel: 570-992-2339
Fax: 570-992-7150
570-992-9617
Web Site : "http://www.arshavidya.org"
Books Dept. : "http://books.arshavidya.org"
Board of Directors:
President:
Swami Dayananda Saraswati
Vice Presidents:
Swami Viditatmananda Saraswati
Swami Tattvavidananda Saraswati
Secretary:
Anand Gupta
Treasurer:
Piyush and Avantika Shah
Asst. Secretary:
Dr. Carol Whitfield
Directors:
Drs.N.Balasubramaniam (Bala) & Arul
Ajay & Bharati Chanchani
Dr.Urmila Gujarathi
Sharad & Lata Pimplaskar
Dr.V.B. Prathikanti & Sakubai
Dr.Sundar Ramaswamy(Dhira) & Usha
Dr.L.Mohan & Vinita Rao
V.B.Somasundaram and Dr.Anasuya
Bhagubhai and Janaki Tailor
Dr.Ashok Chhabra & Martha Doherty
Vijay and Pammi Kapoor
Associate Board of Directors:
Dr.Soma & Nagaveni Avva
Dr.Ravindra Bathina
Dr.Mahesh & Maheswari Desai
Dr.Pramod & Lata Deshmukh
Dr.T.A.Gopal & Lata
Dr.Kamlesh & Smita Gosai
Dr.Haren Joshi & Pratima Tolat
Dr.Arun & Mangala Puranik
G.S. Raman & Gita
Dr.Bhagabat & Pushpalakshmi Sahu
Rakesh Sharma
Arsha Vidya Newsletter - April 2012 1
Arsha Vidya
Newsletter
In fearless voice may
we proclaim
The Rishi's message
from all house-tops
And bring the men
of different claim
To a fold of Love
where oneness lasts!
Arsha Vidya Newsletter - April 2012 2
Muëòakopaniñad
Manträ 4
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tasmai sa hoväca dve vidhye veditvye iti ha sma |
yad bahmavido vadanti parä caiväparä ca||11|4||
tasmai – to him (Çaunaka); saù – he (Aìgiras); uväca – said; brahmvidaù – those who
know Veda; vadanti – declare; iti – that; dve vidhye – there are two types of
knowledge; has sma – indeed; veditvye – to be gained; yad – which (are known
as); parä ca eva – higher; aparä ca – and lower.
Aìgiras and Çaunaka, ‘Those who know the Vedas say that there are indeed two
types of knowledge to be gained, which are (known as) higher and lower’.
Here Çaunaka approached Aìgiras and Aìgiras begins the teaching. He has his own
method of introducing the topic. Introduction is not of one type; there are many
ways of introducing the sentence. It depends upon what the teacher wants to start
with. Here he starts like this:
Dve vidhye veditvye iti ha sma yad bahmavido vadanti: those who know the Veda
say that there are two types of knowledge to be gained. Brahma here is Veda.
Brahmavid means one who knows the entire Veda, including Vedanta. The particles
‘ha’ and ‘sma’ are used in the sense of ‘definitely’, ‘critically’.
Here the teacher, instead of directly answering the question and unfolding parä vidhyä,
starts with the statement that one has to know aparä vidhyä also. This is because
of an important rule that Sankara cites
1
here: a teacher has to fitrst present all prevalent
erroneous notions and negate them. Pakña is a contention. Pürva pakña is a contention
1
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Arsha Vidya Newsletter - April 2012 3
presented as an objection to siddhänta, the right conclusion. Every teacher should
follow this rule. Otherwise, there will always be vagueness in understanding. The
more he is able to negagte the wrong notions that are available, the closer he is to
the truth. The whole process is the removal of various notions, because peoplde
have swallowed lots of beliefs. These things have to be negated. Then only one’s
mind will become ready to see the vastu is unfolded.
There are two types of knowledge thateveryone has to know, one is parä vidhyä
and the other is aparä vidhyä. This implies that every human being is born ignorant.
Everyone must gain these two vidhyäs. Even though there are two vidhyäs to be
gained, aparä vidhyä is later termed as avidyä. Parä vidhyä alone is vidyä, knowing
which everything is as well known. The teacher places the parä vidyä first because
it is the most exalted. Parä vidhyä is brahma- vidhyä.
Aparä vidhyä is something different from para vidyä. Na parä, aparä, that which
is not aparä, that which is not parä is called aparä. Even though both of them are
to be gained in terms of knowledge, there is a lot of difference between the two.
Parä vidhyä is for mokña while the other is not. Parä vidhyä is not gained in the
same form as aparä vidhyä. It talks about the infinite, and so the approach and the
approacher to the parä vidhyä is also infinitely different. Aparä vidyä also has no
limit, but one can gain that knowledge only in a reasonable measure. One does reqire
only adequate knowledge of it. Parä vidhyä, on the other hand, is to be gained by
everybody in full. It is a complete knowledge. It is only for the purpose of negation
that aparä vidhyä is mentioned here.
Apara vidyä, though it is for negation, is as important as parä vidhyä because it is
helpful for gaining parä vidhyä. Language is necessary. Rituals are necessary. They
make a person fit to receive the parä vidhyä. Without language one cannot understand
what is a pot, what is clay and so on. There is analysis and logic involved in the
study because there is much wrong thinking in the erroneous conclusions. When
wrong thinking is there, we have to righgt the wrong. Righting the wrong is to see
the fallacies in our thinking. To see the fallacies in our thinking we require analysis
and logic. We should learn to see what is proper and improper, what is logical and
illogical. Therefore, aparä vidhyä is necessary.
To be continued…
Arsha Vidya Newsletter - April 2012 4
Çré Rudram
Anuväka 02
(continued from last issue)
+PFB|F9¬¸=¹l4 |t49lP6 9¤l+l 964 +P-+ (+
nama×ssaÞspiï×jaräyaÞ tviñé×mate pathéÞnäà pata×yeÞ nama×ù || 3 ||
nama× ù – salutation; saÞ spiï× jaräyaÞ – one who has the colour of tender
grass that is a mixture of red and yellow; tviñé×mate – who is bright; pathéÞnäà
– of all Vedic means; pata×yeÞ – to the Lord; nama×ù - salutation.
Salutation to the one who has the colour of tender grass that is a mixture of
red and yellow, who is bright and who is the Lord of all Vedic means.
In the description, ‘the one who is yelloish red like bälapiï×jarä, tender grass’,
red stands for çakti, power, and the golden colour stands for jïäna, knowledge.
The Lord is the one who has all knowledge and all çakti. This description helps
one visualise the Lord in a particular form and colour for upäsanä, meditation.
Tviñati means shines. The Lord has a shine, meaning he is the one who is all-
luminous. It is like your dream world. In the dream world you are jyoti
svarüpa, of the nature of awareness and you are everything that obtains in
dream—sentient beings as well as the insentient mountains. All these are non-
separate from caitanya ätmä. All the stars, space and so on, are caitanya jyoti
alone and the Lord is that shining awareness as well as all that exists.
PathéÞnäà pata×yeÞ nama×ù—Salutations to the Lord of all paths. There are arcirä
and dhüma märgäs, the bright and dark paths. The departed soul, according
to one’s karma and upäsanä, goes to different worlds through these paths. Any
end or goal is looked upon as the Lord and the means is also the Lord. After
death also, the path of one’s travel is Bhagavän. In this world too, the märga,
means and präpya, ends afre the Lord. When you say He is the means, He is
upädäna käraëa, material cause. When you say He is the Lord of the means,
he is nimitta käraëa. As the sun, moon, earth and so on, He is the manifest
form of upädäna käraëa. One relates to the Lord as nimitta käraëa. The
Arsha Vidya Newsletter - April 2012 5
upädäna käraëa becomes the locus to invoke the nimitta käraëa. The creation
being non-separate from Éçvara, nothing is inert in creation. Our relation is
with Éçvara who is all-knowledge and all-power.
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namo× babhluÞçäya× vivyäÞdhine’nnä×näàÞ pata×yeÞ namaù× ||4||
namù – salutation; babhluÞçäya – to the one who is seated on a bull; vivyäÞdhine
– who severely afflicts (the wrong doers); ‘annä×näàÞ – of all food; pata×yeÞ – to
the Lord; namaù× - salutation.
Salutations to the one who is seated on a bull, who severely afflicts (the wrong
doers) and who is the Lord of all foods.
Babhru, also read as babhlu, is derived from the root bhå-to hold, to carry; it
means åñabha, a bull. (Here the root does not mean ‘to sustain’. Babhlusa
1
refers to the one who rides a åñabha, åñabha-vähanäruòha. The bull stands for
two things: tamas and the quality of denying differences. As an animal it stands
for tamas, the quality of resolving everything into itself. The Lord weilds and
keeps tamo guëa, mäyä, under his control as mäyävi in an undifferentiated
condition. So he is called babhlusaù. To that Lord in whom everything is
resolved, namaù.
Vivyädine
2
annänäà pataye namaù—Salutation to him who causes hunger and
thirst and who is the Lord of foods. In the form of hunger and thirst he is a
tormentor. He creates hunger and thirst in you to be appeased and quenched.
You require food and water. He is a tormentor only if he does not provide
lyou with food and water. But the Lord provides you with the food and water.
He needs to cause affliction in the form of pinching hunger and thirst to make
you seek redress through food and water. He is the tormentor and he is the
provider. If the Lord is not both—thecause of affliction and cause of redress—
you have cornered yourself to have another force called devil. If there are two
entities, both need a cause in another God. To the Lord of all of them annänäà
pataye namù.
1
The derivation of the word ‘babhlusa kurbhraçca (1.22) ityuëädisütreëa bhåndhätoù kupratyaye
dvitve dhätoryaëadeçe kittvät guëa våddhi pratiñedh ca sati babhåuriti rüpaniñpattiù babhåreva babhluù.
babhlau ñeti tiñöati iti babhluçaù
2
viçeñeëa vidhyate iti vivyädhé tasmai vivyädhine—one who torments in specific form (in the form
of hunger and thirst)
Arsha Vidya Newsletter - April 2012 6
+Pl (|¹THl4l94l|6+ 97l+l 964 +P-+ -+
namo hari×keçäyopavéÞtine× puÞñöänäàÞ pata×yeÞ nama×ù || 5||
namaù – salutation; harikeçäya – to the one who has green (not chanting)
hair; upavétine - who wears the holy thread; puñöänäà – of those who are
well nourished; pataye – to the Lord; namaù – salutation.
Salutation to the one who has original (black) hair, who has the holy thread
and who is the Lord of those who are well nourished.
Harikeçäya namaù – Salutation to him who has green hair, one whose hair
is not subject to change. In other words he is nitya yuvä, ever young. This
mantra talks of the Lord’s nitya yauvana, lasting youth in poetic language.
It is said for the purpose of upäsanä. You do not visualise a grey ageing
God! When you invoke the Lord in a form for upäsanä, he is presented
as nitya yuvä. If a Swedish person invokes the Lord, he will think of the
Lord with golden hair! This allows all forms of keça—black, red, blonde
and so on. So, he is anybody’s God and everybody’s God who can be
visualised with golden hair, blue eyes and so on.
Upavétine namaù – Salutation to the one who has got the sacred thread,
yajïopavéta. When yajïopavéta is worn over the left shoulder, it is called
upavéta. The Lord is ädi brahmaëa, the first brahmin. A brahamaëa is
respected for his Vedic knowledge. He may have studied the Veda but may
not have the knowledge, ‘I am Brahman’. A brähmaëa is deaqd and gone
but ädi brahmaëa is always there. He is the most respectful. All the Vedic
knowledge is with him. He is the real initiator of all the Vedas and he
gives kinowledge in the form of the åñi’s words.
Puñöänäà pataye namaù - Salutation to him who is the Lord of all
nourishment, because of which all the living beings become nourished. Puñöa
refers to those who are well nourished. He is the Lord of the nourishing
food, the meaning of the word ‘nourishjment’ and the living beings that
are nourished. He is the Lord of the well nourished animals and also the
well nourished human beings.
to be continued..
Arsha Vidya Newsletter - April 2012 7
Sringeri Äcarya visits AVG, Coimbatore
His Holiness Jagadguru Çaìkaräcärya Sri Sri
Bhärati Tértha Mahäsvämigal who was on
his first visit to Coimbatore came to the
Arsha Vidya Gurukulam on the 2
nd
of April.
He was received with pürëa kumbham and
taken to Çré Dakñiëämürti temple.
Later he addressed the students and visitors
to the Gurukulam at the Lecture Hall in the
Gurukulam.
The Acharya spoke in Tamil and his talk
was translated into English by Pujya
Swamiji. Acharya’s exposition was a very
brilliant one. He said :
It is all very well known that Ädi Çaìkarä
was an avatära puruña to establish this
sanätana dharma when it was under some
pressure. There is a wide spread feeling that
Ädi Çaìkarä created and propounded
advaita. He did not create a ssampradäya.
He was not a sampradäya kåt; he was
sampradäya vit. What was there in the
çrutis and what has come down from the
åñis; that is adwaita and his job was only
Arsha Vidya Newsletter - April 2012 8
to present them as a bouquet collected from
all sources and presented
Not only that Ädi Çaìkarä left a
commentary for the posterity to follow.
There are commentaries on Upaniñads Úétä
and Brahma Sütra. It has a style capturing
the tradition and sampradäya.
Bhäñyakära himself says in the Gétä
Bhäñyam ‘asampradäyavit çastrajïopi
mürkhavat upekñaëéyaù. A person who
does not conform to sampradäya should be
kept away like an adamantine fool. A fool
who is adamantine is a mürkha.
Çästra is so profound; one has to get it from
a teacher. Teacher himself is one who
received the sampradäya from another
teacher. In Çaìkarä Vijaya there is an
episode. Vyasa himself comes out to check
up Çaìkarä. He comes as a våddha, an old
man and he comes to know through the
disciples of Çaìkarä that he is teaching and
commenting upon Sütra Bhäñya. Vyasa is
the sütrakära. Naturally, in the form of an
old man, he wanted to check up, and they
entered into a discussion. He said: “You are
commenting upon Vyasa’s sutras”. Çaìkarä
said, I am not commenting on Vyasa’s
sutras. I have received from my elders and
what I have received, I am discussing.
Arsha Vidya Newsletter - April 2012 9
There was a big discussion and
it went on and on and
Padmapadha made a remark
that this discussion was
between Çiva and Näräyaëa; it
will never come to an end. That
is the sampradäya. He gave a
certain verse to stress this
point:
tyaja dharmam adharmam ca
yena tyajasi tat tyaja|
ubhe satyänåute tyaktvä yena
tyajasi tat tyaja||
You cannot understand without
a guru. Yena tyajasi tat tyaja
means yena atmajïänena
praptam tat tyaja upadiça, make
it descend upon the çiñyäs.
Really it is the sampradäya that
holds everything. Some enjoy
and without understanding the
sampradäya, the subject matter
will not be meaningful. We are
studying bhäñya etc. And
therefore it is the sampradäya
that really holds the whole thing
and without sampradäya, the
subject matter will not be
meaningful..
We are studying bhäñya etc.
And Swami here is teaching
bhäñya etc. And therefore I am
very happy. I hear a lot of
people come and tell me and
therefore I am very happy that
you are all pursuing Çaìkaräs
bhäñya and Äcarya. You have
the blessings of the Äcaryas and
Arsha Vidya Newsletter - April 2012 10
my own blessings will always
be with you.
Pujya Swamiji spoke of the
services of Sri Sri V.R. Gowri
Sankar, Administrator of the
Sringeri Mutt and honoured
him with a shawl.
Pujya Swamiji presented the
Acharya with a rudräkñamäla
having 62 rudräkñ.
The 62
nd
Vardhanti (birthday
celebrations) of His Holiness
Jagadguru Çaìkarächarya Sri
Sri Bharati Tirtha
Mahaswamigal was
celebrated in the City of
Coimbatore on Wednesday.
The Swamigal was on a vijaya
yathra across Tamil Nadu and
Andhra Pradesh from March
20 to April 4. The Sri
Shadambal Thirukoil
Kumbabishekam was also
performed on April 1.
During the Vardhanti
celebrations, the Swamigal
said that both tireless efforts
and divine blessings were
very important in life. He
also spoke about the
importance of Dharma in life.
He said: “You might see
people who have strayed
from the path of Dharma
being successful in life. You
might doubt why they are
successful even after straying
from Dharma. But such
Arsha Vidya Newsletter - April 2012 11
success is only temporary and leads to the
path of destruction. To achieve your goal you
have to make tireless efforts. Only then will
you be successful. Also, please do not
undermine the role of your divine blessing”.
This was the first visit by the Swamigal to
Coimbatore and to the Gurukulam in
Anaikatti.
Page sponsored by:
A Well Wisher
Arsha Vidya Newsletter - April 2012 12
The Shruti Mandir Ashram was
enveloped in pure light and love
when Pujya Swamiji arrived on the
evening of April 3, 2012. On his
arrival, Pujya Swamiji was welcomed
by Swami Brahmatmanandji and
Swamini Shrutisaranandaji, along
with the other spiritual seekers of the
ashram, with Purna Kumbh. Swamiji
spent some time with the Ashram
family of saadhaks, who had been
eagerly awaiting his arrival; recalling
his previous visit, and with his smile and
serenity, making everyone feel blessed and
uplifted.
During the following three days, Pujya
Swamiji blessed seekers with discourses at
the Ashram in the morning and forenoon,
on the topics: 1) "Namah" 2) Duties and
Conflicts, and 3) "Satyam Jnanam
Anantham". In the discourse on Namah,
Pujya Swamiji unfolded how in our
greeting, "Namaste“, to one another, we are
saluting not the outward physical
appearance, but the true self within; which
is none other than the Paramatma.
Elaborating on the topic of Duties and
Conflicts, Pujya Swamiji explained
beautifully all about rights and duties; and
how a duty followed by one automatically
becomes the fulfillment of a right of another.
He emphasized that each one of us should
follow our duties, thereby we help meet the
rights of others; and when others too do the
same, our rights are met. This attitude leads
to far more harmony and happiness as
compared to ‘fighting for one’s rights.’
Pujya Swamiji also elucidated with great
clarity and wisdom in his discourses, the
beauty of the essence of Brahman… Truth,
Pujya Swami Dayanandji’s Blessings to Barodians:
Spiritual Festival at Vadodara : April 4-6, 2012
Arsha Vidya Newsletter - April 2012 13
Knowledge and Infinite Ananda:
"Satyam Jnanam Anantham Brahma: A
gifted teacher that he is, he helped
listeners understand the profound
message contained in these words.
In the evenings from April 4 to 6, public
lectures were organized at the Baroda
Medical College Auditorium; from 6.30
pm to 8 pm, on the topic: ‘You are
Unique.’ In these lectures, in his unique
way, with simplicity and clarity, Pujya
Swamiji unfolded the profound truth
embedded in our scriptures, which helps
us all realize that each one of us is
unique.
A central message given to all was,”Be
a contributor, not merely a consumer…this
is the only way to discover that you are
unique.” Laced with wit and humor,
Pujya Swamiji’s lectures also had the
audience breaking into laughter now
and then.
On the opening day (April 4), the royal
Gaekwad family of Baroda graced the inaugural
function; and Dr. (Smt) Mrunalini Devi Puar
(respected Chancellor of M.S. University)
inaugurated the evening talks. In the inaugural
function, a book named ‘THE’ (Transforming
Higher Education)’, written by Dr. (Smt) Jayanti
Ravi (Commissioner, Higher Education, Gujarat
State) was released by Pujya Swamiji.
Pujya Swamiji was very appreciative of the care
and hospitality he received at Shruti Mandir
Ashram from one and all; and gladly posed for
a photograph with each volunteer; so that these
memories could be cherished.
We pray to The Lord to bless our beloved
Swamiji with sound health for years to come.
May we be privileged once again with his visit
in the near future.
Compiled by Shubhada Kanani
April 15, 2012
Arsha Vidya Newsletter - April 2012 14
Swami Pratyagbodhananda Saraswati Enthralls
Houston’s Hindu Youth
Swamiji with youth after addressing them on
their role in the future of Hindu Dharma at
the Guruvayurappan Temple.
By Dr. Jayakumar Srinivasan
In his address to the youth, titled, “Role of
Youth in the Future of Hindu Dharma” at the
Sri Guruvayurappan temple, Swami
Pratyagbodhananda of Arsha Vidya Gurukulam
said that though children of Indian origin are
born in the US, their roots go back to the ancient
Indian civilizations of the Indus, Saraswati and
beyond. A holistic understanding of that
heritage enables them to have a strong Hindu
identity.
Covering topics pertaining to the Hindu
religion, including the multiplicity of Gods, idol
worship, and daily customs such as wearing
tilak, Sawmiji answered the very interesting and
often asked question, “Do we worship idols or
Gods?” – Hindus worship Gods who personify
ideals and are in the form of idols, clarified
Swamiji.
According to Swamiji, when we salute a flag,
we are not saluting a piece of cloth; we are
saluting everything that it epitomizes – a
collective history, the will, pride and aspirations
of an entire nation! Likewise, Hindus worship
idols which are not just ordinary statuettes, but
icons which have come to possess a sanctified
and sacred status over several millennia.
During interactions with the youth, Swamiji
defined culture as encompassing of language,
customs, dress, music, worship, festival, history
and worldviews. Stressing on respect for all
cultures, he said that no culture should be
obliterated. According to Swamiji, the Hindu
Dharma is exclusive in that if religion is
removed from Indian culture, there will be no
culture left. He touched upon the history of
ongoing attempts by Abrahamic religions to
convert Hindus, and categorically stated that
“Conversion is violence against humanity”,
drawing applause from the audience.
America is unique in that independent religious
identities are encouraged and respected. Here,
the Hindu Youth have the opportunity to
develop and express their religious identities in
creative ways. Swamiji urged Hindu
organizations to establish a solid Vedic Heritage
curriculum for children and to develop
leadership programs.
During the week Swamiji presented a series of
discourses on Uddhava Gita, a dialogue
between Lord Krishna and Uddhava. Swamiji
also spoke at the Hindu Temple of Woodlands
and at the Meenakshi Temple.
The program was organized by Arsha Vidya
Satsanga, Houston.
For more information, visit www.AVShouston.org
or email ArshaVidyaHou@gmail.com
Arsha Vidya Newsletter - April 2012 15
Swamini Atmaprajnananda Saraswati receiving her Ph.D. Degree in
Sanskrit from His Excellency, Sri M.C. Bhandare, Honorable Governor of
Odisha and Chancellor of Utkal university. Also standing Prof. P K Sahoo,
Vice Chancellor.
On 2 March, 2012, Swamini Atmaprajnananda Saraswati was awarded her Ph.D Degree in
Sanskrit from Utkal University in its 44 Annual Convocation. The title of her thesis was
‘Vision of Vedanta as reflected in Taittiriyopanishad with special reference to
Sankarabhashya’.
Swamini immediately enrolled for her Masters in Sanskrit in the Utkal University, after
leaving AVG, Annaikatti in June 2003. She completed her Masters in first division (66%)
in July 2005 with Sanskrit Grammar as special papers. Immediately after, she registered
for PhD in Sanskrit in May 2007, submitted her thesis in January 2010, and cleared the
Viva Voce test in May 2011.
Swamini is planning to pursue her post-doctoral research on ‘The Tarkapada of Brahmasutra’.
‘Arsha Vidya Newsletter’ congratulates Swamini on her continued commitment to academic
pursuit, and her distinguished scholarly achievement.
Ph.D. Degree awarded to
Swamini Atmaprajnananda Saraswati
Arsha Vidya Newsletter - April 2012 16
Samashti Bhandara at Rishikesh Ashram
Pujya Swamiji supervising the Bhandara
1
st
Batch of 1000 Sadhus receiving Bhandara
Delicacies prepared for
Samashti Bhandara
Brahmacharis chanting the
Vedas
Celebrating Pujya Swamiji’s Golden Jubilee
of Sannyasa Diksha
Arsha Vidya Newsletter - April 2012 17
A Sadhvi receiving Bhandara
Another Sadhvi
And another Sadhvi His companion created a lot of emotions
People under the blue sky also came
A happy family after Bhandara and
Dakshina
Arsha Vidya Newsletter - April 2012 18
ArshaVidya Research & Publication Trust
ArshaVidya Research & Publication Trust is the single source center for publishing
Pujya Swami DayanandaSaraswati’s classroom & public teachings. The Trust
with Pujya Swami Dayananda Sarsawati as the sole author of all its publications
has published over fifty titles till date. The Publication maintains a high standard
reader-friendly format, with quality print and & finish with a unique cover style.
The Trust has won two awards for Excellence in Printing and Production besides
the content of the books
To bring out more books to the seekers, the Trust will deeply appreciate the
participation of philanthrophic devotees of Pujyasri Swamiji. You can participate
in any of the following:
1 ) Sponsor the cost of printing any of the forthcoming titles
2 ) Stock & sell, in your place
3 ) Put up bookstalls during Pujya Swamiji’s or his disciples’ talks in your
area & arrange for display & sale of books.
4 ) Send general donations favoring “ArshaVidya Research & Publication Trust”
Those who wish to contribute, please write to:
ArshaVidya Research and Publication Trust
4, Srinidhi Apartments, Desika Road,
Mylapore – 600004
Email: avrandpt@gmail.com
Website: www.avrpt.com
Ph: 044 24997023/7131
Arsha Vidya Newsletter - April 2012 19
That Look
That look of Pujya Swamiji
Pouring out compassion
Offered to all, denied to none
Entirely free from the predilections
Of attachment and aversion
Devoid of all worldly calculations.
That look
The look of Pujya Swamiji
Ever ready to bless and encourage
Even the delinquent and undiligent
Never judging even the suspicious
Benefic to the worst offender.
That look
The look of Pujya Swamiji
Ever pure, and unsullied
By the travails of bodily existence
That look is indeed the Look
Behind the look, the innermost Self.
That look
The look of Pujya Swamiji
is indeed The Brahman manifest.
- Swami Tatvavidananda
Arsha Vidya Newsletter - April 2012 21
Swami Sudeerananda’s Public Talks
at Coimbatore
Swami Sudeerananda delivered
public talks on Bhagawad Gita
Chapter IX at Ramar Temple,
Ramnagar, Coimbatore from 13
April 2012 to 19 April 201.
Pujya Swami Dayananda
Saraswathi inaugurated the
jnana yagna on 13 April 2012.
He said that sun entering mesha
rasi is New year. This is the
actual New year. But it is only
celebrated in Tamil Nadu and
Kerala. He congratulated the
public who had assembled on
that tamil New year’s day after
worshipping Iswara at the
temple to listen to Gita.
All the human problems are due
to moha or wrong perception. It
is due to not seeing the reality.
Gita teaches what is reality and
correct thinking.
All that is here is Iswara. We see
the sun, space, air, fire, water
and earth as manifestations of
Iswara. We see you and me as
Iswara. Only in our culture
money is worshipped as
Lakshmi, knowledge is worshipped as
Saraswathi and land is worshipped as
Mother Earth. Our dance and music reveal
every thing as Iswara.
On this New year’s day in Kerala, vishu
kani is celebrated. On the altar a mirror is
kept. Fruits are kept before that. One looks
at his/ her own image in the mirror as
Iswara and worships. This is atma puja.
When one does fire ritual at home, when
space is not adequate to go around the fire,
one just goes around one self three times.
This is also atma puja. Iswara begins with
you and extends every where.
Due to advertisement one knows that Lux
is a soap. When he goes to the shop to
purchase a soap, he asks for Lux. Lux
becomes his ista soap. Ganesha is Iswara.
Siva is Iswara. Rama is Iswara. Krishna is
Arsha Vidya Newsletter - April 2012 22
Iswara. If you ask one who is Iswara and
if he says Siva is Iswara that means his Ista
devata is Siva. One can call Iswara in any
name and Iswara will understand and
respond. Even when you call Subramaniam
as Subbu or Mani or LS he responds. Like
that by what ever name you call Iswara ,
whether Ganesha, Siva, Rama or Krishna or
any other name, he will respond.
In the Gita 9
th
chapter Lord Krishna explains
his glories. He also promises to give yoga
and kshema to those who surrender to him.
Yoga is getting what one does not already
have. Kshema is retaining what one has
already got. Iswara as karma phala datha
gives one the result of one’s karma. A
mature person will accept what ever comes
as prasada from Iswara with prasada
buddhi.
Swami Sudeerananda taught Gita Chapter
IX. Lord Krishna explains Satyomukthi.
Satyomukthi is getting liberation here and
now by knowledge. The knowledge is
atma is Brahman. This knowledge destroys
the sorrow caused by the sense of want.
This knowledge is the highest knowledge.
This secret is the greatest secret. This
knowledge is the greatest purifier.
Only a qualified student with a sense of
discrimination and commitment can get this
knowledge. The whole jagat has
its existence in atma. Even
without the jagat, atma will
exist. The entire jagat is
manifest at the time of srusti.
The entire jagat goes to
unmanifest form at the time of
laya.
Brahman is the intelligent cause
of this jagat. Brahman is also
the material cause and manifests
as this jagat. Hence all things
manifest in this jagat are
Brahman alone.
One having knowledge of Vedas, doing
yaga and earning punya will reach Swarga.
After exhaustion of his punya phala, will
be born again as a human being.
Lord Krishna promises that he will take care
of yoga ( getting material wealth) and
kshema (retaining material wealth) of those
who pursue self knowledge with single
pointed commitment. There is also a second
meaning. Yoga is getting atma jnana.
Kshema is retaining atma jnana or being in
jnana nishta.
Lord Krishna says he will accept what ever
is offered with bakthi. It may be a simple
leaf, flower, fruit or water. What is
important is not the material but the
attitude.
One should offer all his actions including
eating, religious karmas, charitable acts and
austerities to Ishwara. Doing all worldly
activities with the attitude of offering them
to Ishwara is karma yoga.
A qualified student pursuing self
knowledge will understand atma is
Brahman
Report by N. Avinashilingam
Arsha Vidya Newsletter - April 2012 23
Abstract
One of the greatest contributions of India
to the world is Holy Gita which is
considered to be one of the first revelations
from God. The eighteen chapters of the
Bhagavad-Gita are found in the Bhisma-parva
(23-40), of Mahabharata which was
compiled by Veda Vyasa. Let me bow with
folded hands to Indian Maharishi Veda
Vysa, who contributed to the world the
“supreme knowledge” through his writings
on various sacred texts. Gita is one of the
most popular and accessible of all Indian
scriptures, which is to be studied by anyone
interested in Indian philosophy. The Gita
teaches how one’s aim in life can be
achieved; howsoever it may be difficult, by
doing his duty with devotion, and
meditation, integrating many different
threads of Indian philosophy. It gives
correct solution to all the problems in
human life. One has to do his duty as
mother looks after a child. Among all the
sacred texts of India, the Gita greatly
influenced the east and the west. Many
philosophers, transcendentalists were
deeply influenced by its insights, and
thousands of individuals struggling with
many problems have found comfort and
wisdom in its pages. The greatest
significance of the Gita lies in the fact that
it proposes a solution to a central typical
problem of human life that presents itself
at a certain critical stage of development.
Bhagavad Gita And Management
We may say that Arjuna to whom the
teaching is addressed is a representative
man, and the problem that he faced arose
at a certain height of ethical concern in the
midst of an actual and symbolic battlefield
(Kurukshetra, which is also Dharmakshetra).
The Gita gives answers for any problem in
any relationship. The best philosophy,
spirituality, psychology, religion and yoga
are contained in the Gita. It begins with Sri
Krishna teaching the essence of human
being that he is not the body but the
immortal soul. The ancient science of life is
called the Srimad Bhagavad-Gita from the
great country India that invented the
number zero. All dimensions of human life
have been explained in this. Bhagavad-Gita
has, for more than five millennia, served as
a guide to liberation through a life of
knowledge, devotion, and action without
aiming the fruits of attachment to results.
The Gita teaches the first masterly attempt
at harmony and synthesis. Its concern is to
help us get out of the problems that we
ourselves have created in our own minds.
The influence of this most renowned of all
the Indian scriptures has spread far beyond
its religion of origin to inspire figures as
diverse as Henry David Thoreau, Ralph
Waldo Emerson, Aldus Huxley, C. G. Jung,
Max Muller and Charles Wilkins who first
translated to English in 1784.Their
translations stand out from all the others
first of all for its careful faithfulness to the
Arsha Vidya Newsletter - April 2012 24
original language, but also for the extensive
tools for understanding. Sri Sanakacharya
the great philosopher of India said that, in
the 15th chapter, the meaning of not only
the entire Gita, but also all that is known
in the entirety of the Vedas, is presented
briefly and completely. The Gita teaches the
philosophy of human psychology, how to
operate in the world. During times of
commotion we may feel unsure, fearful,
tense and confused. It comes into our life
and gives us spiritual perspective to our
attitudes, behaviour and personality. .
Almost al the freedom fighters of India
strongly believed that they got inspirations
and motivation from Gita.
The spiritual philosophy and management
lessons in this holy book were brought in
to light of the world by saints, philosophers
and other eminent personalities and they
call the Bhagavad-Gita the essence of Vedic
Literature and a complete guide to practical
life. Through the centuries, the sublime and
ennobling counsel of the Gita has endeared
it to truth-seekers of East & West alike. It
provides “all that is needed to raise the
personality of man to the highest possible
level” and self improvement which means
self guided improvement in physical,
mental, social, spiritual and emotion. Its
gospel of devotion to duty, without
attachment, has shown the way of life for
all men, rich or poor, learned or ignorant,
who have sought for light in life. Energy
exists in all human beings to fulfil the
purpose of the aim of the life. We expect
energy to get task done. The Lord Krishna
reveals the deep, universal truths of life that
speak to the needs and aspirations of
everyone which is relevant even today in
Gita. One has a special mission, a special
realisation, and each one individually can
face all the obstacles necessary to make
one’s realisation perfect. Always one will
see that within him the shadow & the light
are equal: you have ability; you have also
the negation of this ability. But if one
discover a very black hole, a thick shadow,
be sure there is somewhere in him a great
light. It is up to him to know how to
understand the one to realise the other.
Their followers in their respective
establishment are continuing their mission
by keeping this lantern burning always
knowing the wishes of the modern
generations. They stress the importance of
spiritual and ethical values for corporate
and personal success. Maharishi interprets
the Indian philosophy, religion and culture
for modern day managers so that they may
attain excellence in whatever work they are
engaged. In the Gita Krishna says: “Change
your attitude toward work. When you
change your attitude (not geared toward
rewards) and continue to do your work, you
are able to unfold your inner potential and
that is freedom and that is happiness all of
us are seeking. Otherwise we come to a
state where we are just for the gross
rewards. Swami Vivekananda said that
system of education should aim at character
building, achieving strength of mind,
expansion of intellect and then only one can
stand on one’s own feet. Those people can
bring a lasting and transformative effect and
will be assets for their family, society and
nation.
Arjuna got mentally depressed in the battle
field when he saw his relatives with whom
he has to fight. (Mental health has become
a major international public health concern
now). On the eve of battle Arjuna is filled
Arsha Vidya Newsletter - April 2012 25
with deep misgivings; he feels to kill his
relatives and friends would be a great sin.
Lord Krishna says O Arjiuna from where
has this delusion come? How could this
delusion come upon a great person such as
you, obstructing the path to heaven? O
Arjuna give up this faint-heartedness. This
kind of mental weakness is unbecoming to
a strong person such as you, shake it off.
Arise and fight. (Gita 2-.2&3). Arjuna said
that now I am confused about my duty and
have lost all composure because of miserly
weakness. In this condition I am asking You
to tell me for certain what is best for
me.(Gita 2-7). Now I am Your disciple, and
a soul surrendered unto You. Please instruct
me. Sri Krishna says that you speak like a
wise person but grieving over something,
the wise do not grieve for. (Gita.2-11).
Furthermore the death of the body does not
harm the soul, as the immortal quote of the
Gita runs. To motivate him the Bhagavad-
Gita is preached in the battle field
Kurukshetra by Lord Krishna to Arjuna as
counselling to do his duty while multitudes
of men stood by waiting. Arjuna face the
problem of conflict between emotions and
intellect. Gita teaches Honesty, Sincerity, and
Truthfulness etc. Gita also shows how
challenge as an opportunity to find the way to
success, it only depends on you and you are your
own alchemist.
The Gita was delivered by Sri Krishna to
boost Arjuna’s declining morale, motivation,
confidence and to increase his effectiveness.
The Gita contains the unwritten laws of the
universe. So if you study the same in a
logical manner, you will achieve salvation.
But on the other hand if you are a devotee
of Lord Krishna and read it with devotion,
then also you will achieve salvation. So, the
Gita will lead you to God both the
intellectual way and the devotional way.
Today there are innumerable professionals
and industrialists who are great achievers,
have great social prestige yet do not enjoy
life. On the other hand, there are many who
are contended and happy but are not
achievers. What is needed today is a
combination of these two qualities. One
should be a great achiever and at the same
time should live a peaceful life and it can
be assured that a study of Gita will serve
both these purposes.
Indian Vedic contribution is a reservoir of
Vibrant Information and Harmonious
Creativity. May the womb of nature
embrace all with tranquil blessings from this
day forward? Let this attract one’s attention
affecting them positively. It is a sanctuary
of the self a creative venue which serves as
an enduring expression of lightness, where
a peaceful atmosphere with sunlight flows
and serene atmosphere prevail.
In the storm of life we struggle through
myriads of stimuli of pressure, stress, and
multi problems that seek for a solution and
answer. We are so suppressed by the
routine of this every life style that most of
us seem helpless. However, if we look
closely to ancient techniques we shall
discover the magnificent way to understand
and realize the ones around us and mostly
ourselves. If only we could stop for a
moment and allow this to happen. May all
beings be happy (Loka Samastha Sukhino
Bhavanthu) is the essence of Indian
philosophy?
The ancient Indian philosophy of keeping
mind and body for the well being has
Arsha Vidya Newsletter - April 2012 26
entered the managerial, medical and judicial
domain of the world. Today it has found its
place as an alternative to the theory of
modern management and also as a means
to bring back the right path of peace and
prosperity for the human beings.
Introduction
In this modern world the art of
Management has become a part and parcel
of everyday life, be it at home, in the office
or factory and in Government. In all
organizations, where a group of human
beings assemble for a common purpose
irrespective of caste, creed, and religion,
management principles come into play
through the management of resources,
finance and planning, priorities, policies and
practice. Management is a systematic way
of carrying out activities in any field of
human effort. Management is a continuing
process, and managers are always involved
in some way with the principles of:
planning, organizing, influencing,
controlling and decision making. These
principles are designed to help managers
accomplish organizational objectives, and
good managers will use them. These
principles are not isolated but are
interwoven throughout the manager’s
thoughts and actions.
Managers must combine and coordinate
these principles and must maximize their
value to achieve their goals. Managers
strive to be effective and efficient and these
principles help them. These management
principles are universal and applicable to all
types of businesses and organizations.
Management need to focus more on
leadership skills e.g.: establishing vision
and goals, communicating the vision and
goals, and guiding others to accomplish
them. It also asserts thatleadership must be
more facilitative, participative and
empowering in how visions and goals are
established and carried out.
One of the biggest problems that we are
facing in our daily life, professional work
and personal life is that we don’t seem to
enjoy what we are doing. Today the
children say “I am bored”. Young
professionals want to adopt the western
model of “weekend getaway”. We need
weekend getaways if work is perceived as
drudgery and an avoidable aspect of our
life. Such a perspective can never get the
best from work place that modern business
management is worried about. What is this
boredom? Why does it happen? Because
we don’t enjoy what we are doing, we get
bored. Stress management is a big issue
today. Today’s life is so, that everyone feels
to be very busy in this hectic day to day life.
We all are very busy at our work place &
in our home life also. In this busy life, we
face lot of tensions and our mind is full of
stress all the time. We forget about the true
happiness in life and how it can be attained.
Sukhaduhkhe same kritwaa laabhaalaabhau
jayaajayau;
Tato yuddhaaya yujyaswa naivam
paapamavaapsyasi. (Gita.2.38)
Having made pleasure and pain, gain and
loss, victory and defeat the same, engage
thou
in battle for the sake of battle; thus thou
shall not incur sin.
Generally people think that earning lot’s of
money and enjoying it, is the aim of life and
Arsha Vidya Newsletter - April 2012 27
they think that can give them happiness in
life. In our life we either run after money
or we try to make our near and dear ones
happy in life. Money and material things
may give us joy at present but when these
material things are not in our life, due to
one reason or the other, much pain comes
in our life. Same is the case with human
relations. Till the time these relations are
with you, they may give you joy for the
time being. But in the absence of these
relations our mind feels pain & sorrow. We
all know that we have come to this world
alone & shall leave this world alone only.
Whatever things we acquire or whatever
relations we make on this world stage is
only in between your birth and death. Some
day, these things or relations shall leave you
within this lifetime or ultimately you have
to leave all these in the end.
Any infatuation to material things or
relations is going to give you pain only,
whenever, separation shall occur from these
one day. Unless one seeks a perfect and
permanent thing in life, he will not be able
to find perfect love in life. Most of the
knowledge and help we get from the
modern day thinking is to suppress or
divert our attention from the issue of stress.
They implicitly operate with an assumption
that stress will be inevitably generated and
the solution lies in doing something about
it once we are stressed. “Let us kill it or run
away from it by some means after it
happens” is the basis for stress
management. We do not seem to address
why one should get stressed in the first
place.
Gita also offers perspectives on how to
manage certain things in life, understand
complex things that we go through in
simple terms (just as the example of birth
and death). It also offers direct ideas and
sets us in a state of contemplation. The Gita
can be compared to a wish fulfilling tree.
Whatever we seek to learn, we can get it
from the Gita. Each person who reads the
Gita, can understand it from a different
level. It can give lessons to a beginner as
well as a pundit. Based on the state of
feelings, each person can understand the
Gita depending on the stage that they have
reached in the spiritual path. There is plenty
of water in an ocean, but what you can
bring away from it depends on the size of
the vessel that you take. Similarly the
messages will be vast but what we get from
it depends on our capacity to absorb. The
basic message of the Gita is the same and
its purpose is to transform humanity to
divinity. We should therefore not take such
a book lightly. We should approach it with
devotion and commitment and not only try
to learn the teachings, but more importantly
strive to practice it. Only then we can attain
fulfilment in our lives. By repeated reading
and studying only we can achieve this.
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Arsha Vidya Newsletter - April 2012 28
Some people assert that this really isn’t a
change in the management functions rather
it’s re-emphasizing certain aspects of
management. Management is creative
problem solving method. This creative
problem solving is accomplished through
four functions of management: planning,
organizing, leading and controlling. The
intended result is the use of an
organization’s resources in a way that
accomplishes its mission and objectives.
Socio technical systems approach; technical
systems such as production and office
operation have great effect on social system
such as
personal. This concept places importance on
labour and lower-level office work and
ignores other managerial knowledge. In this
concept managing is treated as
mathematical processes. It is viewed as a
purely logical process and is expressed in
mathematical symbols and relationships.
Managing is not a pure science and hence
cannot be completely modelled. Just as
human body is formed of different
interdependent systems so is also an
organization. A change in any one of these
systems may affect all or some other
systems to varying degrees. This ‘ripple
effect’ influences the effectiveness of the
organization. To understand the interactions
and the consequences between the various
systems of the organization the managers
should posses the ability to get a
perspective view.
Treating an organization as formed of
different systems is known as systems
approach. Systems theory was first applied
in the fields of science and engineering. It
also has found wide acceptance in the
practice of management. Successful
planning is a process. It is the first
management principle that must be
developed and all the others are interrelated
to it. It is the foundation for success.
Samuel Certo, in the Principles of Modern
Management, suggests there are six steps in
the planning process: 1) Stating
organizational objectives – the objectives
must be clear for proper planning; 2) Listing
alternative ways of reaching objectives – a
manager should list several available
alternatives; 3) Develop premises upon
which each alternative is based – these
premises are assumptions and these
assumptions will help you work through
the alternatives; 4) Choosing the best
alternative for
reaching objectives – evaluate the
alternatives based on your assumptions and
choose; 5) Develop plans to pursue the
chosen alternative – a manager should
develop strategic and tactical plans; and 6)
Putting the plans into action – organization
can not benefit until the plans are put into
action; both short plans and long range
plans.
Its task is to make people capable of joint
performance, to make their weaknesses
irrelevant, says the Management Guru Peter
Ducker whose career as a writer, consultant
and teacher spanned more than six decades.
His groundbreaking work turned modern
management theory into a serious
discipline, and he influenced or created
nearly every facet of its application,
including corporate social responsibility,
decentralization, privatization, and
empowerment, and has coined such terms
as the “knowledge worker.” It creates
harmony in working together - equilibrium
Arsha Vidya Newsletter - April 2012 29
in thoughts and actions, goals and
achievements, plans and performance,
products and markets. It resolves situations
of scarcity, be they in the physical, technical
or human fields, through maximum
utilization with the minimum available
processes to achieve the goal. Leadership is
lifting a person’s vision to high sights, the
raising of a person’s performance to a
higher standard, the building of a
personality beyond its normal limitations.
This approach emphasized that a manager
and a subordinate would get together and
set goals with the understanding that
achieving these goals would be a major
factor in evaluating the subordinate’s job
performance. This approach was supposed
to begin at the top of the organization and
all the way through it. Therefore, it was the
achievement of these objectives that would
determine the success or failure of an
organization. Obviously, the better these
objectives and goals were stated and then
subsequently accomplished the more likely
the organization would succeed. Lack of
management causes disorder, confusion,
wastage, delay, destruction and even
depression. Managing men, money and
materials in the best possible way, according
to circumstances and environment, is the
most important and essential factor for a
successful management. Gita gives answer
to all these points. The discoveries of
modern science only demonstrate the truth
intuitively arrived at by meditation by the
ancient saints of India and confirm their
doctrines.
The Bhagavad-Gita was delivered by Sri
Krishna to boost Arjuna’s declining morale,
motivation, confidence and to increase his
(Arjuna) effectiveness. Sri Krishna gave not
only spiritual enlightenment but also the art
of self management, conflict , stress, anger
management, transformational leadership,
motivation, goal setting and many others
aspects of management which can be used
as a guide to increase HRM effectiveness.
Unlike the western approach to HRM,
which focuses in exploring the external
world of matter and energy, the Bhagavad-
Gita recommends a HRM approach, which
focuses on exploring the inner world of the
self.
HRM can understand from Gita the
organizational behaviour in terms of the
reciprocal causation among the employee
(unique personality characteristics). Because
of these combined reciprocal influences,
employees are at the same time both
products and producers of their personality,
their behaviours, and their respective
environments. They can suggest that the
implications that self-efficacy may have for
employee performance in organizations can
no longer be ignored by practicing
managers. They contend that while
traditional motivational and behavioural
management approaches are still relevant,
expanding the behavioural management
approach with CSR and self-efficacy will
lead to the more comprehensive
understanding and effective management of
today’s human resources.
HR managers need good ‘people’ skills and
require the confidence and communication
skills to deal in a calm and tactful manner
with a variety of situations, balancing the
needs of the individual employee against
the business interests of the organisation.
You may be required to operate in stressful
situations when handling issues such as
Arsha Vidya Newsletter - April 2012 30
discipline, redundancy or the personal
problems of individual employees, so you
would need a measure of resilience and an
understanding of the importance of
confidentiality. Accuracy, attention to detail,
co-operation and teamwork are as important
as a fair and objective attitude. Good spoken
and written communication skills are
essential to avoid errors and
misunderstandings when dealing with
employees’ personal details.
Management guidelines from Bhagavad-
Gita
One should do one’s duty equipoise or with
the equanimity of mind renouncing the
fruits of action. O Arjuna, you have a certain
authority over an action you perform but
you do not have an absolute authority over
the fruit it yields. Neither accepts inaction
as the way of life, nor let the fruit be the
motive behind performing an action (Gita
2.47). If one does one’s duty efficiently and
with single minded devotion, without any
fear of success or failure in his/her
endeavour, then certainly that person shall
succeed in his/her work. His/her mind
shall be at peace & ease while doing such
work without any fear of success or failure.
Any person, whose mind is at peace,
certainly works effectively. The Gita
conceives reality as that which never
changes. The ego, being subject to change,
is unreal; so also are all its objects. Hence
Sri Krishna asks Arjuna to transcend the
dualities of experience like heat and cold,
pain and pleasure, and identify himself with
the permanent and unchanging being. The
four goals of human life — doing one’s
duty, earning wealth, material and sensual
enjoyment, and attaining salvation — were
designed in the Vedic tradition for gradual
and systematic growth of the individual and
the progress of society
After, hearing Bhagavad-Gita, Arjuna got
motivated, energized and acted according
to Sri Krishna’s instruction. This is
transformation management (leadership), as
quoted by great management gurus who
explained what happened after the Bhagavad-
Gita. He (Arjuna) stood steady on the
ground with bow and arrow in hand. He
lifted his arms ready to fight the war. Sri
Krishna demonstrated transformational HR
leadership qualities in developing and
guiding Arjuna to victory in the war.
Transformational leaders (HR managers)
exhibit charisma, encourage followers to
question their own way of doing things, and
treat followers differently but equitably
based on follower need. Modern HR
managers and consultants can benefit from
the philosophy of Bhagavad-Gita, which can
serve as a guide in HRM. Mere imitation of
western HRM approaches may not be
appropriate in the Indian (Asian) context
due to differences in the cultural
environment. Many new western HRM
approaches will continue to emerge,
however the Bhagavad-Gita has remained
and will remain to be relevant and continue
to contribute to HRM for many centuries to
come.
Arsha Vidya Newsletter - April 2012 31
Silver Jubilee Celebration of
Kaumara Matalaya’s Gaja Puja etc.
As far back as March 25 to 27 in the year 1987, His Holiness Sundara Swamigal of Siravai
Adheenam initiated, organized and brought together 108 elephants, installed Vinayaka
in 108 kalasas and conducted Vedic rituals through 108 Homa kundas. Besides all these,
he had arranged a big main homa kunda for seeking the blessings of Vinayaka, Navagraha,
Siva, Sudharsana, Satha Chandi and Muruga. Lakhs of people from different parts of
India visited and were
awe struck with the
grandeur of the worship
organized. Since then
twenty five years had
rolled by and the
devotees wanted to
celebrate such a big
event in a fitting
manner.
Siravai Adheenam
organized the silver
jubilee celebrations for
three days from 22
nd
to
25
th
of March 2012.
Arsha Vidya Newsletter - April 2012 32
Arsha Vidya Newsletter
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During this celebration Gaja (elephant) puja was organized. There was also worship of
108 Cows, 1008 lighted lamps, 63 Nayanmars and special pujas at the temple of the
Adheenam at Chinnavedampatti, Coimbatore.
There was also a book release function. Books of Swami Kandaswamy, books on the
history of the Adheenam, Tamil books of K. Natesa Gounder etc. were released.
Various Heads of Mutts, religious leaders and Tamil Pandits and musicians participated.
Kaumara Matalaya's Gaja Puja etc.
Date of Publication : 30th of every month
REGISTERED REGN. NO. TN / CH/(C) / 175 / 12 - 14
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Rs. 15/-
Arsha Vidya
Newsletter
Arsha Vidya
Newsletter
Vol. 13 May 2012 Issue 5
“H.H. Sri Jagadguru Shankaracharya Dakshinamnaya Sri Sringeri Sharada
Peetadhipati, Sri Sri Bharati Tirtha Mahaswamiji presenting the first
Adi Shankaracharya Award to Pujya Swamiji”
Arsha Vidya Newsletter - May 2012 1
Arsha Vidya Pitham
Swami Dayananda Ashram
Sri Gangadhareswar Trust
Purani Jhadi, Rishikesh
Pin 249 201, Uttarakhanda
Ph.0135-2431769
Fax: 0135 2430769
Website: www.dayananda.org
Email: dayas1088@hotmail.com
Board of Trustees:
Chairman:
Swami Dayananda
Saraswati
Managing Trustee:
Swami Suddhananda
Trustees:
Swami Santatmananda
Swami Hamsananda
Sri Rajni Kant
Sri M.G. Srinivasan
Col. Kamal Kumar
Sri M. Rajalingam
Arsha Vijnana Gurukulam
72, Bharat Nagar
Amaravathi Road, Nagpur
Maharashtra 410 033
Phone: 91-0712-2523768
Emai: brahmapra@gmail.com
Board of Trustees
Paramount Trustee:
Swami Dayananda Saraswati
President
Rajashree Shrikant Jichkar,
Secretary
Madhav Babasaheb Solao,
Trustees:
Ramesh Bhaurao Girde
Avinash Narayanprasad Pande
Madhav Chintaman Kinkhede
Ramesh alias Nana Pandurang
Gawande
Rajendra Wamanrao Korde
Arsha Vidya Gurukulam
Institute of Vedanta and Sanskrit
Sruti Seva Trust
Anaikatti P.O.
Coimbatore 641 108
Tel. 0422-2657001,
Fax 91-0422-2657002
Web Site : "http://www.arshavidya.in"
Email: office@arshavidya.in
Board of Trustees:
Paramount Trustee:
Swami Dayananda Saraswati
Chairman:
R. Santharam
Trustees:
C. Soundar Raj
P.R.Ramasubrahmaneya Rajhah
Ravi Sam
N.K. Kejriwal
T.A. Kandasamy Pillai
Ravi Gupta
M. Krishnan
Secretary:
V. Sivaprasad
Arsha Vidya Gurukulam
Institute of Vedanta and
Sanskrit
P.O. Box No.1059
Saylorsburg, PA, 18353, USA
Tel: 570-992-2339
Fax: 570-992-7150
570-992-9617
Web Site : "http://www.arshavidya.org"
Books Dept. : "http://books.arshavidya.org"
Board of Directors:
President:
Swami Dayananda Saraswati
Vice Presidents:
Swami Viditatmananda Saraswati
Swami Tattvavidananda Saraswati
Secretary:
Anand Gupta
Treasurer:
Piyush and Avantika Shah
Asst. Secretary:
Dr. Carol Whitfield
Directors:
Drs.N.Balasubramaniam (Bala) & Arul
Ajay & Bharati Chanchani
Dr.Urmila Gujarathi
Sharad & Lata Pimplaskar
Dr.V.B. Prathikanti & Sakubai
Dr.Sundar Ramaswamy(Dhira) & Usha
Dr.L.Mohan & Vinita Rao
V.B.Somasundaram and Dr.Anasuya
Bhagubhai and Janaki Tailor
Dr.Ashok Chhabra & Martha Doherty
Vijay and Pammi Kapoor
Associate Board of Directors:
Dr.Soma & Nagaveni Avva
Dr.Ravindra Bathina
Dr.Mahesh & Maheswari Desai
Dr.Pramod & Lata Deshmukh
Dr.T.A.Gopal & Lata
Dr.Kamlesh & Smita Gosai
Dr.Haren Joshi & Pratima Tolat
Dr.Arun & Mangala Puranik
G.S. Raman & Gita
Dr.Bhagabat & Pushpalakshmi Sahu
Rakesh Sharma
Arsha Vidya Newsletter - May 2012 1
Arsha Vidya
Newsletter
In fearless voice may
we proclaim
The Rishi's message
from all house-tops
And bring the men
of different claim
To a fold of Love
where oneness lasts!
Arsha Vidya Newsletter - May 2012 2
Arsha Vidya Newsletter - May 2012 3
Pujya Swamiji presented with
First Adi Shankaracharya Award
Everyone will be glad to learn
that the FIRST ADI
SHANKARACHARYA
AWARD instituted by the
Jagadguru Shankaracharya
Mahasamsthaanam,
Dakshinaamnaaya Sharada
Peetham, Sringeri, went to none
other than our most revered and
dear Pujya Swamiji. It has been
awarded to him in recognition
of his ‘exemplary service to
Sanatana Dharma, Advaita-
Vedanta Prachara and to
humanity’.
It was presented to him at the
Shankara Jayanti celebrations at
Thirunelveli, by the Sringeri
Shankaracharya Sri Bharati
Teertha Mahaswamiji.
Pujya Sri Swamiji accepted it as
‘prasadam’ in all humility and
mentioned that as per the Shruti
Vakya “, it is a twice blessed
one, as the giver and recipient
are blessed. He said that His
own reverence to the Peetham is
the same as to Shankara
Bhagavatpaada Himself!
Arsha Vidya Newsletter - May 2012 4
Arsha Vidya Newsletter - May 2012 5
The Sringeri Mahaswami in his
turn said that He is awarding this
to Swami Dayananda Saraswathi,
with a great sense of pride for his
unparalleled contribution in,
particularly spreading the light of
the Bhaashya , with the same love
, dedication and reverence to
Adishankaracharya as he himself
has! In that, Pujya Swamiji is a (of
the same intent as Himself, though
by age Pujyasri is much older.
Further, Pujya Swamiji has spread
the teaching beyond the Indian
shores, to the whole world. He
wished that it flows perennially
To the students of Pujya Swamiji
it is a great joy as the traditional
Shankaracharya peetham
recognises his amazing
contribution. No wonder we see
the image of Adi Shankara
Bhagavatpada in him, and were
we to think of what Adishankara’s
disciples felt when the great
Acharya taught....... the feeling is
not alien to us!!
Yes, twice blessed is the award,
Even as it is Mahapurushas who
lend sanctity to any Teertha (Holy
place), (or an ornament on the
Lord’s Vigraha really embellishes
itself), the award has got
‘awarded’, and our Acharya, the
ocean of compassion stands
saluted!!
Arsha Vidya Newsletter - May 2012 6
“A felicitation function to Pujya Sri
Swami Dayananda Saraswati for
receiving the Adi Shankaracharya
Award was organized at the Kikani
School, Coimbatore, on the 13
th
of
May 2012 by Sri M. Krishnan of Sri
Krishna Sweets. The Kikani School
auditorium was packed to the
capacity”.
Sri T.R. Ramanathan welcomed the
gathering. He explained how Sri Adi
Sankara dismissed 72 wrong
philosophies and re-established Hinduism.
He also explained how H H Sri Narasimha
Bharthi, the 33
rd
Pontiff of Sringeri Mutt
popularised Sankara Jayanthi celebration,
established the birth place of Sri Adi
Sankara at Kalady and arranged for
publication of Sri Adi Sankara’s works.
The present Pontiff of Sringeri Mutt, H H
Sri Bharathi Theertha Swamigal had
initiated Sri Adi Sankaracharya Award.
He had awarded that to the most
Felicitation to Pujya Swamiji for Receiving
Adi Sankaracharya Award
deserving Pujya Swami Dayananda
Saraswathi.
Video clippings of the awards function
at Tirunelveli at 26 April 2012 was
screened. On the awards function Pujya
Swamiji said that he received the award
as a prasadam from Sri Adi Sankara. He
taught Bhasyam daily. He felt that the
award received from Acharya was
received from Sri Adi Sankara himself.
Both the receiver and giver of the gift
ought to be careful. A gift becomes
twice blessed as the giver is happy
and the receiver is also happy. He
received the award in all humility.
On the awards function Sri Bharathi
Theertha Swamigal said that he
appreciated the advaita Vedanta
siddanta prachara by Swami
Dayananda Saraswathi. That
appreciation made him give this
award to him. Both of them had
sraddha in and bakthi to Sri Adi
Arsha Vidya Newsletter - May 2012 7
Sankara. Their age was not the
same. But their thinking was the
same. Due to Mutt tradition, he was
doing prachara of Adi Sankara’s
teachings only within India. But
Swami was doing prachara of Adi
Sankara’s teachings even outside
India. He blessed that Pujya
Swamiji’s prachara should continue.
Sri S. Gurmurthy, renowned social
thinker spoke. He said that the
earlier speaker Sri T.R. Ramanathan
had spoken eloquently and demonstrated
that he was more competent to speak on
the awards function. But as he had been
invited, he spoke.
During the awards function Acharya and
Pujya Swamiji said that they were happy.
They never uttered that it was bestowing
an honour. There is no difference in their
thought process. Even the words used by
both of them were the same. He was
closely associated with Pujya Swamiji
since the formation of Dharma Rakshana
Samithi in 1999.
During Pope’s visit to India, Pope said
that in the first 1000 years Europeans
were converted to Christianity. In the
second 1000 years Americans and
Africans were converted to Christianity. In
the next 1000 years Asian should be
converted to Christianity. Pujya Swamiji
objected about this to Pope and gave the
profound thinking in a single line “
Conversion is Violence”.
In 2002, Pujya Swamiji established the
Hindu Dharma Acharya Sabha. He made
125 Acharyas, who were heads of mutts
of at least 300 years standing to sit on a
single platform. In 2000 Millennium
Summit held by United Nations, he had
a resolution passed for mutual respect and
reverence to all religions. In 2008
Hindu Jewish Summit, we made
the Jews understand that the
ultimate God as per Hinduism is
also formless God as worshipped
by the Jews. In December 2008, he
made the United Nations agree
that every one had a right to
follow religion of his birth,
conversion should not be induced
by money or fear and no religion
should criticise other religions. He
said that Pujya Swamiji’s activities
for protection of Sanatana Dharma
are numerous.
Arsha Vidya Newsletter - May 2012 8
Pujya Swami Dayananda Saraswathi gave
his benedictory address. He said the Guru
parampara started with Lord
Dakshinamoorthy. The greatest link in the
parampara in Sri Adi Sankara. That
parampara continues today up to my own
Guru. Guru is the one who dispels
darkness or ignorance.
Human being thinks that he is
insignificant. But he is Brahman. The one
that does not change is satyam. This is
what the sampradaya tells. Adi Sankara
is not the maker of the sampradaya. He
is the knower of the sampradaya. He is
an important link in the parampara. He
initiated a tradition of teaching by his
bashya. In bashya, the meaning is given.
The meaning is also defended.
During Adi Sankara’s time Buddhism and
a thinking that karma alone could give
Moksha were popular. He corrected the
wrong thinking by his bhasyam on Gita,
Upanishads and Brahma Sutra.
There are two words aham (subject) and
idam ( object). I see the world. So I am
not the world. I see my body and my
mind. So I am not the body and the mind.
Seeing what is not there is samsara. Seeing
the reality is moksha. You are satyam,
jnanam, anantam Brahman. Confusion is
samsara. Resolution is moksha. You are
Brahman is the essence of Hinduism. No
other religion has this profound teaching.
This teaching has been handed over by
the parmapara.
Bharat is a breathing culture. Bharat is one
breathing spiritual organisation.
Report by N. Avinashilingam
Arsha Vidya Newsletter - May 2012 9
7th Thirumurai Awareness Program in
New Jersey, USA
The 7th Annual Thirumurai
Awareness Program was held
on April 29th, 2012 at the Sri
Venkateswara Temple
Auditorium, Bridgewater, NJ
08807. It was sponsored by
the Forum for Religious
Freedom, Staten Island, New
York. Swamini Srividyananda
of Arsha Vidya Gurukulam,
Saylorsburg, graced the
occasion. Dr. P. Jayaraman,
founder of the Bharatiya
Vidya Bhavan was the Chief
Guest. Introducing the
program, Dr. V. Swaminathan, said that
it was organized to support the Oduvar
Project and the Thiruvidaimarudur Sri
Mahalingaswamy Ther project undertaken
by Pujya Swami Dayananda Saraswati.
During the Program, a video message from
Pujya Swamiji was shown, needless to say,
to the delight of the participants and the
audience. Pujya Swamiji referred to the
institution of Oduvars started by King Raja
Raja Chozha. The Oduvars sang the
Thevarams in Siva Temples during the
daily worship. It was fostered by
successive kings but in course of time with
the disappearance of the royal patronage,
the Oduvars were unsupported and the
religious tradition slowly became extinct.
There has been a steady decline of the
Oduvars and many temples today are
without any Oduvars. Pujya Swamiji
succinctly summarized the situation by
saying that we now have the responsibility
to maintain the Oduvars who had
maintained the tradition of our culture.
Pujya Swamiji appreciated the efforts being
made in this direction. He also expressed
his happiness at the inclusion in this year’s
program of songs from the Nalayira Divya
Prabandham, the devotional songs of the
Vaishnava tradition. Swamiji said that in
the Vishnu Temples generally the Priests
themselves were conversant with the
Naalayira Prabandham and they were
reciting them during worship.
At the start of the proceedings, a young
girl, Uma Mani, offered a Prayer to Lord
Vinayaka by singing Arunagirinathar’s
‘Kaithala Nirai Kani’. This was followed
by ten distinguished music teachers of the
area rendering the Invocation ‘Mahalinga
1 Reported by Sri V. Ramachandran of Bridgewater, New Jersey, USA
Arsha Vidya Newsletter - May 2012 10
vibho’, a recent composition of Pujya
Swamiji in the raga Sivaranjani. (See the
picture)
Smt Neyveli Ramalaskhmi, who has been
trained in the singing of Thevarams,
rendered selected Thevarams of Saint
Thirunavakkarasar (Appar) by herself and
also along with her students. The songs,
in various pans (melodies), related to the
suffering and incarceration of Appar by the
Pallava King of that time and how he
overcame them with his devotion to Lord
Shiva. The context of each song was
briefly described prior to its rendering
which enabled the listeners to enjoy the
spirit of the song. As a second segment
in the program, eight compositions of the
Tamil Composers who are now known as
Tamil Moovar (Mutthuthandavar,
Maarimuttha Pillai and Arunachala
Kavirayar) were rendered by the students
of Aravind Narasimhan, Ashvin
Bhogendra, Dr. Bhavani Prakash, Kalyani
Ramani, Manjula Ramachandran, Padma
Srinivasan, Rajeswari Satish and Sumati
Sarangapani. It can be said that the
devotional content of the compositions
transported the audience to another world
of tranquility and joy. As a third segment
in the program, Sri Prasanna Venkatesh
& students rendered Pasurams from
Nammazhvar Thirumozhi on the twelve
names of Lord Vishnu. The proper
pronunciation of the Tamil words and the
devotion packed singing of the
prabandhams that were set to different
ragas were inspiring and made all to
appreciate the high devotional content of
the songs.
After the music session, Dr Swaminathan
introduced the Chief Guest Dr P
Jayaraman as the founder of the Bharatiya
Vidya Bhavan in New York, a person of
philosophical bent with a deep learning in
our scriptures and a linguist. Dr.
Jayaraman spoke about the exalted feeling
he had throughout the entire program and
dwelt a little on the Nayanmars and
Alwars and the aspect of the devotional
element exemplified by their lives and their
songs. He complimented the efforts being
made to preserve the ancient Indian
Tradition and concluded by conveying his
good wishes to everyone assembled there.
The program concluded with all the
students singing the inimitable Pujya
Swamiji’s composition “Bho sambo” in
raga Revati as the mangalam. (See the
picture) Sumptuous lunch was served to
all the attendees.
Arsha Vidya Newsletter - May 2012 11
Keynote Address Delivered at the First Hindu Priests'
Conference, Pittsburgh, PA, 28th April 2012
by Swamini Svatmavidyananda
manner, one is ignorant of the truth
oneself, and due to this ignorance one is
subject to samsara, characterised by
notions of bondage and sorrow.
Assimilating this knowledge requires
preparation. It requires, shraddha and
bhakti in Ishvara and the Veda, it requires
developing surrender, spiritual discipline
and emotional maturity. There is no better
way to gain this preparation than by
following the way of life prescribed by the
Vedas —a committed lifestyle that is
conducive to gaining the preparedness for
self-knowledge. Here is where we have
been given the wealth of the priests, a
class of people whose purpose is to
embody the Vedic lifestyle, and whose sole
role is to to assist humankind to develop
the requisite shraddha, bhakti, and the
maturity for gaining the ultimate
purushartha. This lifestyle recommended
by the Vedas and the Bhagavad Gita can
be best described as one of desire-
It is said that Hinduism is a view and a
way of life conducive to achieving the view.
The vision is best expressed in the
sentence, “Ishavasyam idam sarvam,” all
that is here is pervaded by Ishvara, by the
Lord, and is non separate from the Lord.
When we use the word “all,” we must not
forget to include ourselves. All that is here,
including one’s body, mind, and senses, is
a manifestation of Bhagavan and is
therefore sacred. Assimilating this vision
of oneness is called moksha, the ultimate
purushartha, and is the primary purpose
of human birth. For this, one has to seek
this knowledge and study Vedanta, the
knowledge of oneself as the whole, with
a qualified teacher. One is already free, but
due to ignorance, one does not know it.
To illustrate this, we use the story of the
tenth man, who went on a picnic with
nine other friends. Upon returning from
the outing, he counted everyone except
himself and mourned the loss of the tenth
man. A passing sage enlightened him that
he indeed was the tenth man. In this
Arsha Vidya Newsletter - May 2012 12
management. Learning to manage one’s
desires is an important goal in the Hindu
dharma, and is achieved in a unique way.
The entire karma kanda, first portion of
the Vedas is dedicated to specific prayers,
designed to fulfill the gamut of one’s
desires in the here and the hereafter. My
guru, Pujya Sri Swami Dayanandaji says
that while every tradition has general
prayers, best called “sprayers,” ours is the
only tradition that has “prayers,” highly
sophisticated means dedicated to
achieving specific ends. The whole idea is
for one to grow emotionally by channelling
one’s desires through prayer. One leaves
the desires at the feet of the Lord, one
dedicates the actions taken to fulfill the
desires at the feet of the Lord.
Finally, one learns to accept the outcome
as prasada coming from the Lord. In this
way, one grows from a person who prays
to being a prayerful person. In the former,
the prayer is a discrete action, in the
latter, it is an attitude with which one
greets life. The role of the priests in our
culture is invaluable in accomplishing this
transformation. The Vedic vision and the
lifestyle, the spirit and form are
inextricably linked. They are married like
Shiva and Parvati. Therefore, to uphold
one, without the other, does not make
sense. Upholding the spirit without the
form is too abstract, whereas protecting
the form, without understanding the spirit
and purpose behind it is like protecting a
dead body of know-hows and techniques,
without understanding their purpose.
The priests, generally speaking, especially
those that work in the North American
context, are an endangered species.
Although every priest is still the son of a
priest, these days, the son of every priest
may not want to become a priest. There
are few occupations in the world that are
more of a calling, and are service-oriented.
Such occupations cannot be considered as
“professions,” and their beneficiaries are
not “clients” or “customers.” Doctors and
healers, for example, cannot say that they
have clients, and neither can teachers.
Likewise, the priests also do not have
customers. Themselves being in service of
Ishvara, they serve other devotees. The
priests do not have a 9-5 job. Even when
they are not doing puja, they do not stop
being a priest, because priesthood is their
very being. The essence of priesthood is
devotion, and the priest is essentially a
devotee.
During the course of one’s life, one plays
many roles. One is son or daughter,
brother or sister. One is a student, and
then, based on one’s profession, one is an
engineer, lawyer, etc. If one gets married,
one is a spouse, and then mother or
father. Again, during the course of a
single day, one might be an employer or
employee, a friend, a co-worker, etc. Often
these roles overlap, and one plays multiple
roles at once, without any problems. For
example, one may be simultaneously with
one’s parents, siblings, and children at a
family gathering. This is possible only
because one is not the role. There is a
basic person who plays these roles in the
same manner as a single actor who dons
Arsha Vidya Newsletter - May 2012 13
various costumes. This basic person is a
devotee. The devotee is the individual who
is connected to Ishvara, the total. If I were
asked to spell out the primary role of the
priests, I would say that it is to reflect the
basic person, the devotee. Only when this
devotee is present in the priest, as the
priest, there can be worship. In this way,
it is important for us to not lose sight of
this basic person, the devotee. The temple
attendee is a devotee, the mandir executive
is a devotee, and the priest is also,
basically, devotee. All are devoted to
Ishvara, and the focus of every temple is
to help one develop and live this life of
devotion. It is only through this lived
practice of invoking the devotee within
oneself that one learns to not be affected
by the challenges that one faces in life.
When we look deeply into this, we can see
that the problems and challenges in life
belong to the role, and not to the person.
In other words, while the role is person,
the person is not the role. The person is
a devotee related to Ishvara. This is the
rahasya, the secret, of transcending
samsara.
The role of the priest is wonderful, because
this is the only occupation, where one
reflects the devotee that one seeks to
invoke within oneself. One is in the unique
position of being able to embody this for
oneself, and also reflect it for others. For
this reason, among many others, the
institution of priesthood deserves
protection, and the priests deserve to be
respected. These days, we often talk about
the need to protect Hindu dharma. Dharma
is an abstract concept. We cannot protect
the dharma without protecting the
dharmin, the one who practices the
dharma. One of the best ways to protect
the dharma is to sustain those who
practice the lifestyle enjoined by the Vedas,
and thereby inspire others to do the same.
In the North American context, the priests
face certain unique challenges of
negotiating linguistic and cultural barriers.
Additionally, they have the responsibility
of explaining the basics of Hindu dharma
to people who might not know much
about it, and to act as guides, counselors
and chaplains. We have already heard
about some of these challenges from the
earlier presentations made today. To
address these issues, my guru, Pujya Sri
Swami Dayanandaji has planned a priests’
training course at the Hindu Univerisity of
America in Orlando, Florida, with the help
of Sri Brahma Aggarwal. Since he is not
in attendance, I request Sri Asthana to
follow up on this program and help it to
take off. This program will help the priests
to be prepared for their manifold duties,
and also to network with other priests. It
is through networking alone that we grow;
we stand tall like the redwood trees by
connecting to one another, by holding on
to one another.
I congratulate the organizers for hosting
a successful and a landmark conference of
Hindu pandits, and I pray that this
meeting will inspire everyone to continue
to probe common ground, and ways to
address common concerns. Thank you.
Arsha Vidya Newsletter - May 2012 14
Arsha Vidya Satsanga (AVS), a group
dedicated to re-establish the cultural self-
identity of Hindus, celebrated the
Shankara Jayanthi to commemorate the
birthday of jagad guru Sri Adi
Shankaracharya – a great reviver of
Vedic Sanatana Dharma, at Keshav
Smruti, Houston on Apr 21st.
Shankara Jayanti is celebrated on Vaishaka
masa shukla panchami and this
celebration was initiated by the 33rd
Acharya of Sringeri Sharada Peetam- HH
Sachidananda Shivanibhava Narasimha
Bharati Swamiji. The program included
Guru pooja, recitation of various
compositions of Adi-Shankaracharya and
Swami Dayananada Saraswati, a play by
children on Adi-Shankaracharya followed
by prasada bhojanam.
The program started with a prayer song
“Shankaraacharyam Bhajema”
composition of Swami Dayananada
Saraswati in raga Mohanam sung by
Vyjayanthi Vivek. Vyjayanthi is a teacher
at Arsha Vidya Satsanga who teaches
songs, stotras and bhajans to children of
Vedic heritage classes in Sugarland and
Jersey village. Prayer song was followed
by Ganesha pooja which included
Punyahavachanam, Kalasha Sthapanam,
Samkalpam Archanai and Ashtotharam.
This was followed by Shankaracharya
Abhishekam, Ashtotharam and Avadhana
Seva. The priests Viswasankaran Kartick
and Vivek Natarajan conducted the pooja
in a very traditional and reverential
manner.
The avadhana seva included recitation of
Veda mantras from Taittariya and
Mahanarayana Upanishad. Then, the
children from “Arsha Gokulam”, the Jersey
village branch of Houston, beautifully
rendered the following Sanskrit stotrams
by Adi-Shankaracharya - “Ganesha
Pancharatnam”, “Shiva Panchakshara
Stotram” and “Gurupaduka Stotram”.
Children’s interest and hard work was
obvious and their Samskritam
pronunciation was good. Then Vivek
Natarajan gave a commentary on
Shankaracharya’s Dakshinamurthy
stotram and Soundarya Lahari stotram
along with recitation by Dr.Jayakumar
Srinivasan and Vyjayanthi Vivek. The
Shankara Jayanthi celebration enthralls Houston
Posted on: Thursday, May 03, 2012
By Sunitha Ramiah and Dr. Vivek Natarajan
Arsha Vidya Newsletter - May 2012 15
audience was deeply moved during the
rendition of the stotrams.
After the pooja, the children enacted Adi
Shankaracharya’s life in a short 30mins
play titled “Bho Shankara”. This play was
directed by Hasita Kartick, a volunteer at
AVS, who engages children in various
activities like drama, and stories. Children
enthusiastically enacted various parts of
Shankara’s life - Lord Shiva blessing
ShivaGuru and Aryamba with an
intelligent but short-lived son; Shankara’s
student life at the gurukul; his
inquisitiveness about Vedas and its vast
knowledge; rendition of KanakaDhara
stotra to goddess Lakshi seeking her
blessings for a poor lady, decision to take
Sanyasa; caught by the jaws of crocodile,
getting his mother’s blessing to become a
sanyasi; followed by 4 principal disciples
- Padmapaada, Hastaamalaka,
Sureshwaraacharya and Totaka, who led
the four learning centers (mathas) in India
in Dwaraka, Puri, Sringeri and Jyothirmutt
respectively.
At the end of the drama, Totakashtakam
– an octet of verses in praise of his
master, composed by Totaka – a disciple
of Adi Shankaracharya, was recited by the
children. The evening’s program
concluded with a vote of thanks from Dr.
Jayakumar Srinivasan, the Arsha Vidya
and AIM for Seva Houston branch
coordinator and the teacher. His love and
dedication towards the children reflected
in his words. A satvic prasada bhojanam
prepared by the parents and other bhaktas
was served right after.
Some of the observations from proud
parents and other attendees include: “It
was a joy to see children enacting the
entire drama and the thought provoking
philosophical discourse without the use of
any scripts.”; “The dedication of children,
parents, teachers and all the volunteers
were very obvious throught out the
evening.”; “I learned a lot about Adi
Sankaracharya” ; “The children were
absolutely fantastic.”; “The costumes
made it look real.”. Usha and Subodh
Mudda exclaimed: “Words are not enough
to explain about the Shankara Jayanti
event as it is the BEST one we have
attended in years. Insight into the
importance of Hindu culture and how
Shankaracharya put forth his efforts was
expressed in stotras and play very well.
Children’s performance was memorable.”
The Hindu community in Greater Houston
is proud and thankful to such a dedicated
organization and group of volunteers who
are all hands in guiding our children
towards discovering their self-identity, thus
helping them to blossom from within.
For more details, visit: http://
www.avshouston.org/
(contact: jkumar64@sbcglobal.net or 713-
412-2923)
SOURCE: Voice of Asia newspaper May
4, 2012 issue
Page sponsored by:
A Well Wisher
Arsha Vidya Newsletter - May 2012 16
150
th
Jayanthi of Swami Vivekananda
Celebrated on the occasion of
Yoga Shanthi Gurukulam’s 17
th
Anniversary
Yoga Shanthi Gurukulam was
started 17 years back by Shri
Swami Brahmayogananda on a
Chitra Pournami. Every year, the
anniversary function is
celebrated in a grand manner
during the season of Chitra
Pournami.
Chitra Pournami is also the day
when Swami Brahmayogananda
took his sanniyaasa dhiksha. Co-
incidentally, Swami
Vivekananda’s sanniyaasa dhiksha was also on this auspicious day of Chitra Pournami.
This year, the function was celebrated on Sunday, the 6
th
of May 2012 at Krishna Gana
Sabha, Chennai.
The celebration began at 08:45 AM with the, veena recital by students of ‘Veena Vidhushi’
Smt. Rama Raghuraman followed by the lighting of lamp by Prof. Dr. Nirmala Prasad
(Principal, MOP Vaishnav College) and Susri Nivedhitha Bhide Ji (All India Vice President,
Vivekananda Kendra). The song
written by Namakkal Kavignar was
sung as the invocation song by Shri.
S P Ramh. Prayer song was choired
by Gurukulam’s Summer Camp
Children. On this occasion, CDs on
Swamiji’s regular classes on
Bhagavad Gita was released.
All Chief Guests and Guest of
Honour including H.H. Swami
Yadhunathananda Maharaj
(Ramakrishna Mission Ashram, T
Nagar), Susri Nivedhitha Bhide ji,
Arsha Vidya Newsletter - May 2012 17
Shri. Sthanumalayan Ji
(Kshetra Pracharak,
Dakshina Bharath, RSS),
Dr. T S Shridhar I.A.S
(Addln. Chief Secretary to
Govt.), Dr. Pappu
Venugopal Rao (Secretary,
The Music Academy), Shri.
Pinaki Banerjee (Vice
President, Madras Kali
Bari) & others spoke on
the greatness of Swami
Vivekananda.
Susri Nivedhitha Bhide Ji,
inspired every individual to
sincerely and truthfully
contribute their time for
our nation and that Swami
Vivekananda called for
hundreds of such fearless
and sacrificing youngsters.
Dr. Pappu Venugopal Rao
described Swami
Vivekananda as a
personification of Srimad
Bhagavad Gita. Shri.
Sthanumalayan Ji blessed
the students of the
Gurukulam to contribute
more for this nation with
responsibility as the
Gurukulam was turning “a
major”, entering into the
18
th
year!
‘Swami Vivekananda’s
letter to the people of
Chennai’ was read out
aloud by Swamiji during
the celebration and a copy
of the letter was given to
Arsha Vidya Newsletter - May 2012 18
all who attended the function.
Swamiji recalled the inspiring
stories that highlight the
boldness and fearlessness that
Swami Vivekananda had from
his childhood and his
inconceivable focus revealing
his power of control over his
mind. His strong mind and
fearlessness had no match !
Swamiji added that while the
common man refers to the
body to be the self (Dehaathma),
Swami Vivekananda always felt
and referred this whole nation
as the “Self” (Deshaathma).
Swamiji impressively declared
to the crowd that, in 2012, while
they were celebrating the 150
th

Jayanthi of Swami Vivekananda,
our nation is a secular Bharath.
In 2037, during his 175
th

Jayanthi, our nation would
become Cultural Bharath! In
2062, during his 200
th
Jayanthi,
our nation would be the all
powerful and unified “Aikhya
Akhanda Bharatham”!
Arsha Vidya Newsletter - May 2012 19
“THE SWAMI DAYANANDA ACADEMY FOR
INTERNATIONAL STUDIES” –
Skilling the Indian Youth for Export
A major concern today is the aging
population in the so called developed
nations of the world – soon there will be
a critical shortage of trained youth power.
These countries are beginning to look at
China and India as a major source for
trained youth.
Hence, India should skill her youth for
export. The Governments of Australia and
India are looking to address un-
employability skills by adopting the
Australian expertise in vocational training.
The recent meeting of the Australian
Education Minister Senator Chris Evans
and the Indian Minister for HRD Hon
Kapil Sibal has paved the way for
Australian institutes to conduct off-shore
training in India in the area of vocational
education.
Australian Vocational Education
Qualifications are internationally
recognised and are loaded with
employability skills.
Soon, Indian students interested in
pursuing a vocational course in Australia
can get a certificate without physically
leaving India. Support for vocational
training will include determining the
course-content, providing certification and
training teachers.” said David Holly,
Arsha Vidya Newsletter - May 2012 20
Australian Consulate General for South
India.
Students may study in India and obtain
Australian vocational education
qualifications. The qualifications are
identical to one gained by studying at any
Australian campus. The mode of study will
be e-learning blended with face-to-face
training.
“The Swami Dayananda Academy for
International Studies” managed by
Vidyanidhi Trust is one of the first
institution in India that will be involved
in this programme. The initiative will
facilitate 15 - 20 students access to online
resources at once, said, Ravi Subraman,
Head for India operations of Perth based
AAMC Training Group.
Vidyanidhi Trust signed a MOU with
Perth based AAMC Training Group
headed by Jeff Mazzini, to offer the
following courses in India in the first
phase of operations:
Certificate III in Retail SIR30207
Certificate III in Business BSB30107
Certificate IV in Training & Assessment
TAE40110
Certificate IV in Front Line Management
BSB40807
Certificate IV in Credit Management
FNS40110
Certificate IV in Customer Contact
BSB40311
Certificate IV in Occupational Health &
Safety BSB41407
Diploma of Management BSB51107
Diploma of Accounting FNS50210
These Skills Training programs are chosen
carefully in consultation with the
Australian employers for their immediate
and future needs and are based on
Australian qualification training and
assessment guidelines.
The Australian certification helps these
skilled individuals to apply for a work visa
to get a job in Australia under the
Employer nomination scheme (sub class
457) and after successfully meeting all
requirements set by the Australian
Department of Immigration and
Citizenship under this visa category.
Further, students who desire to pursue
higher studies in Australia may be able to
obtain scholarships from Australian
Universities, besides opening up the doors
to employment all over the world where
Australian qualifications are recognized.
Vidyanidhi Trust and Perth based AAMC
Training Group called on the Gujarat Chief
Minister to appraise him about the
formation of Swami Dayananda Academy
for International Studies.
Further details may be had from Ravi
Subraman at
rsubraman@aamctraining.com.au
Pic. on Page 19: From left Jeff Mazzini -
Managing Director of Perth based AAMC
Training Group, Ravi Subraman - Head for
AAMC operations in India, the CM of
Gujarat, Swami Tattvanishthananda, Mr.
Govindarajan and Swamini Sulabhananda.
Arsha Vidya Newsletter - May 2012 21
Swami Paramarthananda’s Coimbatore Yagna
Arsha Vidya Gurukulam and
Bharatiya Vidya Bhavan
organised Sri Swami
Paramarthananda’s jnana
yagna from 26.04.12 to
02.05.12. Sri Swamiji taught
Dakshinamurthi Stotram in
the mornings. In the evenings,
he taught Bhagawad Gita
Chapter XVII.
Pujya Swami Dayananda
Saraswathi was to inaugurate
the yagna. As he was away in
Tirunvelvi to receive Adi
Sankaracharya Award on that day, he
addressed the students on 30.04.12
evening. Pujya Swamiji said that one
should have vak tapas. Before speaking,
one should think whether it is necessary
to speak, whether the listener is interested,
and whether it will be beneficial to speak.
It should always be pleasant. Attention
should be paid to what, when and how
it is spoken.
Swami Paramarthananda unfolded the
profound meaning of Sri Dakshnimurthy
Stotram in the mornings.. Dakshina-
murthy means south facing diety.
Dakshina-amurthy means the omnipotent
one who really does not have a form.
The indication of a purified
mind is radical reduction of
likes and dislikes, expectation
from the people and the world.
A non-complaining and
prepared mind can understand
Vedanta.
Studying Vedanta from a
competent Acharya is
sravanam. Convincing one’s
own intellect that he is
Brahman is mananam.
Internalisation of the teaching
Arsha Vidya Newsletter - May 2012 22
is nididhyasanam. This is a nididhyasana-
grantha.
One creates the dream world. Enters the
dream world. Forgets that he is the creator
of the dream world. He suffers helplessly
in the dream world. Similarly I, the atma
with the mayasakti, create the jagat.
Forgetting that I am Brahman, I suffer.
The world is like a reflection in a mirror.
When one understands that the world is
mithya, it will no longer be a burden to
him.
Sunlight lights the moon. The moon light
lights the world. Atma lends
consciousness to the body, mind and
sense-complex. The mind through sense
organs makes one experience the jagat.
Atma is misunderstood as body, prana,
mind, intellect or sunya due to maya. Sat
chit ananda is the nature of Brahman.
Swami Paramarthananda explained
Bhagawad Gita Chapter XVII lucidly. Gita
is an extract of Upanishads. In moksha
(renunciation), we are dropping ignorance
and misconceptions.
The first misconception is that the world
is cause of problem or sorrow. The
teaching removes this wrong idea that
world is the source of sorrow. Everything
that is here is Iswara. One should
understand that time, space and objects
are Iswara. Looking at the jagat as
manifestation of Iswara is Viswarupa
darsanam. Then the jagat is no more
frightening.
The second misconception is, I am the
jiva who is continuously affected,
persecuted and battered by the jagat.
Understanding that I am atma or
Brahman is knowledge.
Complaint-free life is moksha. One
understands that jagat is Iswara and jiva
is Brahman. This wisdom is jivanmukthi
here and now.
One’s ahara (food), yagna (worship), tapas
(austerities) and danam (charity) are as
per one’s guna. They may be
predominantly tamasic, rajasic or sattvic.
It is based on their purva-janma- vasana
or samskara. One should give up tamasic
activities, grow out of rajasic activities, and
finally go for sattvic activities.
By becoming predominantly sattvic, one
should enter jnanayoga and, through
jnanam (self-knowledge), attain liberation.
Report by N. Avinashilingam
Arsha Vidya Newsletter - May 2012 23
My Guru as Ishwara
I pray every day for certain things, things for
myself, things for my family, and things for the
world. The prayer that is the common thread
through all the three is for the health and the
long life of my guru, Pujya Swamiji. I count
myself so lucky, (it is an emotion difficult to
express), that I have had this Being (and I use
the word “Being” because one cannot describe
Swamiji as a person, anymore than one would
describe Adishankara as a person),as part of my
life from as far back as I can remember. He is
Paramaguru, he is Ishwara, one only has to sit
in his class where he teaches Vedanta to Indians
from around the world, Japanese, Brazilians,
Germans, Americans, Australians and other mix
of world cultures, to know that we have been
given a gift which this earth has not seen in
centuries. There is nowhere else where one can
come and be in the presence of not just a teacher
and life guide for many of us but also gnyana
ganga.
I see him now as I was fortunate enough to see
him during his 80
th
birthday, sitting upon a
stage with an enormous lifelike cut out of
himself in the backdrop ostensibly seated upon
a purple lotus. He had his students at his feet
as they performed the Pada Pooja, and as his
feet were washed and flowers placed upon his
feet, I had tears streaming down my face I know
not why. I only knew that I must have done a
great deal of good, must have lived many lives
in harmony with the universe, to have been given
the opportunity to be at that place at that time.
This feeling has swept me over times without
number, as I have sat through class and been
one of may be sixty students walking out with
a dazed expression on my face, feeling as though
all that I knew or thought that I knew has been
taken gently in hand and subtly changed so that
the world that I thought I knew, is a very
different one indeed.
I have had this feeling while watching Swamiji
greet each Sanyasi who comes for the Bhandara
in Rishikesh. In fact I think it is safe to say that
I experience this feeling every time I am in his
presence, to a greater or lesser degree. It is ironic
that this is what I write today when there was
a time I remember when my father would hie off
to the Annaikatti ashram at the drop of a hat
and I would wonder what on earth it was that
caused him to do that. I must have been about
15 or 16 and while I loved the ashram when I
could be around Swamiji, I did not think that I
particularly enjoyed the food or thought the
people very interesting and it irked me no end
that I was forced to wear a salwar and pottu and
generally look unfashionably conservative.
Unfortunately for my parents, they decided on
a rather democratic upbringing for their
daughters, and I was a particularly opinionated
teenager. When and how this changed I cannot
tell you, but as with anyone in Swamiji’s orbit,
given enough time, he changes you,
fundamentally. My parents both say that their
outlook on life, the way they live their lives, the
way they brought us up all has images of Pujya
Swamiji in there somewhere, if one only were
to look hard enough. In fact one does not really
have to look very hard. He is there, in every
aspect of our lives, be it prayer, ritual, daily
attitude, my rather rueful apologies after a
particularly spectacular loss of temper, our family
gatherings where we try to discuss each other’s
day, the times I have had a conversation with a
friend and then thought back only to realise that
something Swamiji had said featured there too.
The Upanishads talk about an all pervasive
Ishwara – Pujya Swamiji is living proof of this
for me, for my family, for he has permeated every
aspect of our lives and brought with him that
Order, the divine order which he so often talks
about.
Once during my first camp in Rishikesh, just a
few days before the camp ended, after a class
Arsha Vidya Newsletter - May 2012 24
where I felt as though my heart was too full with
emotion and my skin too sensitive to even be
around another human being, Swamy
Aparokshananda just passed by and he must
have seen my face, and his wore a rather similar
expression, and he said “Did you not feel as if
Lord Mahavishnu was in front of you just now?”
There was nothing else to say. He was in truth
Mahavishnu himself. I am one of those lucky
few who has had this remarkable Being, this
closest earthly approximation to Ishwara in my
life from the time I was a child and while I have
not always recognised the import of this fact, I
PUJYA SRI SWAMI DAYANANDA
Holy Ganga takes its origin
From Gangotri of Himalayan region
While passing through divine Rishikesh
She stopped a while to ask Akash.
“Is not this place has a shallow
Bereft of budding saint with a hallow
Find him out from Cauvery region
Bring him here to propagate Vedic religion”
Akash looked around as per her tutelage
Able to find one from Manjakudi village
Bid him to learn under the feet of Chinmaya
Emerged as a teacher to expose worldly Maya
Divinity is not extraneous of man
Advaita, he taught makes a human
Serve the man with selfishness resigned
All India Movement of Seva as he designed.
In him convulged Ananda and Daya
Travelling round the world he teaches Sathya
He crossed eighty and marching towards hundred
I pray Eashwara to preserve him beyond Hundred.
With pranams from
Dr. P. Kuppuswamy
Advocate-CBE., First Chitrai Nandana Varsha
am happy to say, I recognise it now every day
as I pray for Swamiji’s health and long life. I
also pray that am I able to live each day of my
life as an offering to Ishwara, and while right
now it is still a prayer and nowhere in the realm
of reality, it is only because of Swamiji that it is
a prayer at all.
To My Guru
My Pranams
Kamna Shrikanth
Chennai
Arsha Vidya Newsletter - May 2012 25
Muëòakopaniñad
Manträ 5
Of the two vidhyäs, aparä vidhyä is described now.
tÇapra \Gvedae yjuveRd> samvedae=wvRved>
iz]a kLpae Vyakr[< iné´< DNdae Jyaeit;imit,
Aw pra yya td]rmixgMyte. 1,1,5.
taträparä ågvedo yajurvedaù sämavedo’tharvavedaù
çikñä kalpo vyäkaraëaà niruktaà chando jyotiñamiti |
atha parä yayä tadakñaramadhigamyate || 1|1|5||
taträ – among the two; aparä – aparä; iti – is; ågvedaù – Rgveda; yajurvedaù
– Yajurvedaù; sämavedù – Sämavedaù; ‘atharvavedaù – Atharvaveda; çikñä
– phonetics; kalpaù – know-how of the rituals; vyäkaraëaà – grammar;
niruktaà – etymology of Vedic words; chandù – prosody; jyotiñam –
astronomy; atha – and; parä – parä; yayä – by which; tad – that; akñaram
- akñaram brahma; adhigamyate - is known.
Among the two, the aparä vidhyä is Rgveda, Yajurveda, Sämaveda,
Atharvaveda, phonetics, know-how of rituals, grammar, etymology of Vedic
words,science of meters, astronomy and astrology. And parä vidhyä is the
one bhy which that imperishable Brahman is known’.
To get the parä vidhyä one has to acquire two types of qualifications. The
fitrst is cognitive skill or capacity to think properly, because the whole problem
is due to aviveka, absence of ability to distinctly understand the real and the
unreaql. Therefore, the cognitive skill has to be honed. The second is that
the life experiences should make one a complete person, in the sense of emotional
maturity. Parä vidyä is meant for a complete person, a compassionate person.
The compassionate person alone is a mature4 person. Compassion towards
oneself and the world implies maturity. Since aparä vidyä gives viveka and
maturity, it is presented first.
Aparä vidhyäs are all thye four Vedas— ÅG veda, Yajurveda, Sämaveda
and Atharvaveda . Anything that one studies is aparä vidyä. It is not that
one has to study all the four Vedas. Svädhyäyo’dhyetavyaù, everyone has
to study the recension of the Veda to which one belongs. This is a common
rule. If one has studied one Veda, one has aparä vidyä. But nowadays, even
a brahmin does not study his Veda. So, when a person has been initiated
into gäyatri-mantra, he can be taken as one who has studied the Veda because
Arsha Vidya Newsletter - May 2012 26
gäyatri-mantra is the essence of all the Vedas. We have this kind of nice escape
routes.
The teacher has not completed the list. The six-fold secondary disciplines of
knowledge that help one to understand the Vedas are also aparä vidhyä. They
are:
Çikñä: Phonetics is important becausze it deals with the science of pronunciation
of varëäs, letters. A script is different from sound. A letter that is written is
called a script, which is purely a drawing—‘a’ is a drawing. It has nothing to
do with what you pronounce. Çabda, word, is purely what is heard, while what
is written is only a symbol for that sound. The sound is the varëa letter. A
varëä is not what is written; it is what is spoken. Language is what is spoken
and not what is written. The script is a symbol on which you superimpose the
sound. That is why the script can be different. We use different alphabetical
scripts for a particular sound in different languages. We have Sanskrit books in
Devanägiri script, in Telugu script, in Grantha script and so on.
Çékñä deals with the pronunciation of the vowels, the consonants and the conjunct
consonants. Pronunciation of the vowels involves knowledge of accents, what is
anudätta what is udätta, what is svarita; knowledge of the length of the vowels,
what is hrasva, a short vowel, what is dhérgha, a long vowel, what is pluta, an
elongated vowel. In Sanskrit, once you have learnt how to pronounce a varëa, a
letter, and an akñara, a syllable, then you can read and write. You spell the word
exactly as you pronounce it. In English you require to learn two things: one is
how to write a word and the other is how to pronounce the word. There is double
responsibility. That is why there is a spelling problem or a pronunciation problem
for many people. You spell the word differently from the way you pronounce it.
Pronunciation is very important in the study of Veda or language because if it is
not proper, the meaning will become different.
Since Veda itself points out the discipline of çékñä, it was there even before Päëini.
Päëini and others presented it systematically. For a Päëini to have written his
text, thee must have been an audience even before him. Therefore, it is a tradition.
The whole Veda is nothing but words. Naturally, knowledgfe of çikñä must be
there to studyu the Vedas.
Kalpaù: The word ‘kalpa’ is used for the book that gives the know-how of rituals
and so on. There is a way of performing every ritual. There are different mantras
in the Vedas, which are used for different occasions. One should know which
mantra should be used for what ritual. Kalpa is connected to our religious life.
It is a discipline of knowledge for developing cognitive skill. It provides the basis
for a structured religious life—of rituals, of what is right and wrong, of what should
be done and should not be done. Such a life makes a person maintain alertness
Arsha Vidya Newsletter - May 2012 27
all the time. It also involves a lot of sacrifice. This makes the person mature
in life. In the beginning the structure helps you to conform. Everybody else
follows it, so you conform. Later you grow out of it. ‘Growing out’ means
conforming becomes natural to you. You do not feel that you are being
restricted by the structure. Dharmädharma, right or wrong, become the
guiding factors in life instead of räga-dveñäs, likes and dislikes. When a
person follows dharma, the unconscious gets released. That person gets out
of the hold of the unconscious. In the process, the person grows and becomes
ready to seek this knowledge. The religious life itself, thus creates a desire
to gain parä vidhyä .
Vyäkaraëam : Grammar helps us to understand the words. You go inside
the word and see what is its source, what is the suffix, how it has gained
the form because of the suffix, what is its meaning and so on. One has to
know all these things. The suffix reveals a variety of things like number,
gender, tense, case-ending, voicde and so on. The study of grammar gives
you that kind of knowledge, and thereby, you cover the language completely.
Niruktam: This is a kind of dictionary of Vedic words showing their evolution
from the grammatical roots. It is in the form of verses. It is definitely
compulsory to know the meaning of specific words.
Chandaù: It deals with meters. Gäyatri, anuñöup, triñöup –all these are
meters. These and other meters are used in the Veda as well as in the Sanskrit
literature.
Jyotiñam : The Hindu calendar itself forms half of jyotiña. How to read the
Hindu calendar is a science. All the details will be in an abbreviated style.
The life of a Vedic person is very much connected to the cosmic movements.
Naturally, to read the Indian Lunar calendar, you require a lot of knowledg.e
It is not juswt knowing the day and date. One has to see what is the star
of the day and what is the thithi, which is related to the moon. The Western
fcalendar looks upon the month as consisting of four weeks or more. If you
take a month as having four weeks, the error in determining the length of a
year will be greater. But we count the month as consisting of two lunar
fortnights of fifteen days each. One called the bright fortnight, in which the
moon is waxing, and the other, the dark fortnight, in which the moon wanes.
We aqre moving in fortnights all the time, not by arbitrary months. The first
day of the waxing or waning moon is prathamä, the first thithi, the second
day of the moon is dvitéyä, the second thithi, and the third dayof the moon
is trithéyä. The third tithi—what is how you start the fortnight. The 15
th

day is full moon or new moon. Again you start the first day, thithi, of the
moon, and so on.
Arsha Vidya Newsletter - May 2012 28
“KOUSTHUBAM”
A Senior Citizens’ Complex inaugurated by Pujya Swamiji at Coimbatore.
“In our tradition, there is the concept of ‘grihee
bhutva vanee bhavet’. After the grihasthasrama,
they used to live outside the village in a wooden
place. That is called vanam. It is a place where
there are trees and plants. It does not mean
going to a jungle. It is a stage in life which is
spent japa and other forms of upasana in your
daily life, and that is Vanaprastha ashram”, said
Pujya Swamiji while inaugurating
“Kousthubam”, the new senior citizens’
complex” at Somayampalayam, Vadavalli-
Thudiyalur Road, Vadavalli, Coimbatore 641 041
on May 3, 12.
Sri A.V. Ramaswamy, who pioneered the senior
citizens’ complexes ‘Vanaprastha’,
‘Dhyanaprastha’, ‘Sankara Seva Sadan’ and
‘Pyramid Complex’ in Vadavalli was again the
force and inspiration behind “Kousthubam”.
In his welcome address, Sri Ramaswamy said
the city of Coimbatore was becoming a city for
the retired people. Besides our three or four
complexes, such complexes for the senior citizens
were coming up, and people were happy with
all the arrangements. A long time back Pujya
Swamiji and he had discussed about this subject
of providing a good accommodation for the
seniors—not like some old age homes but a place
with all facilities for the people who could afford
such facilities. That was the background for
starting these complexes. People who came and
settled down in these complexes were happy and
say this was the answer for the future generation
of senior citizens. People who came and settled
down in these places were happy and say this
was the answer for the future generation of
senior citizens. He for one had apprehensions
about avatars but after the Satabishekam
celebration at Codissia Hall, he could realize that
Pujya Swamiji as an avatara and it was a
privilege for him to get associated with him.
Sri Ramasswamy said they were having the
privilege of having with them Dr. Krishna
Kumar. After his taking over of the Arya Vaidya
Pharmacy, Ayurveda had spread all over the
world and he had opened up new ayurveda
hospitals outside Coimbatore also. Dr.
Kuppuswamy who was with them on the
occasion was not only a senior advocate but also
a great social worker and a number of NGOs
who sought help from him for delighted wih his
assistance. He says this he could do because
of his association with Pujya Swamiji.
Pujya Swamiji, in his anugraha bhashan, said
the city of Coimbatore was becoming a city for
retired people and all the retired people preferred
this city for the reasons that the city had a good
Arsha Vidya Newsletter - May 2012 29
climate and good medical facilities were also
available and cheaper than other places.
The concept of a Vanaprastha ashrama was there
with Sri Ramaswamy and he wanted to provide
a place for the retired people to live in peace and
study Sastra. People’s whole life was committed
to earning money and raising family; it was a
very engaging job to be a grahastha and it was
not a simple one
In our tradition, Pujya Swamiji said, we have a
very good concept of four stages in life. Firstly,
for 12 years study goes on at the Gurukulam.
In his 24
th
year, the student comes back home.
He is ‘snathah’. He has to become a grhastha.
After coming come, he ought to earn money; pay
Achrya gurudakshina and then he should marry
and raise a family. After the married life, it had
been said “grihee bhutva vane bhavet”, meaning
he ought to be out of his home and live outside
the village in a called ‘vanam’. It did not mean
going to a jungle. It is an attractive place where
there were trees and plants. It became a stage
in life when one spent his daily life in japa and
other forms of upasana. That stage was said
to be being in Vanaprasthaashram.
This stage was a lovely concept wherein people
could have a small place where there was a like-
minded community and food and other needs
were taken care of. This was the best
arrangement for a retired life. One could call
himself a ‘vane’.
Pujya Swamiji said: “This should be a kind of
an ashram where you have the facility providing
all that you require. Medical care is available.
Here one should engage oneself in japa”, he
said. There is such a thing called
purascharanam. Many of you were given
Gayatri or some other mantra. This gayatri
mantra has 24 ayllables, and for every syllable,
one should do japa for a lakh of times. Japa,
to be made, is 24 lakhs and you have to chant
with a commitment. This is possible only in
Vanaprastha ashram. It is not possible in
Grihasthasrhrama. This is called purascharana.
Everybody has to do it. . If you have not got a
mantra, you must get a mantra from somebody
and then do purashcarana and one should lead
a spiritual life. It is a great blessing. Let children
be there wherever they are and you pray that all
should live happily. You should be left alone
for doing japa and live happily. This is
vanaprastham”.
We had the best retirement plan—vanee bhutva
pravrajet. The best retirement plan is sanyasa,
where you do not require anything. You required
only ‘pakwam’ inside. You should stand under
the sky and say’ I don’t need anything’. Only
we have this system; no other culture has it. We
have the system of vanee bhutva pravrajeth.
This Vanaprastha ashram is enough for us.
Sarvakarma sanyasa is got by gyana only. Varna
ashram dharmas are all designed to grow into
a complete being. It is amazing. When you say
‘I am in Vanaprastha’, it may sound that my
sons are not keeping me any more. They can
come now and then and see you and go.
Concluding, Pujya Swamiji said: “stay here and
spend more time in japa and study. There are
people around who have read very well and
who can take classes on our scriptures. I wish
you all success for this great undertaking”.
Arsha Vidya Newsletter - May 2012 30
Dr. Krishnakumar, in his address said that Pujya
Swamiji, in his anugraha bhashanam had
enlightened and explained how all of you were
fortunate to be in this beautiful home set apart
for you. He said all would agree that the senior
most youngster available in this hall was none
other than Pujya Swamiji who had no retirement
plan at all and went to every nook and corner
of the world. In spite of the indifferent health,
wherever there was need, he was there to bless.
He said before coming to the venue here, he went
to the temple and prayed that all seniors like you
should have mana arogyam and sarira arogyam.
He had brought a murthy of the Lord
Dhanvantri and requested Pujya Swamiji to
hand over to the Kousthbam complex. He
appealed to the senior citizens assembled to
pursue what Pujya Swamiji had advised in his
‘anugraha bhashanam’.
Dhanvanthry murthy was handed over by Pujya
Swamiji to AVR.
Dr. Kuppuswamy, in his address said, Pujya
Swamiji explained in detail about the four
ashramas in our tradition, and how people of
Vanaprastha ashrama alone got a good
opportunity to do what they should do in life.
A Tamil Saint spoke of life in eight parts. In
the first part, one played what he had not played,
in the second eight, he learnt what he had not
learnt, in the third eight, he went through
married life, in the fourth eight, he brought up
children, in the fifth eight, he went after the
wealth he had not accumulated, in the sixth
eight, he went around places he had not visited,
in the seventh eight, he took rest he had not
taken so far and in the eighth eight, he had to
deal with the death he had not dealt before. In
a tree, a flower becomes a raw fruit and then
becomes a fruit.
He said fruit only could be tasted and not the
raw one. We were all in the stage of life which
would give the best taste. If the fruit ripened, it
would not stay on the tree; it would fall down.
The fallen fruit should not be allowed to become
rotten one. One’s abilities should become useful
to the society. Elders therefore said,
paropakarartham idamsareeram.
Saint Thirumoolar said we go to temple, see
abhishekam and outside the temple, abhishekam
would not go to the one who is outside the
temple, standing and begging. If you go to him
and give him food, it is seva. It is the walking
temple. Bharathiar, said serving the downtrodden
was yoga. Swamiji has been doing this. Aim
for Seva is throughout India. Those who had to
walk miles to go to school are given hostel
accommodation. Similarly hospital becomes
reachable for them. There are children’s hostels
and water is made to reach them. There are
hospitals in places which could be reached by
people in remote places. “Senior citizens could
consider what can be done by them? They all
held high positions; their knowledge and
responsibilities could not be allowed to diminish.
It would go rusting. For job there is a retirement
age. But for doing service, there is no retirement.
You can make open a service centre. Architects
could give free advice. Doctors could give free
advice. If you were a lawyer, you can give free
legal advaioce, If you are an auditor, you can
give your service. You can open a service centre
open, you can do this for the village people
around you”, he said.
Arsha Vidya Newsletter - May 2012 31
22nd Anniversary of Swami Dayananda Saraswati's
first visit to Argentina
Students of Arsha Vidya gathered together
to celebrate the 22nd anniversary of Swami
Dayananda Saraswati' s first visit to
Argentina. The meeting took place in
Buenos Aires on the 5th of May 2012.
Swamini Vilasananda, Silvia Vajovsky,
Antonio Perrone and Sri Vidya graced the
occasion with their presence. Swamini
Samvidananda sent her well wishes in a
letter.
In the opening ceremony, Alfredo Lauría
and Laura Podio lit the lamp. Silvia
Vajovsky and her students chanted some
mantras invoking the grace of the Lord.
Silvia and Swamini Vilasananda completed
the puja with aarati and flower offerings.
Then we watched a video showing the life
and work of Pujya Swami Dayananda
Saraswati subtitled in Spanish, followed by
a picture slide show of some of the visits
of Pujya Swamiji to Argentina.
Afterwards we watched the special video
with the message that Pujya Swamiji sent
us for this occasion. See the video at –
http://youtu.be/dl-ziNi9wZk.
Some fortunate ones talked about their
recent experiences with Pujya Swamiji. We
Arsha Vidya Newsletter - May 2012 32
Arsha Vidya Newsletter
Annual Subscription: Rs.180/-
Published by V. Sivaprasad
Trustee, Sruti Seva Trust, Anaikatti, Coimbatore 641108
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shared a "potluck" buffet with gusto and
happy conversation.
Those present wrote messages of gratitude
to Pujya Swamiji in a book which we will
translate to English and send him.
In our next gathering we can watch a talk
by Swami Dayananda in a video subtitled
in Spanish and afterwards have a satsang.
See the clip at – http://youtu.be/
vsi2cuIUohk.
(by Bibiana Luoni)
Date of Publication : 30th of every month
REGISTERED REGN. NO. TN / CH/(C) / 175 / 12 - 14
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Arsha Vidya
Newsletter
Arsha Vidya
Newsletter
Vol. 13 June 2012 Issue 6
Arsha Vidya Newsletter - June 2012 1
Arsha Vidya Pitham
Swami Dayananda Ashram
Sri Gangadhareswar Trust
Purani Jhadi, Rishikesh
Pin 249 201, Uttarakhanda
Ph.0135-2431769
Fax: 0135 2430769
Website: www.dayananda.org
Email: dayas1088@hotmail.com
Board of Trustees:
Chairman:
Swami Dayananda
Saraswati
Managing Trustee:
Swami Suddhananda
Trustees:
Swami Santatmananda
Swami Hamsananda
Sri Rajni Kant
Sri M.G. Srinivasan
Col. Kamal Kumar
Sri M. Rajalingam
Arsha Vijnana Gurukulam
72, Bharat Nagar
Amaravathi Road, Nagpur
Maharashtra 410 033
Phone: 91-0712-2523768
Emai: brahmapra@gmail.com
Board of Trustees
Paramount Trustee:
Swami Dayananda Saraswati
President
Rajashree Shrikant Jichkar,
Secretary
Madhav Babasaheb Solao,
Trustees:
Ramesh Bhaurao Girde
Avinash Narayanprasad Pande
Madhav Chintaman Kinkhede
Ramesh alias Nana Pandurang
Gawande
Rajendra Wamanrao Korde
Arsha Vidya Gurukulam
Institute of Vedanta and Sanskrit
Sruti Seva Trust
Anaikatti P.O.
Coimbatore 641 108
Tel. 0422-2657001,
Fax 91-0422-2657002
Web Site : "http://www.arshavidya.in"
Email: office@arshavidya.in
Board of Trustees:
Paramount Trustee:
Swami Dayananda Saraswati
Chairman:
R. Santharam
Trustees:
C. Soundar Raj
P.R.Ramasubrahmaneya Rajhah
Ravi Sam
N.K. Kejriwal
T.A. Kandasamy Pillai
Ravi Gupta
M. Krishnan
Secretary:
V. Sivaprasad
Arsha Vidya Gurukulam
Institute of Vedanta and
Sanskrit
P.O. Box No.1059
Saylorsburg, PA, 18353, USA
Tel: 570-992-2339
Fax: 570-992-7150
570-992-9617
Web Site : "http://www.arshavidya.org"
Books Dept. : "http://books.arshavidya.org"
Board of Directors:
President:
Swami Dayananda Saraswati
Vice Presidents:
Swami Viditatmananda Saraswati
Swami Tattvavidananda Saraswati
Secretary:
Anand Gupta
Treasurer:
Piyush and Avantika Shah
Asst. Secretary:
Dr. Carol Whitfield
Directors:
Drs.N.Balasubramaniam (Bala) & Arul
Ajay & Bharati Chanchani
Dr.Urmila Gujarathi
Sharad & Lata Pimplaskar
Dr.V.B. Prathikanti & Sakubai
Dr.Sundar Ramaswamy(Dhira) & Usha
Dr.L.Mohan & Vinita Rao
V.B.Somasundaram and Dr.Anasuya
Bhagubhai and Janaki Tailor
Dr.Ashok Chhabra & Martha Doherty
Vijay and Pammi Kapoor
Associate Board of Directors:
Dr.Soma & Nagaveni Avva
Dr.Ravindra Bathina
Dr.Mahesh & Maheswari Desai
Dr.Pramod & Lata Deshmukh
Dr.T.A.Gopal & Lata
Dr.Kamlesh & Smita Gosai
Dr.Haren Joshi & Pratima Tolat
Dr.Arun & Mangala Puranik
G.S. Raman & Gita
Dr.Bhagabat & Pushpalakshmi Sahu
Rakesh Sharma
Arsha Vidya Newsletter - June 2012 1
Arsha Vidya
Newsletter
In fearless voice may
we proclaim
The Rishi's message
from all house-tops
And bring the men
of different claim
To a fold of Love
where oneness lasts!
Arsha Vidya Newsletter - June 2012 2
Muëòakopaniñad
Manträ 5
(continued from the last issue)
In Vedic teaching, we observe certain holidays. On the prärthanä, first day,
on the añöamé, eighth day, on the caturdaçé, fourteenth day and on the pürëimä
and amäväsyä, fifteenth day, there will be no classes. So, in a fortnight we
have four holidays. That means there is a long weekend in every alternate week.
This is a good arrangement. Even today the orthodox people follow this system.
All the time you have to look up to the sky. Certain configurations of planets
in certain houses are very auspicious for spiritual pursuits. Those days are spent
religiously. The whole Vedic life is connected to visible astronomy based on
what is visible to the naked eyes in the sky. By looking at the calendar you
are at once in touch with the whole cosmos, and your cosmic relationship is
recognized. You are not just alone here fighting against the whole world. You
are a part of the whole setu;p. Therefore, jyotiña is very important.
Jyotiña is predominantly astronomy. Its astrological aspect comes later. Astrology
is useful not for looking at lyour birth chart and making decisions, it is useful
only when things do not go well. You keep on doing things, and if you find
that everything you do goes down the drain, then you look at the birth chart to
find out whether you can do something more than your effort. As a vaidika,
you are saying a general prayer, the broad-spectrum prayer, but sometimes the
broad spectrum prayer is not adequate. So, you require a specific prayer. Jyotiña
helps to find out what specific prayer can be said in a given situation.
Prayer is human effort and it is pragmatic. A person who is lost in the clouds
does not say a prayer. It is said by a person who is rooted on this earth, who
understands his limitations and who does not have this funny notion that he
can achieve everything. One who seeks help at the right time is a pragmatic
person. Seeking help swhen you need it is an intelligent way of living. The more
you think this over, the more you will understand that there is no better definition
of ‘intelligent living’.
The above six disciplines of knowledge are called ñaò aìgäs, the six limbs with
the help of which one understands the aìgi, that is, the Veda and Vedanta. To
understand the meaning of the Veda, you require to study these disciplines of
knowledge. They stand for all other disciplines of knowledge—mathematics,
biology, geology, botany, medicine, and so on. Anything that you can learn or
know by perception or by inference, or through both, is aparä vidhyä. Anything
Arsha Vidya Newsletter - June 2012 3
that the knower learns is aparä vidhyä. Even the knowledge of Vedic mantras
is aparä vidhyä.
If you analyse all the disciplines of knowledge listed here, you understand that
all of them give you education. Jyotiña gives you your place in the scheme of
things. Vyäkaraëa provides linguistic education. Through grammar, the style
of teaching is unfolded. Paëini introduced a meta language in order to unfold
a language. That naturally implies a lot of logic and reasoning. In the process
of understanding the meta language, you develop intellectual discipline. The study
of Paëinian grammar helps you in honing your acumen, and of course memory.
Memorising has been a regular part of learning for Indians. They used to repeat
the whole Veda. From a yoiung age they used to memorise entire books, such
as dictionaries. Memory power is there in everyone. The more you use it, the
more of it there is. There isw no other way to develop memory than to keep
on memorising more things.
The list of aparä vidhyä reveals something significant. There is nothing more
sacred for a Vedic person than the Vedas. He accepts the Vedas as body of
sacred knowledge. We in fact worship the Vedas. The Arya Samaj people do
not have a temple. They have only the Book of Vedas, which they call Veda
Bhagavän. The Veda itself is Bhagavän. All secular disciplines of knowledge
are in the same category asw the Vedas, which are the most sacred. Therefore,
everything is sacred for us and nothing is secular. We do not have the word
‘secular’ because everything is Éçvara. There is no equi valent for the word
‘secular’ in Sanskrit. We have two words: laukika and vaidika. Vaidika is that
which is purely connected to Veda like rituals and so on. All other thingts are
laukika, meaning, vyavahärika, worldly. But tht does not mean laukika is secular.
We do not have a sacred-secular concept. People use the word ‘secular’ in a
different sense. By secular trhey mean not connected to religion; in government,
it menas non-inbterference in religion, allowing people to follow whatever religion
they want to follow. In our tradition there is nothing secular, everything is sacfred.
Money is Lakñmi, marriage is Lakñmi, children are Lakñmi, wealth is Lakñmi,
land is Lakñmi, produce is Lakñmi, succdess is Lakñmi; everything is Lakñmi.
Everything is Éçvarä. Now parä vidhyä is defined.
Yadä tad akñaram adhigamyate : that by which the akñara is gained, by which
Brahman is understood as non-separate from ätman. Tad means Brahman that
is akñara. It means that which does not undergo any kind of loss or decline,
that which is always the same.
Adhigamyate means ‘is gained’. The root ‘gam’ preceded by the prefix ‘adhi’
has the sense of ‘gain’ most of the time.
1
Why do we give this meaning here?
Parä vidhyä is defined here as that knowledge by which one knows Brahman.
Arsha Vidya Newsletter - June 2012 4
This is not right because knowledge itself is Brahman. Therefore, we have to
say ‘it is that knowledge by which one gains Brahman’. Gaining Brahman is
only in terms of knowledge. The self is always self-revealing. It happens to
be Brahman. I do not know that gfact. Therefore, the removal of ignorance of
the self being identical to Brahman alone is para präpti, gain of Brahman.
2
It
is the gain of what is already gained. After knowledge, there is nothing else
one has to do, as Brahman is an accomplished fact.
Çaìkara, in his commentary on this mantra, raises an objection
3
and clarifiesa
what is parä vidhyä. If all four Vedas are aparä vidhyä, and parä vidhyä is
knowledge of Brahman, then parä vidhyä stands outside of the four Vedas.
Then how can we say Brahman is known through veda pramäëa? Definitely
it becomes sometrhing that is known through other means of knowledge, such
as perception and inference, like microbiology is known. That means Brahman
becomes an object enjoying its own place and attributes like any other object
in the world. Being other than the self, Brahman will become an object of aparä
vidhyä. Therefore, the vidhyä by which Brahman is gained cannot be called parä
vidhyä. It also cannot be the means of mokña.
Further Manu says
4
that småtis, supporting books, that are outside the Vedas
and whose vision is not in keeping with the Vedas, have to be discarded because
their vision is distortred, and they will not produce results. They are only
steeped in ignorance; one should not follow them. They should not even be
considered for understanding. Being outside the Vedas, Brhma vidhyä or
upaniñad will have the same status as those småtis, and henvce one cannot
take to its study.
Therefore, the upaniñads, should be included in the Veda. If the upaniñads
are included in Veda, then one part of the Veda will become aparä vidhyä and
the other part will be parä vidhyä. This is similar to saying that half the egg
is for hatching and the other half is for an omelette. Half the Veda is pramäëa
and the other half is not pramäëa. This is not correct. The whole Veda should
be accepted as pramäëa. Again, if the upaniñads are included in Vedas how
can we separate parä vidhyä from the Vedas.
5
. This mantra says that all the
Vedas are aparä vidhyä and parä vidhyä is that by which Brahman is gained.
There is a clear separation seen here. This is the objection.
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Arsha Vidya Newsletter - June 2012 5
Çaìkara gives the answer now. He clarifies what is meant by parä vidhyä. It is
not the words of upaniñads that is parä vidhyä. If you ask a Vedic scholar to
recite the Kåñëa Yajurveda, he will chant the Taittiréyopaniñd, including the
sentence satyaà jïänm anantam brahma. But he may not fully know what the
sentence satyaà jïänm anantam brahma means. Whenever he is doing püjä to
the Lord, he will chant Taittiréyopaniñd during the abhiñeka, offering water for
bathing. When he studies the Vedas, he learns the upaniñad manträs also. That
is only aparä vidyä. When he studies the pürvamémäàsä, analysis of the section
dealing with the rituals etc., of the Vedas that is also aparä vidyä. When he
performs the rituals he is putting the aparä vidyä into practice.
Parä vidyä on the other hand refers to the cognitive våtti by which the akñaraà
brahma is understood. The knowledge of the identity of the self with Brahman
that takes place in the buddhi, on hearing the words of the upaniñads, is called
Parä vidyä. Brahman, the subject matter of the upaniñads, is to be known. Here
the knowledge of Brahman alone is desired to be called Parä vidyä.
6
Even though
one can have all the words of the upaniñads in one’s head, still one will not gain
the knowledge of Brahman. Mere words of the upaniñads are not Parä vidyä.
One has to make an effort in going to a teacher and asking for this vidyä. Unless
one chooses to know Brahman, this knowledge does not take place.
7
With vairägya,
objectivity, gained by understanding the limitations of all one’s other pursuits,
when one exposes oneself to this teaching and understands “Ah! I am Brahman”,
that is called Parä vidyä.
Närada knew all the disciplines of knowledge including the words of all the
upaniñads. But he did not know what it was all about, so he was in sorrow.
He went to Sanatkumara and asked him for this knowledge to cross the ocean
of sorrow. So, when we talk of Rig veda, Yajurveda and so on, we mean only
the sords of the Vedas
8
. The words of the upaniñads stand in the same group.
Therefore, there is a separation of para vidhyä from the Vedas and the words of
the . The words of upaniñads along with the tools like grammar, logic and so
on to understand their meanings are the ‘mdeans’ ti gaub that knowledge.
Therefore, aparä vidhyä becomes part of the means for gaining parä vidhyä. This
is the connection.
6
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Arsha Vidya Newsletter - June 2012 6
Çré Rudram
Anuväka 02
(continued from April issue)
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namo× bhaÞvasya heÞtyai jaga×täà patayeÞ namaù× || 6 ||
namaù - salutation; bhavasya – of the life of becoming; hetyai
– to the one who is the weapon that destroys; jagatäm – of
the universe; pataye – to the Lord; namaù – salutation.
Salutation to the one who destroys the life of becoming and who is
the Lord of the universe.
Bhava is saàsära that is often presented by the çästra as jagat-våkña, the tree
of universe, which we have to fell. The tree we fell is the one that we perceive
wrongly. The Lordis the one who has the weapon. He is the weapon, çästra,
for the destruction of bhava
1
, a life of becoming, of a jéva. Bhagavän is also
called bhava, meaning the one who is in everything as the very existence.
He is the remover of bhava because He is the Lord of the jagat, jagannätha.
He is the jagat rakñaka, the protector of the world by removing bhava for the
jéva.
You do not destroy the world since the world is Bhagavän and you are bhagavat
svarüpa. Only ajïäna and its kärya , effect, have to be destroyed. The Lord’s
grace helps you destroy bhava. You cannot independently destroy bhava as
you are a product of bhava. By revfealing his svarüpa, the Lord has to destroy
bhava. Brahma vidhyä is Umä and He is Umäsahäya. Accompanied by Umä.
Because of His grace, you gain antaù karaëa pakva, maturity of mind. The
grace takes you to a guru by whose teaching, the nature of the Lord is revealed.
Thus Éçvara anugrahäd eva jïänam, knowledge is only with the grace of the
Lord and by revealing Himself, he also nbecomes the destroyer of bhava.
bhagavän bhagavat svarüpa bhava
bhava bhava
1
bhavati tiñöhati iti bhavaù – that which exists in time is called bhavaù
Arsha Vidya Newsletter - June 2012 7
Three Year Course at AVG Anaikatti
The three-year course in progress at AVG,
Anaikatti is quickly approaching the end
of its second year. The student base has
seen very little attrition – it may even have
quietly increased in number. The large
number of students in this batch can, and
must, be attributed to Pujya Swamiji being
recognized as the greatest of Vedanta
teachers alive today. There are many
reasons for such recognition, not least of
which the caliber of the teachers that have
graduated from previous three-year
courses. The current students are
reminded of this every day as they benefit
from Swami Sakshatkrtanandaji’s ongoing
support of each one of the 80 plus full-
Julie Carpenter
Arsha Vidya Newsletter - June 2012 8
time students living here in ashram.
Swami Sakshatji quietly attends to all the
details that make it possible for us to
remain focused on our studies. Whether
it be assisting in our understanding of a
particular line of inquiry in bhasya, or
explaining how a challenging Panini sutra
is applied, or the need for a medical
referral or special dietary requirement, or
someone to turn to for guidance and
reassurance, Swami Sakshatji is there. It
is also Swami Sakshatji who teaches the
daily Sanskrit classes and takes the
Vedanta classes when Pujya Swamiji is
not in residence.
We have been studying Taittir+  ya
Upanic  ad bh  c  ya in the morning
Vedanta class with Pujya Swamiji. Having
completed the Z+  kc    vall+  , we are now
in the Brahm  nandavall+  looking at the
five loci of error for placing the “I” notion.
Pujya Swamiji guides us
through bh  c  ya, clearly pointing out the
connections that help one to discover the
full purport of the words, and expanding
bh  c  ya  ara’s explanations so that one is
gently guided to a place where there is no
other option but to recognize the truth.
This detailed analysis and attention to
syntax of the Sanskrit sentences reflects
the increase in of Sanskrit now being used
in classes as the students become more
familiar with vocabulary and grammar. For
many it is an additional blessing that we
are able to record and listen to the classes
a second time allowing us not only to
review grammar points that are
highlighted, but most importantly clarify
our understanding so that our level of
Sanskrit does not inhibit the teaching that
is being given.
Ever alert to the objective that the students
themselves are links in the paraA  para,
with the potential of teaching in the future,
Pujya Swamiji’s classes also teach the
student how to teach. No unnecessary
words are used. Each metaphor, many
times in the form of an anecdote, or joke,
carries a clear explanation of even the
subtlest inquiry to be found in the
bh  c  ya. Constantly alert to the students’
level of understanding, Pujya Swamiji
expands and gives further clarification
when needed, explaining the reason for
such detail; no matter where students are
from, what background they have, what
obstacles they face, each one is reassured
that they will understand what is needed
and is thus able to relax and let the
pram  G  a do its job. The one whose mind
has been clinging to the mistaken identities
sees the truth shining in the very being of
the guru – and the compassion of that
truth manifest in Pujya Swamiji knows no
bounds as the student begins to humbly
acknowledge the mistakes one by one.
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Arsha Vidya Newsletter - June 2012 9
The afternoon Vedanta class, is dedicated
to the study of Bhagavad G+  t  alongside
Z  aE  k  ch  rya’s bh  c  ya. Anyone who
has read the G+  t  Home Study course
books, that are available in several different
languages, has an idea of how it is to
listen to Pujya Swamiji unfold the
Bhagavad Gita. Pujya Swamiji’s extensive
knowledge of both the Gita and
Upanic  ads coalesces in each and every
class. We are currently studying the
Fourth Chapter. Having covered in detail
the discussion of avat  ra – Gita being the
only place where avat  ra is discussed so
elaborately by the [  ruti, we have started
our inquiry into the main topic of this
chapter, the nature of action. Pujya
Swamiji leaves nothing to chance with
regards to understanding the tatparya of
the Gita. Even topics, such as the varG  a
system, that have been so misunderstood
and thus challenged, when handled by
Pujya Swamiji become yet another source
of appreciation for the attention to detail
and intelligence in the Order of *[  vara.
The study of P  G  ini sk  tras during
Sanskrit classes continues. We are
following Laghu Siddhanta Kaumud+  ,
which contains approximately 1300 of
P  G  ini’s nearly 4000 sk  tras. P  G  ini’s
brilliance cannot be overstated. As we sit
taking notes, trying to remember the sutra
that was learned last week – or yesterday
– because it is plays an important role in
arriving at the final form of the word we
are currently looking at, one can only
marvel at the fact that P  G  ini didn’t have
paper, and books to assist him. As Pujya
Swamiji has said on occasion – perhaps
the diet then was rich in something that
we are not getting nowadays.
Each day ends with satsang. These days,
even though Pujya Swamiji still answers
any doubts that have arisen or clarifies any
confusions, by the end of the hour one or
two students have also taken the
microphone and, standing in front of the
class, told the story of how he or she came
to Vedanta and met Pujya Swamiji. The
stories are as varied as the students here.
Not only is there a wide range of family
backgrounds, but a wide range of cultural
backgrounds too, with students coming
from all over India, as well as Malaysia,
Japan, Brazil, Taiwan, Russia, New
Zealand, Italy, England, Canada, and the
U.S. Student participation in satsang
doesn’t stop with these stories – we are
now taking it in turn to chant some of
Taittir+  ya in front of everyone as well.
When one has not yet assimilated that
there is no second thing, and thus nothing
to fear, looking out at approximately 100
shining faces with a microphone no more
than 6 inches from one’s face can be a little
unnerving.
As minutes turn into hours, and hours in
to days, days to weeks, weeks to months
and months to years, appreciation grows
for the grace that manifests in the form of
the contributors who give time, money,
and energy so that each three-year course
can take place. What to say then of the
contributor of contributors, Pujya Swamiji,
who with boundless compassion, tirelessly
and enthusiastically repeating what must
have been said by him thousands of times
before, assists each student in addressing
a problem that when is fully understood,
does not even exist.
Arsha Vidya Newsletter - June 2012 10
Sat-sang with Swami Pratyagbodhananda
at Syracuse
As the name connotes, Swami
Pratyagbodhananda’s discourses are
always full of insight, witty, and lovely.
Not a single moment is dull, the entire
session is filled with humorous anecdotes,
colorful stories, and scintillating
observations on human follies, rather
frailties. But, through all questions,
prodding’s, tooth-pulling queries, and
responses, the preceptor wants nothing
but wisdom and welfare for his students.
Swamiji’s command over English idiom
and vocabulary is superb. He has at the
tip of his tongue – the right word, always
the most precise word to convey exactly
– what is meant. Total unity between
thought (meaning) and word is very
difficult to achieve in practice; Kalidasa
himself immortalized the travails of
communication in the couplet: vaga-
arthau…
Swamiji’s heart is full of kindness for all.
But when it comes to calling a spade a
spade, he spares none. He is totally
impartial: Swami exhibits the same level
of abhorrence to any and all bad habits.
Whether they belong to Gujarat, Andhra,
Tamil, or Uttar Pradesh, or even North
America – they are all taken to cleaners,
when they (students, disciples) are found
wanting in correct Sanskrit pronunciation
or any behavioral trait. But, wherever
there is any virtue (or redeeming quality),
he points it out with the same acuteness
of observation. A good deed is never just
glossed over, without proper appreciation.
Ex: American kitchen counters are
sparklingly clean, adorned with a fresh
bouquet of flowers in a vase.
When it comes to speaking Sanskrit
words, many tend to trip and commit
mistakes. Ideally, one should read and
write in Sanskrit (Devanagari) script. And
practice, practice a lot uttering Sanskrit
verses and words. Also, gradually learn
how to break, give pauses to long phrases
with correct emphasis and intonation.
Swami illustrated the problem with the
word, “prasadam”. This word gets
mangled by the people of south and north
(India) alike. Thus, original prasadam gets
morphed into sadam in Tamil. Up north,
it is spoken as “par-shad”. The native
English speaker (as do today’s urbanites
in Indian mega cities) has difficulty with
pronouncing aspirated consonants (and of
course, double and triple consonants):
buddhi. Misspeaking and mispronunciation
are not just innocent mistakes. Often they
lead to misunderstandings, some times
with disastrous consequences. Purity of
body, purity of food, and purity in speech
– they are all important for spiritual
progress. Thus carelessness in these
matters, can lead to unnecessary pitfalls
(delays) in the path, a fact often stressed
by many enlightened teachers.
To a mellowed (unbiased, unencumbered
mature) adult, Swamiji’s remarks appear
harmless; they are simply meant to
stimulate the audience, guide them to
learn Sanskrit words with utmost care.
Diction is very important (in Hindu liturgy
Arsha Vidya Newsletter - June 2012 11
as in any tradition) – clear pronunciation
with proper emphasis on aspirated
consonants is a must. Without correct
diction, we cannot utter Vishnu
sahasranama (or any nama-vali) flawlessly.
Nor can we decipher the deeper meaning
of Lalita sahasranama. For those, who are
learning to recite Sanskrit words via
English transliteration, the guidance of a
preceptor is needed – needed badly. Much
grief and hardship can be avoided if one
follows closely the words of Swami
Pratyagbodhananda (or pujya Swami
Dayanand Saraswati). Just reading,
muttering the English transliterated verses,
names, or slokas is not enough. One must
a have rudimentary knowledge of Sanskrit
characters, pronunciation of vowels,
diphthongs, consonants, and one must
also understand the key to the English
transliteration scheme. A bit of hard work,
in deed. Alas, there are no short cuts to
any learning! Who said any spiritual
progress is easy?
One session was devoted to japa (chanting
the Lord’s name). The efficacy of calling
Vishnu’s name is illustrated vividly with
a short story: How an illiterate, yet ardent
devotee called the Lord, (a)gha Mochan.
Even calling His name incorrectly yields
veritable results. Because embedded in
such actions is pure bhakti feeling. Also,
Swami emphasized how in the case of the
Lord, the name has the same power as the
Lord Himself. The name and named are
the same. We can do the nama japa,
anywhere, at any time, and even
mispronunciations and mistakes are
pardoned by the Lord Narayana. In a
sense, nama japa is (or appears to be)
slightly superior to chanting a ‘mantra’.
For a (un-initiated) devotee, a nama japa
is more accessible, it requires less (mental)
preparation.
At our local Lakshmi Narayan temple,
Swami spoke at length on the origins of
Sri Bhagavatam, how the book came to be
written. He talked about the birth of Sage
Suka; Veda Vyasa’s dissatisfaction and
despair – even after writing all the
eighteen puranas and Maha Bharata, he
was still tormented by unhappiness – a
feeling of incompleteness enveloped him.
Then Narada suggested Vyasa to write Sri
Bhagavata Purana. The discourse included
the story of Parikshat, his impending death
due to a curse (mediated by the great
serpent, Takshaka), and his attainment of
moksha (Vaikuntha) after listening to
Srimad-Bhagavatam narration. Swami also
described the six essential attributes of
“Bhagavan”.
The last session was conducted for young
children. Despite being a Sunday
afternoon (tail end) event, it too brought
out a great vivacity during the interactive
discussion with youth. Our Swami urged
Mr. Raman to initiate a Purna Vidya
Teaching Program for Syracuse children.
After eliciting responses (on what they did
for Mothers Day) from the audience,
Swamiji ended the session with a story of
Lord Krishna and a poor village student.
Krishna acts as a loving elder brother
(Gopal Bhaiya) to the young kid and
presents him with a small miraculous milk
pot.
Hindu scriptures extol the benefits of sat-
sang, association with the Lord’s bhaktas.
Visiting or meeting a swami like Sri
Pratyagbodhananda is tantamount to
going to a holy place (like Brindavan). In
deed, it is an indescribable boon for all
Syracuse Indian residents to see the Swami
in our midst, in our homes. Lucky for us,
we all got to spend three days in Swamiji’s
company and participate in sat-sang.
Arsha Vidya Newsletter - June 2012 12
These days, despite a plethora of modern
(English) books, videos, and Internet
articles (audio & video), it is extremely
difficult to come across correct, authentic
exposition of traditional scriptures
(Ramayana, Bhagavata Purana, and Maha
Bharata). In this context, it is very lucky
to have a speaker like Swami
Pratyagbodhananda who can crisscross
four languages and bring the original
meaning of Veda Vyasa’s Sri Bhagavata
purana (with Sri Vallabha-acharya’s
commentary) – bring he did, its original
glory with witty jokes and hilarious
interludes. That, itself is a great soul
uplifting religious retreat! We pray for
Swamiji’s health and hope he would
conduct many more spiritual discussions
across several continents.
Events in AVG Saylorsburg

Jun 25-26 Swami Viditatmanandaji’s talks on “How & Why to live a Dharmic
Life”, in Salt lake City, UT

Jul 1 & 15 Taittriya Upanishad Bhasya Class with Dr. Swaminathan 8:30
am to 9:45 am; Bhagavad Gita Classes by Swami Viditatmanandaji from
10 am to 12:30 pm followed by Lunch. Satsang 1:15 pm to 2:15 pm

Jul 4 Guru Poornima - Abhishekam to Lord Dakshinamurti, Guru Pada Puja,
Talk by Swamiji 11 am to 12:30 pm followed by Lunch

Jul 1 to 4 Independance Day Weekend Retreat with Swami Viditatmanandaji
on Person of Wisdom

Aug 12 - Pujya Swamiji’s 81st Birthday Celebrations

Aug 12-17 Carnatic Music Workshop

2012 AVG Program Schedule

Aug 12-17 Purna Vidya Teachers Training

Aug 15 & 29 Pradosha Puja 5:15 pm to 6 pm followed by regular Arati
6 to 6:30 pm and Dinner 6:30pm to 7:30pm

Aug 19 AVG’s 26th Anniversary Celebrations : Pujya Swamiji’s talk on
Creation is the Creator

Aug 23-26 -Labor Day’s Patrons Retreat
Arsha Vidya Newsletter - June 2012 13
Mahakavi Kalidas
Introduction
One of the greatest poets and dramatists
in Sanskrit. His chronicle of the kings of
the Raghu clan (‘Raghuvamsha’), the
great play ‘Shakuntala’ and other works
depict, through many great characters, the
highest ideals of life as seen by the ancient
people of Bharat.
Kalidas
There are hundreds of languages in the
world. However, great and classical
literature which people in all countries
need to read is found only in a few
languages. One such great language is
Sanskrit. It is one of the oldest languages.
It is the mother of several Indianlanguages
such as Hindi, Bengali and Marathi in the
North. Kannada, Telugu and other
languages in the South have also been
nourished by it.
It needs the genius of poets who create
literary epics and great thinkers for a
language to achieve world-renown.
Sanskrit is eminently lucky in this respect.
Sages’ celebration of the wonders of
nature, the sky, the stars, mountains and
rivers, the sun, the moon, the clouds, fire
(‘Agni’) and their devout offering of
prayers to the Universal Power are all
found in the Vedic classics which/are in
Sanskrit. Puranas and historical epics like
the Ramayana and the Mahabharat
vividly describe the battle between the
good and the evil. They also portray the
virtues like devotion to truth, a sense of
sacrifice, heroism, cultured living, etc. In
Sanskrit there are also beautiful stories of
birds and animals like Panchatantra;
stories extolling good and basic qualities
of wisdom and intelligence. Sanskrit can
also justly boast of a rich treasure house
of plays, poems and many scientific and
philosophical treatises.
A poet who has made a distinct and
glorious contribution to this sumptuous
Sanskrit literature is Kalidas. He has
pictured in his works the beauty in life and
pondered upon how we can give pleasure
to others by generous and graceful
behavior. His portrayals are vivid and
heart- warming; his word power is unique.
In a few words he is capable of bringing
out the entire meaning intended. His
writings touchingly show up a noble,
meaningful mode of life for the people to
pursue. His works are an intellectual treat
to thinkers and common readers alike.
A Great Scholar and Poet
Who is this Kalidas ? When did he live and
where in India was he residing? Much
discussion has taken place for a long time
Arsha Vidya Newsletter - June 2012 14
now about his life and times. Not many
queries on this score have elicited definite
answers. Several legends have sprouted
around him.
According to one such popular legend,
Kalidas wasn’t always so wise and
learned. In fact, there was a time he was
considered to be one of the stupidest
people in the kingdom!
One sunny day, Kalidas was sitting on a
branch of a tree, trying to saw it off. But
the dimwitted man was sitting on the
wrong end of the branch, so when he
finally sawed through the branch, down
he tumbled! This act of sheer stupidity
was observed by some shrewd pundits
minister passing by.
Now these pundits wanted to play a trick
on the arrogant princess, to teach her a
lesson. She was determined to marry
someone who would defeat her in a debate
about the scriptures. The princess had
heaped considerable abuse on them over
a period of time, and they were
determined to extract their revenge. So,
when they chanced upon Kalidas, they
decided to present him to the queen as a
suitable match for her.
In order to conceal his stupidity, the
pundits asked Kalidas to pretend that he
was a great sage, who was observing a
vow of silence. Kalidas readily agreed, and
they presented him to the queen, saying
that Kalidas would only communicate by
way of gestures. When the queen asked
Kalidas a few questions to test his
intelligence, Kalidas gesticulated wildly
and the astute pundits ‘interpreted’ these
gestures as extremely witty answers and
retorts. The princess was suitably
impressed, and the couple was married
without much delay.
Kalidas’s stupidity could be concealed for
only so long, and the night of the wedding
Kalidas blurted out something inane. The
princess realized that she had married a
prize fool. Furious, she threw him out of
her palace, and her life.
The dejected Kalidas wandered around,
till he came to the bank of the river. He
contemplated taking his life when he
suddenly saw some women washing
clothes on the edge of the river bank. He
observed that the stones which the women
were pounding with clothes, were smooth
and rounded, while the other stones were
rough and ragged. This observation hit
him like a thunderbolt, and it dawned
upon him that if stones could be worn
through and change their shape by being
pounded upon by clothes, then why
couldn’t his thick brains change, by being
pounded upon by knowledge!
Kalidas thus grew determined to become
the wisest and most learned man in the
country, and to achieve this end he started
indulging in intellectual pastimes, reading,
meditating and praying to his goddess
Kali to grant him divine knowledge. His
wish was fulfilled.
This is one of the most popular legends
about Kalidas. There are several other
stories but they lack authenticity.
It appears Kalidas was at the court of
emperor Vikramaditya. The place and time
of this king are also not definite. But it can
be said with some certainty that Kalidas
lived before the 6
th
century A.D., i.e., about
1400 years ago. But when exactly he lived
before the 6th century is not firmly
established. Though a deep affection for
the city of Ujjain is discernible in his works,
it cannot be said with certainty that he
lived there. But we can assume that,
Arsha Vidya Newsletter - June 2012 15
wherever he may have been born, he had
lived at Ujjain.
Kalidas, however, had good knowledge of
the whole of Bharat. In his poem
‘Meghaduta’, his descriptions of
mountains and rivers and cities and
villages stretching from Ramagiri in Central
India up to Alakanagari in the Himalayas
are very beautiful. In another epic poem
‘Raghuvamsha’, Kalidas, while portraying
the conquests of emperor Raghu, describes
the places and peoples, their modes of
living, food-habits and trades and
professions, rivers and mountains in
almost the whole country — Assam,
Bengal and Utkal in the East; Pandya and
Kerala in the South and Sind, Gandhara
and other places in the North-west.
Reading these pen-pictures, one cannot
help but conclude that the poet must have
had a personal knowledge of these areas.
In short, he must have traveled widely
across the length and breadth of the land,
seen those places, talked to the people and
studied their modes of living.
Kalidas possessed that distinct intellect
which makes one a great poet. He was a
scholar and his works display his poetic
genius as well as scholarship. Also they
are marked by a belief of what is good in
life and people’s noble goals of life. He
could describe the rich and wealthy life of
a royal palace and the serene, simple and
peaceful life at a hermitage with equal
understanding. He could, likewise,
describe the joys of the marital life of a
man and his spouse as well as their pangs
of separation. He creates scenes of a
serious and thoughtful nature as also
hilarious scenes of light comedy. In his
works is found an excellent combination
of art-consciousness, unmatched
wordpower and an unparalleled capacity
for vivid portrayals.
The Great works by Kalidas
Kalidas wrote seven works.
‘Kumarasambhava’ and ‘Raghuvamsha’
are his two epic poems.
‘Malavikagnimitra’, ‘Vikramorvashiya’ and
‘Abhijnana Shakuntala’ are his celebrated
plays. ‘Meghaduta’ and ‘Ritusamhara’ are
also poetical works of great distinction.
Kumarasambhava
One of Kalidas’s greatest works is
‘Kumarasambhava’. Critics maintain that
Kalidas wrote only the first eight chapters
of the epic poem. The work describes the
marriage of Lord Shiva and his consort
Parvati. It begins with a fine description
of that giant among mountains, the
Himalaya.
Kalidas’s poem gives us a vivid picture of
what a good, meaningful life a man could
and should lead as propounded by our
learned ancestors.
Raghuvamsha
Kalidas’s second epic is ‘Raghuvamsha’.
There are nineteen chapters (‘sargas’) in
this poem. The epic describes the history
of the kings Dileepa, Raghu, Aja,
Dasharatha, Sri Rama, Lava and Kusha.
It also deals briefly with the twenty kings
from Nala up to Agnivarna.In
thebeginning, the poet extols the fine
qualities of the kings of Raghu dynasty.
’Raghuvamsha’ depicts our ancient,
historical culture and tradition. Our
ancestors had discussed in detail about
such matters as to who could be a good
ruler, who is a man of ‘tapas’ (penance),
how one should lead a good, purposeful
Arsha Vidya Newsletter - June 2012 16
life and the like. The poet has portrayed
diverse characters like Vashishta, Dileepa,
Raghu, Aja and others. Agnivarna is an
example of a king who could be termed
as ‘depraved’.
Malavikagnimitra
‘Malavikagnimitra’ is Kalidas’s first play.
The author shows his humility and is
uncertain whether people would accepts
play. He pleads ‘Puranamityeva Na
sadhu sarvam,Na
chapikavyamnavamityavadyam’
(Everything old is not good, nor is every
thing knew badly). There may be some
thing, which may not be of much use in
the old, and the new may also be good.
The theme of the play is the love-story of
Agnimitra and Malavika.
Vikramor-vashiya
Kalidas’s second play ‘Vikramor -vashiya’
is about the loves and tribulations of king
Pururava and the heavenly damsel
‘Urvashi’.
Abhijnana Shakuntala
‘Abhijnana Shakuntala’ is Kalidas’s
greatest creation. This literary masterpiece
has been translated into several languages
around the world. The story of Shakuntala
appears in the ‘Adiparva’ chapter of the
epic Mahabharat.
Meghaduta
‘Meghaduta’ is a beautiful love-lyric. A
‘Yaksha’, who is forced to be separated
from his mistress for a year, sends her a
message. The lady is residing at
Alakanagari. ‘Go and tell her that I told
so’, instructs the Yaksha to the cloud who
becomes his messenger. The very fact that
a cloud (‘Megha’) is chosen to be a
messenger of love is something unique.
The poet fascinatingly describes the travels
of the cloud from Ramagiri to
Alakanagari. The rivers, hills and
mountains, cities and towns, vast fields,
farmers’ daughters as well as girls in the
cities, the birds and the bees — are all
described by the poet vividly. It is a total
picture of a beautiful world. His
descriptions of Alakanagari, the Yaksha’s
house and the garden around, theYaksha’s
wife playing the Veena and her grace and
beauty are captivating.
Ritusamhara
‘Ritusamhara’ is a somewhat small-scale
poetical creation depicting the six seasons.
However, it is equally appealing. The poet
here sees beauty in everything. Each
different facet of nature he sees in each
of the seasons fascinates him; it is a
romantic sight.
Summary of the life and work of
Kalidas
In sum, it gives us great aesthetic pleasure
to read Kalidas’s works. His descriptions
enthrall us. With him we are in the
company-cultured a highly civilized,
cultured personality. It is like a flower
which, in bloom, spreads its fragrance all
around. And a man’s mature, ripened
mind and intellect brings pleasure to those
around him. In Kalidas’s creations, we
enter the world of people pure in mind and
body and who are graceful. We learn here
the manner in which man’s nature can
reach high, moral levels. It pleases us
deeply to come into contact with
characters like Parvati, Dileepa, Raghu,
Aja, Shakuntala, Dushyanta and Kanva.
It is for this wonderful experience that we
as well as people in other countries read
Kalidas.
Arsha Vidya Newsletter - June 2012 17
With the commentary Tatva Prakäçikä
by
Svämi Tattvavidänanda Sarasvati
Verse 5
T|H¬×¸ H¹l¹ ׸¬4+=++l -4l|9+l ¬l+¬\l
¬|±- ~&l ¬44 |+=¬6¬¹T\4l+4l¬- 94l¬-·
|4HHl54 6¹l4FBFlT¬l=+P+FBl|¬¬¸6l5-6¹ltPl
(( B4 P(l4 4|( 4B|6 9+F6l¤P-4|tTP|F6+
kaçikñetrà çaréraà trbhuvanajanané vyäpiné jïänagaìgä
bhaktiù çraddhä gayeyaà nijagurucaraëadhyänayogaù prayägaù |
viçveço’yaà turéyassaskaläjanamanassäkñibhüto’ntarätmä
dehe sarvaà madéye yadi vasati punastérthamanyatkimasti ||
H¹l¹ çaréraà – body, T|H¬×¸ kaçikñetrà – the pilgrimage centre of Kaçi, ׸¬4+=++l
trbhuvanajanané - - the mother of the three worlds, -4l|9+l vyäpiné – all-pervading,
¬l+¬\l jïänagaìgä – the Ganges of knowledge, ¬|±- bhaktiù – devotion, ~&l çraddhä
– faith, ²4P¸ Iyam – this, ¬4l gayä – Gaya, | +=¬ 6¬¹T\4l +4l ¬-
nijagurucaraëadhyänayogaù – the communion of meditation on the feet of one’s
preceptor, 94l¬- prayägaù – Prayäga, H4P¸ ayam – this, |4HH- viçveçaù – Lord of
the Universe, 6 ¹l 4- turéyaù – the fourth, 6 ¹l 4FBFl T¬l =+P+FBl | ¬¬¸ 6- -
saskaläjanamanassäkñibhütaù, - obtaining as the witness of the mind in all living
beings, H-6¹ltPl antarätmä – the inner ruler, 4|( yadi – if, P(l4 madéye – belonging
to me, (( dehe – in the body, B4 sarvaà – everything, 4B|6 vasati – abides, 9+-
punaù – so, H-46¸ Anyat – other, 6l¤P¸ Tértham – pilgrimage center, |TP¸
kim – which one, H|F6 asti – is?
Body is the pilgrimage center of Kaçi . The all-pervading flos of knosledge is the
Ganges, the mother of the three worlds. Devotion and faith are this city of Gaya.
The communion of meditation on the feet of one’s preceptor is the city of Prayaga.
Çré Çaìkaräcärya’s
Käçé Païcakam
Arsha Vidya Newsletter - June 2012 18
Atman, the fourth, is this Lord of the universe. It obtains in all living beings as
the witness to the mind and the inner ruler. As everything exists in my body,
where is the need for any other pilgrimage centre?
This verse is in the metre called sragdhara. In Vedanta, there is a nyäya called
nyäya nahi ninda nyäya, the logic of non-censure: nahi nindä nindyam ninditum
api tu stutyam stotum; the intent of the censure is not to censure one, but to glorify
the other. Superficially, the poet seems to censure something, but is intent is to
highlight the glory of the thing under consideration. The intent is to glorify the
higher, not to fensure the lower. Sri Ramakrishna Paramahamsa was once asked
if he would go on pilgrimage to Käçé. He replied that he was not interested because
he sees Çiva in his own heart. He urged his disciples to have motiveless devotion
in the heart, rather than visiting places. He was highlighting what is important
rather than putting down pilgrimage.
Pilgrims usually visit Prayäga and Gayä in addition to visiting Käçé. Çré Çaìkarä
included all the three places in the symbolism. The sacred city of Käçé is body.
Just as the Ganges flows in Käçé, so also the manifest consciousness flows in
this body. According to mythology, Ganges is called triloka sarit, the river of three
worlds, as it flows in heaven as well as the nether world also. It is called
Mandäkini as it flows in heaven. Atman, the Awareness Absolute, manifests
in the body-mind as the witness of the three states ofr waking, dream and sleep.
Çraddhä, the love for knowledge is Gayä. In Gayä, people perform çraddhä, the
ritual propitiating the manes. Çraddhayäa kåtaà çrärdham, the ritual is called
çräddha because it is performed with love and devotion. Generally people perform
this ritual without fail, but there is a misconception that it is inauspicious, unlike
temple worship. The origin of this misconception could be the general fear that
people have for death. Anything connected with death is abhorred. But death
is as real as life. Once a bereaving woman prayed to Lord Buddha to revive her
son. He told her that he would indeed bring the dead body to life if she could
get a fistful of rice from a home that had no experience of death. Çräddha is as
auspicious as ny prayer. In it, we worship God in the form of manes.
Meditation is Prayäga. Prayäga is the confluence of the three sacred rivers Gaìgä,
Yamunä and Sarasvaté the unseen. Similarly, in meditation, as one contemplates
upon Éçvara’s feet, the body, mind and ego resolve in Çiva, the Awareness of Being.
Éçvara alone appears in the form of preceptor and then as Atman, the sadguru,
the preceptor in the form of the inner Being. Ultimately, Éçvara and guru resolve
in Atman. Meditation on the feet is symbolic of çiva çaraëägati, self-surrender.
Arsha Vidya Newsletter - June 2012 19
The seeker surrenders to the awarenss of being and abides in the inner silence.
It is dhyäna yoga. It is yoga because it is the communion of the body-identified
persona with the Reality that reflects in the body-mind. This communion is
Prayäga.
Atman is turéya, the fourth. It lights up the entire content of the waking, dream
and sleep, and yet transcends them. The content of the waking consciousness
does not affect Atman. Atman is never ever attached to the content. These states
happen; they do not happen to Atman. Nothing ever happens to Atman just as
the day and night do not happen to the sun. That turiyä is Çiva. The moment
you watch the mind, you become the witnessing awareness. Already, you are
not the persona any more; you are the impersonal intelligence which is Çiva.
Çiva is Viçveçvara, the overlord of Viçva, the universe. Viçva is also the one who
identifies with the content of the waking consciousness. Vividha pratyayagamyam
viçvam. What we taste, touch, smell, see and hear is the Viçva. Who is the master
of this Viçva? The Awareness Absolute is the master. That Käçé, Çiva, is you.
Çiva is obtaining in our hearts as antarätmä, the innermost reality.
How does one realize the antarätmä, the inner Reality? By realizing, “I am not
the body, I am not the organs of action, I am not the sense organs, I am not the
mind (emotions), I am not the intellect, I am not the ego”. Abide as pure ‘I am’.
That is the gateway to the truth. As we abide in the pure ‘I am’, we would resolve
into the pure awareness of the being, which is the antarätmä. That antarätmä
is the säkñi of the entire movement of the mind, not only in one’s heart but also
in the hearts of every living being. It is the same Atman that reflects in the body-
minds of all the living beings, like one sun reflecting in a billion dewdrops or one
electrical energy shining in a million bulbs. Çiva, Bhaväni, Gaìgä, Käçé, Prayäga,
Gayä – all are here in this body. What else is needed to purify it? Tirtham is that
which sancgtifies. There is no other place that is supposed to purify us. Atma
tértham param tértham, says the Süta saàhita. People roam all around in search
of a shrine or river that could purify them. But, they do not realize that the greatest
shrine of all is Käçé shining in the heart as Atman. Taking a tourist bus and
visiting various pilgrimage fcenters with a group of people is not an end in itself.
It is good for national integtration, but not enough for Self-realization. The striver
should discover silence, peace and happiness, in oneself by yoga or by assimilating
the truths enunfciated in this encomium. That is the real pilgrimage.
hari oà tat sat çrikåñëärpanamastu
Arsha Vidya Newsletter - June 2012 20
Visit of AIM for Seva students to North East
On 19th of March I went to
Rishikesh to just be with Pujya
Swamiji for few days and get some
guidance from him for Aim for Seva
work. On 20th Smt. Sheela Balaji,
Swamini Swatmanishtananadaji
and myself had a meeting with
Pujya Swamiji. In that meeting
Pujya Swamiji asked Swamini
Swatmanishtanandaji and myself to
go to North East and meet the
parents of the students who are
with us ( Aim for Seva Hostels) in
Pune, Belgoun, Chikmanglur and
Khategoun.
On 15th of May after noon 3pm
we reached Guwahati , where we
stayed over night in Jalaram
Mandir and next day on 16th of
March by road we went to Shillong,
Meghalaya. From Shillong 90km
away there is a place called in
East Khasi Dist. So on 17th we
could start early morning from
Shillong to that place and reached
there around 11-30. We could see,
there were more then 100 people
and their children were waiting for
us. It was such a great feelings we
had, because the students were
talking one by one and telling their
feelings of being in our Aim for
Seva Hostels. Then the parents
stared telling the changes they have
marked in their children’s life coming
home from Aim for Seva Hostels after 2,
3 years. The parents told us that we were
surprised to see our children’s behavior
and we are fully satisfied. Then we had
a lunch together and in night we came
back to Shillong. Next day we could meet
Arsha Vidya Newsletter - June 2012 21
some of the organizations and social
workers in Shilong. It was a very
good meetings, we could exchange
our ideas and assured for helping
each other .
On 20th of May we could reach
Agaratala, in Tripura, where
Vanawasi Kalyan Ashram people
help us for our accommodation and
traveling. There also we could meet
many local people those who work
for tribal welfare. Many of these
people knew Pujya Swamiji and
some of them could have Pujya
Swamiji’s blessings also in Guwahati
and Culcatta.
Next Day we could have Mata
Tripura Sundari’s Darshanams and
met a tribal leader called Shri
Vikram Jamatiyaji. He is working for
getting all North East tribes together
and save the tribal culture in North
East and he has got lots of success
and that is why he was attacked by
Christian terrorists many times. He
was so happy to see us in his
house. He had served us breakfast
and assured us for helping hand
with us. That same day we went to
place called Kumarghath, where
Pujya Swamiji through one of his
devotee and student( Dr. Indu——
———— ) from USA, had donated a
Hostel building to Vanavasi Kalyan
Ashram. The students and staff welcomed
us with a cultural programme and we
stayed there on that day.
Next day on 22nd whatever we could see
and witness we will not forget in through
our life. Many of us, let me put this way
that 90% of Indians do not know and can
not believe in our so called independent
Bharat( Country) our people we will be
living their life as a refugees in our
country.
Since last 15 years, 45,000 thousand
Riyong people from Mijuram are living in
Tripura as a refugees. They told us that
1997 they were driven off (thrown out)
from their home land of Mijuram to
Tripura and since then they are totally
dependant on Tripura Government.
Center Government provides them
Arsha Vidya Newsletter - June 2012 22
provision and few things, which is
not enough for them. We have seen
in their house their will be tow
people and 6 to 8 children. Children
do not have cloths to wear. We have
seen that unless the child is 8 to 9
year old they are not provided cloths
to wear. Children do not have
schools. Parents do not have the
voting rights there, because they are
from different state. Since last 15
years they have not cast their vote.
They do not have driving license, no
rasincards, no Indian identity with
them. They can not go for labourer
work also, because they are in
refugee camp.
When we had a meeting with few
of their so called leaders, they told
us that there is lats of pressuer on
us for going back to our mother
land(mijuram) nether center Govt.
nor Tripura or Mijuram govt. is ready to
give us a written assurance that we will
be given totally protection and at least for
one year they will provide us for our
livelihood. They told in month of Feb.2012
Mr.Chidambaramji (Home Minister) visited
our camps and he also said you people
better go back, but did not agree for
written agreement. Then they have give to
him a Memorandum for their
rehabilitation, but so far there is no action
taken by any Government for them.
Finally They have requested us to take the
copy of that Memorandum and show to
our Indian (Bharatiya) brothers and sisters
and let them know our demand is right
or wrong and let them know that in what
kind of condition, circumstances we are
living here in our country.
On 23rd we came back to Guwahati and
24th 25th 26th we went to Majuli Village(
The Brahmaputra Island, where
Satradhikaris, Vaishnava Acharyas have
their Mathas). There we could meet
Vivekananda Kendra people and some of
the Satradhikaris. They could take us to
see the Island and the work they are doing
there. They also told us about their struggle
of not allowing other people to come there
and destroy their culture. Lastly they said
us if we have any plan for starting any
project there, they will support us.
On 27th we had a meeting in Guwahati
with people those who are working for
tribal people. They were very to meet us
because they came to know that what
kind of work we are doing.
Namaste
Swami Aishwaryananda Saraswati
Arsha Vidya Newsletter - June 2012 23
A spiritual camp was held
for Arsha Vidya Tirtha,
Jaipur family at Rishikesh
from 18th to 25th May,
2012 under the auspices of
Swami Brahmaparananda
Saraswatiji. About 100
devotees from Maharashtra,
Surat, Udaipur, Jaipur,
Delhi and all the children
of AVT Jaipur
Chhatralayam participated.
The Ashram on the bank of
Ganges added to the grandeur of the
environment.
The day commenced at 5.15 a.m. with
Rudrabhishekam in the temple. AVT
children chanted the Rudram rhythmically
and in a melodious voice. It was followed
by the dhyanam conducted by Swamiji
wherein the devotees’ went into a
transcendental mode. This was followed
by Lectures on “Tattvabodh” by Swamiji,
who is maestro in this field. This
enhanced our knowledge on atma-jnanam.
This jnanam is imperative to understand
all other scriptures is what was unfolded
to us beautifully and in a most simple
way by Swamiji.
Next came the psychology Lectures by
Dr. Amrita Murthy, who is a shishya of
Pujya Swamiji. Dr. Murthy dealt with
day to day problems related to memory,
stress, dementia, personality building etc.
Afternoons were kept reserved for games
for all the children, Ganga snanam for
all, and yoga conducted for all, by AVT
children. After the evening aarti in the
temple, was Ganga aarti which was
mesmerizing. The Chhatralayam
children added to the beauty of it all by
the melodious Ganga stotram.
On 21st May, there was a
special and elaborate Ganga puja
done by Gulab, 9th class student
of Chhatralaya. It was his
special day as he got
Brahmopadesam from Swamiji
in the morning. This special
ceremony in itself was a very
unique phenomena. It was a
AVT Jaipur family at Rishikesh
Arsha Vidya Newsletter - June 2012 24
Guru-
shishya
relationship
which one
rarely gets
to see. All
of us were
indeed
blessed to
see such a
sight,
specially for
a boy to
come up to
this stature!
8.30-10:00 p.m. saw a fiesta of Bhajans.
The Chhatralayam children were the main
performers, be it on Harmonium, dholak,
manjira. Other devotees’ also participated
freely. It was great to see so much of talent
amongst the youngsters.
The highlight of the cultural week was
“Deep-se-Deep Jale” — a dramatization
of the Chhatralayam children of their
development and day-to-day activities.
They portrayed their transformation from
a village lad to a “Gurukulam Chhatra”
beautifully. It was wonderful to see their
parents also a part of the skit.
The Ganesh Vandana in Kathak style by
Swamiji’s shishya was simply
breathtaking.
Inspite of the hectic busy schedule,
Swamiji took out time to take us to visit
Kunjapuri—a Shaktipeetham. It was really
fun climbing the 309 steps though none
could beat the Chhatralayam children. HE
also took us to Vishwamitra Ashram to
have darshan of Swami Brahmatmananda
Saraswati. This is where Swamiji stayed
and studied for few years before moving
to Swami Dayananda Ashram. We were
very Blessed to have darshan of
Mahamandaleshwar of Kailash Ashram
also.
The camp was indeed an enthralling
experience. It was amazing to see so many
young children along with their parents
and grandparents started their vacation in
such a holistic atmosphere. We all have
returned home with definitely discovering
some new dimension in ourselves!
We are eagerly awaiting for June 2nd,
2013, when Swamiji will be holding the
next camp. The countdown has seriously
begun for all those who attended the
camp.
Arsha Vidya Newsletter - June 2012 25
Swami Dayananda’s message to his
Argentine students
Twenty-second Anniversary of Pujya Swamiji’s first visit to
Argentina.
http://www.youtube.com/watch?v=dl-
ziNi9wZk&feature=youtu.be
Love for India and Vedic culture is wide spread in Latin America.
Several Indian masters had travelled all over Latin America in
the last century. Swami Tilak was a close friend of Pujya
Swamiji. He spoke Spanish and walked barefoot. He was a
genuine sadhu. Pujya Swamiji visited Argentina nine times
starting in 1990 and he visited Brazil even more times than that
starting in 1983.
Ayurveda teaching and practice is now mainstream in Argentina,
as well as Bharata Natyam and classical Indian music, besides
Yoga and Meditation etc. Now Vedanta is coming to the forefront.
We can’t get the books translated fast enough. There is so much
demand.
Watch this video which was a gift to the Argentine ambassador
to Argentina, Uruguay and Paraguay at his farewell ceremony
recently.
http://www.youtube.com/watch?v=g_5d0BejL1E&
feature=youtu.be
With best wishes and love,
Swamini Vilasananda
Arsha Vidya Newsletter - June 2012 26
Udumalpet : February,2012.
A new Student Home for
rural girls was inaugurated
in Kurichikottai in the
presence of Swami
Dayananda Saraswati, on 6
Feb. 2012. Spread across
1.64 sq mts of land the
Atmalayam complex
contains 6000 sq ft. built up
area which includes a
dormitory, a kitchen and
dining for the girls Student
Home. Udumalpet becomes
AIM for Seva’s 89th Student
Home and the 18th Student
Home in Tamil Nadu.
Kurichikottai will have 50 students in phase I, beginning from the academic year June
2012. The girls will be in the age group of 9 – 18 years studying in 5th to 12th Std.
Speaking on the occasion , Swami Dayanada Saraswati spoke about the virtues of Danam
and the need to give back to the society. He commended the local community for their
commitment to the wellness of the society.
The entire project is a donation from the local community , effectively mobilized by
Gurupriya Mathaji, Coordinator for Udumalpet region.
The student home infrastructure is funded by multiple donors this includes corporates
like the Servall Group and GVG Group , Janani Hospitals and local philanthropists.
On the occasion of the inauguration a bhoomi puja was performed for a Meditation
cum function Hall (Dhyana Mandapam), and a small Dairy farm.
The Dhyana Mandapam building is donated by Smt.Hema Veluswamy & Family of the
GVG Group, Udumalpet In Memory of her Parents,Smt. V.Janaki & Sri.K. Venkatesalu
of DPF, Coimbatore.
A new Student Home for rural girls
Arsha Vidya Newsletter - June 2012 27
The Cow shelter is sponsored by Sri.S.Vijayprakash & Family of Coimbatore In honour
of his parents Smt. N.Rukmani & Sri. A.Sukumaran, Kurichikottai.
The inauguration was well attended with active representation from the local community,
administration and local business establishments. This included Vali Thottam S
Govindrajan and R Pazhanisamy , Director, RSR Transport . The guests were happy
to see the talent show presented by Students of Dharmapuri Chattralaya The
inauguration was concluded with a formal vote of thanks by Dr. Jhansi, local committee
member AIM for Seva, Udumalpet
Arsha Vidya Newsletter - June 2012 28
Swami Dayananda Jayavarthanavelu Rural &
Tribal Hospital – Anaikatti, Coimbatore
Coimbatore March 4, 2013. Swami
Dayananda Jayavarthanavelu Rural &
Tribal Hospital – Anaikatti, Coimbatore
participated in a Medical Camp Fair at the
CBE Collectorate.
This Fair was organized to promote
awareness about the Hospitals where the
C M’s Comprehensive Health Insurance
Scheme is available.The Dist. Collector,
Mayor and MLAs along with JD Medicals
visited the Stall.
March 7, 2012.Coimbatore: AIM for Seva
has a special visitor - Sri KV Giridhar, IFS,
Director Tribal Welfare who came on a
sudden inspection of the Student Home
and Hospital facilities .He spent over two
hours at both our AIM for Seva
Dayananda Tribal Girls Student Home
,AIM for Seva Dayananda Tribal Boys
Student Home – Anaikatti, and the Swami
Dayananda Jayavarthanavelu Rural &
Tribal Hospital – Anaikatti, Coimbatore.
During his visit he inquired with the
Warden, Cook and a few students about
their well-being . He was also happy to see
the use of solar power for the water heater
& lighting at both the hostels. The director
was especially impressed with the Tribal
Hospital and its cleanliness. AIM for Seva
staff were happy to receive this surprise
visitor as he is known for his commitment
to improving the Govt. Tribal Schools &
Hostels and his visit augurs well for the
Anaikatti projects.
Shri KV Giridhar IFS, Director Tribal Welfare
inspects the Girls Student Home
Director of Tribal Welfare visits Anaikatti
Projects
Arsha Vidya Newsletter - June 2012 29
April 15, 2012,By Pramila Krishnan,
DC,Chennai
2 years ago, 23-year-old E. Ramu worked
as an office assistant in the Mayajal movie
complex in Chennai. Now he is the top-
scoring II B.Sc. Maths student in Swami
Dayananda College of Arts and Science at
Manjakudi village in Kumbakonam.
His parents, farm coolies in
Tiruvannamalai, couldn’t dream of sending
Ramu to college. But with the help of the
Swami Dayananda education and
charitable trust, which runs the college,
Ramu is able to continue his studies. This
college has opened its doors for learning
to scores of other students like Ramu–
majority of them first generation learners.”I
paid only Rs 2,000 to join the college.
Though my course fee was Rs 6,000, the
management accepted what I gave for the
seat, understanding my financial
background. I will complete my B.Ed. and
work as a teacher, helping other poor
children like me,” said Ramu.
His juniors R. Priyadharshini and B.
Suganya, residing in the hostel managed
by the trust, are proud of their institution.
“Our college provides seats to
underprivileged students. Actually, those
with fewer marks are accommodated first
because poverty could have debilitated
their performance. But with the coaching
here, we improve fast and score big”, they
said.
Correspondent G. Ramachandran said
many students found jobs in big firms
such as WIPRO, which runs a rural BPO
within the campus. “Rajagopal, who
completed his schooling here and even
worked in our college, is now heading the
BPO. We are proud that half of the
employees in the BPO, who belong to
downtrodden families and studied in our
college, have got good jobs”, he said.
R. Janani and her sister Suveetha, students
of Swami Dayananda government-aided
school are popular; one is an orator and
the other a sportsperson. “We teach not
just textbook lessons but also values to be
followed right from childhood,” said K.
Muthulakhsmi, school principal.
“What we like to give the children is a life,
not just education. We look after their
health as well as their personality when
they are in our chatralayas and other
institutions and hope they will become
very good citizens,” says Sheila Balaji,
trustee, AIM for Seva that is central to
Swami Dayananda organizations.
http://www.deccanchronicle.com/
channels/cities/chennai/college-helps-
deprived-fulfil-dreams-563
Arsha Vidya Newsletter - June 2012 30
‘GNANA BHASKARAM SHIBHIR’ UNDER THE
GUIDANCE OF
SHRI SWAMI BRAHMAYOGANANDA
18
th
to 27
th
May 2012 - YOGA SHANTHI GURUKULAM
Shri Swami Brahmayogananda conducted a six day ‘Gnana Bhaskaram Shibhir’
consisting of 32 classes on ‘Dasha Upanishad Saara Sangraha’ at the holy place
of Sringeri between 20
th
and 25
th
of May 2012. It was a revolution of a kind as
200 students of Yoga Shanthi Gurukulam had travelled from across the world
like the US, Dubai, Muscat and many parts of India to attend this uniquely
arranged camp by Swamiji.
The Shibhir commenced with an inaugural function comprising a prayer song
and a sacred Puja to the Chathur Vedas. For these six days, the 200 students
were day and night engrossed in ‘Athmeeka Vicharam’ at Sri Adi Chunchanagiri
Mutt, a serene and scenic place, located on the banks of river Thunga, Sringeri.
The students virtually did not have any connection to the outside world with
six class sessions planned every day between 6 AM in the morning to 9 PM in
the night. Swamiji’s hectic and tightly scheduled classes elaborately covered the
10 principal Upanishads in addition to Kaivalya Upanishad. The students also
Arsha Vidya Newsletter - June 2012 31
enthusiastically participated in daily Group discussion sessions to revise
and recap the class room teachings. A surprise quiz contest was
organized by students of the Gurukulam covering various subjects of
Vedanta and the whole camp was divided into 6 groups.
After concluding the six-day Upanishad camp with a Samarop function,
as part of this Shibhir, a special one-day Yatra was arranged to visit
Saradambal temple, Rishaya Sringar temples at Sringeri, Kollur
Moogambika, Udipi Krishna and Mangala Devi at Mangalore.
Thisone- week camp organized by Swamiji was a land mark one in terms
of the subject content and will be yet another memorable camp for the
students who attended it. The campers had the complete satisfaction
of attending all the 11 Upanishads in a single place at a single stretch
of six days.
Swamiji, recently concluded his class room series on Bhagavad Gita Saara
Sangraha- One Adhyayam in one class session. It is to be noted that
this series commenced in October 2011 on Vijayadasami and concluded
on June 17
th
2012 with a uniquely organized Samarop function. Swamiji
conducts weekly regular classes covering Bhagavad Gita Moolam,
Bhagavad Gita- Adi Sankara Bhashyam, Rama Gita, Panchadasi and
Brihadaranyaka Upanishad in addition to the weekly Gita chanting
sessions and Abhishekham and Puja to Sri Medha Dakshinamurthy.
Arsha Vidya Newsletter - June 2012 32
Arsha Vidya Newsletter
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Stuttgart Hindus Celebrate
STUTTGART, GERMANY, June 4, 2012:
From the outside, the old factory building on
Bad Cannstatt’s Lehmfeldstrasse is quite
unimpressive. Once inside, however, it offers a
different picture: the dilapidated concrete building
holds within itself a magnificent temple. Hundreds
of Tamils from Sri Lanka in colorful clothing
crowd into the room decorated with garlands
of flowers. The air is warm and filled with
incense. It is very noisy. Bare chested men in
white robes beat on large drums and play
oriental melodies on long oboe-like instruments.
Some 1,000 Hindus from a radius of 62 miles
have come this Sunday at the height of the
temple festival in Bad Cannstatt, and also some
Germans, for whom the spectacle is not to be
missed. After the ceremony in the temple, the
men have come out carrying the statues of the
Deities on their shoulders. In Sri Lanka the
procession outside the temple could take place
every day, “in Stuttgart, it is allowed only once
during the ten days,” says 24-year-old
Thadchajini Sothinathan.
While the convoy passes through the streets,
the music continues to play. The Hindu priests,
the Brahmins, throw coconuts to the ground,
News & Views
so that they burst. The hard shell represents the
outer ego shell of man. When the shell is
crushed, the soft core, the good qualities are
exposed.
Michigan Temple Upgrade
Complete
TROY, MICHIGAN, USA, June 16, 2012
(AP): It took seven years and $10 million to
renovate and expand the Bharatiya Hindu
Temple to accommodate the growing numbers
of worshippers who have arrived in the Detroit
area from India. The temple in Troy, a northern
Detroit suburb, has been enlarged from 28,000
square feet to about 70,000 square feet, The
Detroit News reported. Its prayer hall houses
seven new interior temples that were made in
India from marble that was mined there. Other
parts of the building, including teak doors, were
also built in India then transported to Detroit
by ship and train. Local masons spent a year
assembling the parts inside the Bharatiya
Temple. At least 25,000 Hindus live in the
Detroit area and about 800 families worship at
the Bharatiya Hindu Temple, said Tom Patel,
chairman of the temple’s board of trustees.
“More people are joining and coming, and we
needed more space to offer services,” he said.
Date of Publication : 30th of every month
REGISTERED REGN. NO. TN / CH/(C) / 175 / 12 - 14
LICENSED TO POST WITHOUT PRE-PAYMENT OF
POSTAGE WPP NO. TN/PMG (CCR) WPP-286 / 2012-2014
RNI NO: TNENG/2000/2250

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