Arsha Vijnana Gurukulam Sūktā The Need to Understand Secularism
June 2014
Inside this Issue
by Pujya Swamiji The aspiration of those who amended the Constitution to call India a secular nation is a noble one. Secularism, as originally conceived, embodies basic principles that implement and nurture universal values. Thereby, it fosters a state that is harmonious and, in harmony with the Lord. However, one may know or is taught that the Lord and ethical behaviour are inextricable. The essence of such behaviour is captured in a single guideline that is found in all religions—the ethic of reciprocity. Popularly known as the golden rule, it mandates, “Do to others as you would want them to do to you.” This maxim that guided humans throughout history is traceable to ancient religious traditions all over the world. It is so pervasive because it is based on a special human endowment, empathy. Empathy is the capacity to sense the pain of another being and act appropriately. And the extent to which this empathy is honed is a mark of one’s evolution as a human being seeking harmony with the Lord. The principle of reciprocity based on empathy is the key component of a secular state—all citizens are equal, including before the law. Nothing helps to bring about the stability,
Article by Pujya Swamiji Article by Swaminiji
Gurukulam News Report on AIM for Seva AVG Survey Results Felling the Tree of Samsāra: Atlanta Community Yugādi Celebration: Eugene Swaminiji in Boulder, CO: Photo Page Swaminiji in Taos, NM: Photo Page Bhumi Project: Green Faith Initiative Gurukulam Garden Dakṣināmūrti
Reflections Lessons from Srimad Bhāgavatam A Trip to Atlanta, GA Swamini Satyavratananda visits Eugene Mūkāmbikā Mahādeva Shrine Fourth Anniversary Celebration Dr. Hari Visits Eugene
Regular Features Satsang with Swaminiji Swaminiji’s Travel/Teaching Schedule
1
and equal citizenship. If separation of faith from state is not achieved, it will be impossible to avoid state interference in religion, inevitably violating the religious freedom of individuals and groups. And there will also inevitably be discrimination by the state against the individual’s rights and privileges as a citizen. The result can only be a discordant, fragmented nation, or nations. If there is to be real equality, one group cannot be privileged over another by the state. The Constitution ensures this required separation by the prohibition of religious instruction in state schools, and of taxes to support any particular religion. But it also mandates to ensure religious freedom breaks down in the constitutional sanction for state interference in religious affairs. The trouble is the unequal application of this sanction. This sanction is used for state administration of temples and maths, state appropriation of temple land and donations, even legislation of who should be admitted into the temples. On the other hand, in dealing with minority religions, there are political constraints which restrict the interference. But in respect of the majority, there is no political constraint. As a result, the state has taken over places of worship and collection of revenue from offerings of the majority religion, but not others. Moreover, such revenue can be redistributed for other purposes, including maintenance of institutions of other religions, even those which are opposed to the majority religion. It has also led to the discriminatory modification of personal religious laws. The religious laws of some minority religions supersede parliamentary laws, while for the majority religion, parliamentary law has been enacted to supersede religious laws. This unequal treatment of religions by the state has created legitimate grounds for discord. And different civil or criminal laws for different groups, religious or otherwise, is the antithesis of secularism. If secularism is the aim, it is therefore necessary to find an alternative to the current relationship between state and religion. And whether it is called secularism or something else, such change is necessary if there is to be unity, and at the same time, religious freedom in this country.
growth and unity of a nation more than the implementation of this single idea. It instills in each and every individual a basic sense of security and confidence that there is order, justice in this world. You can go ahead; the laws will protect you and guide you. Equality also extends to religion. Each individual in a secular state is granted freedom to practise his or her religion. Though the Constitution now mandates so, it was originally part of the fabric of this country. The proximity of religious structures of different traditions, such as the Ellora caves, the long history of vigorous, public debate of different views, the Ashoka edicts, and the religiously persecuted communities who found refuge in India all testify to this. This two-fold promise of secularism—equal citizenship and religious freedom for all—depends on the fulfillment of a condition that is the most defining feature of secularism. The separation of the sphere of influence and operation of the state and religion, means there is neither interference of the state in religious matters, nor the influence of religion in the affairs of state. The prohibition of religious interference in matters of state is a corollary of equality before the law
Non-interference of state in religious affairs is sound, as it recognises an important fact of human existence. Though universal values, which form the basis for equality before law, are connected to
2
religion, there is another dimension of the religious life of a human being, so intimate, so sacred, that interference of any kind, by the state or other faiths, is experienced as violence. This consists in one’s understanding of and relationship to the Lord. It is here that protection is required. It is the state’s responsibility to ensure no individual or group, including the state, interferes in religious expression of another group, by conversion or otherwise. To do so is to violate sacred space, individual and collective, and sow the seeds for dissent and fragmentation. If national unity and harmony are to be secured, the jurisdiction of the state has to be limited to framing and enforcing criminal and civil laws. Conventions, religious or otherwise, are outside its scope, unless they transgress the criminal and civil laws. Because of this, framing the laws is a matter of great responsibility and complexity in a religiously and culturally diverse society. There are unique realities in any society. India is no exception. The issue, for a governing body, is being in touch with all those realities and responding appropriately. This is sane. What is sanity but being in touch with reality? If we are to function as a homeland for every Indian citizen, and as a contributor in a global era, we must be sane. And to be sane, we must be united and fair. We cannot afford to marginalise or privilege any group, religious or otherwise. If sanity is being in touch with reality, our religious traditions have something more to say about this. In all traditions, that reality is the Lord, and the ethical laws are intrinsic. Thus, the more ethical one is, the more one is in touch with the sacred reality, and, whether as an individual or a nation, the more sane one is—free of conflict, productive, in harmony with the universal order. This is our heritage. Together we can claim this heritage. It is our duty to do so—our duty to our ancestors, to our neighbours, local and global, our children and their children, and to our own integrity.
3
Editorial What brings one to the study of Vedānta? Why do people who come to the study continue to listen? Everyone has an interesting story about how she or he came to the teaching and finding Swaminiji. Of course it is prārabhda karma, but how that prārabhda karma unfolds is as varied as the number of people who come. The common thread, however, is that everyone is a ‘seeker’ there being a sense of lack, unacceptability, in his or her life. Countless pursuits, time and energy have been expended seeking to fill the ‘hole’, so to speak. The seeker, either purposely looks for, or seemingly accidentally meets, Swaminiji and with grace begins to see that this in indeed the answer that will end all seeking. Hearing that you are acceptable, and indeed that there is nothing other than you, gives a sense of well-being. Even if this truth is not understood right away, there is a desire to know more, to see if this could possibly be true. However, without a certain level of adhikāritvam, one who has the qualifications necessary to gain the knowledge, sitting in front of the teacher for one class, let alone long enough for the pramāṇa to do its work, is not possible. Resistance that manifests in so many ways will hijack the student’s desire and ability to study by raising all sorts of obstacles. Therefore, tantamount to continuing the study by attending classes and being open to the teaching requires maturity and an interest in strengthening adhikāritvam. Over time a subtle, but discernible change in one’s pursuit takes place. The original desire to be free from misery and the sense of lack centred on oneself, changes to a desire to know the truth - of oneself. There is no fanfare that marks this passage, instead one observes a quiet turning inward, away from experiences offered by the world. What appeared as choices before, are no longer choices. In this way the desire to really know oneself is not a sudden event, it simply happens, gradually over time by constantly choosing to know the self until that ‘as though’ choice is known as choice-less. We invite you to share your journey to the teaching, to Swaminiji, in writing. Please submit your reflections to janani_c_or@yahoo.com and we will publish them in upcoming editions of Sūktā.
The Kaivalyopaniṣad is a highly regarded Upaniṣad
New CD Releases
The
Gaṇapati Upaniṣad is a sophisticated body of knowledge which reveals the truth of the self, is also highly regarded as a prayer from the Atharva Veda. In this, it effortlessly bridges the former and latter portions of the Veda, the one propounding the know- how of attaining relative ends in life, and the other expounding selfknowledge as the way to gaining the ultimate -- freedom from samsara. As an Upaniṣad, it eloquently unfolds the truth of the self as limitlessly whole and also reveals mantras for upāsana, meditation, which cleanse and steady the mind, and prepare it to receive and assimilate this knowledge. As a prayer, The Gaṇapati Upaniṣad is a highly efficacious invocation for clearing obstacles from one’s life. What one views as obstacles are fruits of own’s karma that eclipse one’s pursuits, including the pursuit of mokṣa, freedom. Surrender to Lord Gaṇeśa, the Lord of the jīvas, the giver of the fruits of action is a powerful intervention that can help neutralize the karma that stands in the way of one’s goals, which can otherwise inhibit even the most earnest of pursuits, including one's commitment to self- knowledge. Regardless of whether one is interested in this Upaniṣad as mokṣa- śāstra, a treatise of selfknowledge, or as an karma-astra (karmic weapon) for warding off obstacles, it blesses the one who chants it, especially after assimilating
Ganapati Upanishad
the meaning. In these fourteen MP3 talks, Swamini Svatmavidyananda expounds this Upaniṣad in detail, helping the listener to appreciate its grandeur and assimilate its meaning as the truth of one’s self.
4
belonging to
the Atharveda. The word “kaivalya” means oneness without a second.The Upaniṣad reveals the truth of oneself as limitlessly whole and also includes preparatory upāsanas intended to prepare the seeker’s mind to receive and assimilate In these twenty-five talks, Swaminiji unfolds this Upaniṣad, giving detailed explanation of the mantras in a manner that highlights the salience of the Kaivalya for the contemporary world. The study of this Upaniṣad is a must for spiritual aspirants for clearly delineating the nature of the quest, and to commit to the removal of self-ignorance.
Kaivalya Upanishad
Other Available Titles Paṅcadaśi - Chapter 8 Muṇḍakopaniṣad - Selected Verses Gurupādukā Stotram Meditation Series Short Meditations
Titles Coming Soon Medha Suktam Tree of Samsāra - Selected Verses from Kaṭhopaniṣad Śrimad Bhāgavatam - Selected Verses To order CDs please contact Janani at: janani_c_or@yahoo.com
Cause", a Punjabi mela – “Balle Balle" and "Dance for a Cause”.
Report on AIMS Fundraiser, Bangalore by Namita
Pujya Swami Dayananda Saraswatiji graced the Bangalore audience from November 18th to November 22nd 2013, in a five day public event at which he spoke about “Being alive to the presence of Īśvara”. The event was held at the NMKRV auditorium in Jayanagar. The talks were well received with over 1000 people attending. The evening program saw wonderful musical renditions by both upcoming and well-established musicians and Carnatic singers such as Bhargavi, Manasiand Prasad, Vaishnavi Adiga, Bharati Pratap, Kasarvalli sisters and Sarlaya Sisters. These musical performances preceded the talks each evening. Pujya Swamiji was honored by devotees including Mr. Chandran, Dr.B.R.Pai, Mr.Vasudeva.Adiga, Mr.Ramachandra and Mr.Srinath. The other events during the five days included two book launches by Swamiji. The first book, titled "Spiritual Health", was compiled by Dr. B.R. Pai, a devotee of Pujya Swamiji. The book contains excerpts from talks delivered by Pujya Swamiji in Mysore. The second book released was titled "Save Ganga", authored by Mr Chandramouli. Each evening the “Aim for Seva” team Bangalore, comprising of Minku Buttar, Aruna Madnani, Vandana Gupta, Namita Kejriwal, Millie Mitra, Rupa Bajaj and Vandana Sarin, presented a Powerpoint presentation on Aim for Seva and its pan-India achievements. The team also showcased and spoke about various successful fundraisers conducted in Bangalore between 2011 and 2013. These included "Food for a Cause", "Art For a
5
“Aim for Seva” is a public charitable trust founded by Swamiji to transform society through a network of seva and caring. Its goal is to help each child to contribute to the progress of the nation by providing Free Education Homes (FEAs). Aim For Seva runs a network of 100 FEAs across 14 states in India. It also manages schools, colleges, health care and other special projects. More than 35,000 students have benefitted by this novel education project, with 6500 students in the system at any given time.
In essence the talks covered how the various form of worship that we have come from the vision of god that we have. Every form that is here is his form; every phenomenon that is here is an expression of the Lord. Being manifest in the form of various orders pervading the jagat, the lord is infallible. It is in this awareness of Īśvara that one sees the absence of alienation at any time and how one can invoke Īśvara in one’s life.”....Swami Dayanandji. A corporate seminar on “Spirituality in the Work Place” was conducted at the Lamaravella Hotel, Jayanagar. It was attended by about 80 corporate heads. The event was heralded by Professor Mahadevan of IIMB. and emceed by Minku Buttar. The invocation was sung by Namita Kejriwal. Swamiji spoke about leadership qualities and intrapersonal work relationships. The proceeds from the workshop and the contributions made by the devotees during the talks will go to Aim For Seva.
Swamini Svatmabodhanandji spoke about the accolades and life time contributions of Pujya Swamiji in the teaching of Vedānta Śāstra and peace and harmony across the world. Swami Chidrupanandji spoke about the achievements of Aim For Seva in Karnataka. Mr. Subramaniam from Vyasa University and Prashanti emceed the event, while Mrs Minku Buttar gave the vote of thanks.
6
How strong is your sense of belonging/connection to the Gurukulam?
Survey of Students
15
To this end an anonymous survey was conducted inviting you to share your ideas of what helps you benefit the most from the teachings offered at the Gurukulam, whether you are in Eugene, or attend classes online. The survey was made completely anonymous so you would not feel inhibited in providing feedback. For those who offered their assistance in various ways, we invite you to contact Janani at janani_c_or@yahoo.com as we have no other way of identifying you. A summary of the results was shared by email. In case you did not get that email, a summary is provided here along with ideas for implementation.
10 5
k
k y
W ea
W ea
ng St ro
tra eu N
Ve r
y
St ro
ng
l
0
Ve r
The teaching of Vedanta is priceless; it cannot be improved. We can, however, strive to improve access to the teaching and provide opportunities for students to connect with like-minded people in activities that are focused on the teaching. This connection is important for any student of Vedanta.
46 answered
2 skipped
Some people expressed a lack of familiarity with some of the cultural norms. We encourage and appreciate any questions regarding this - in fact, these make excellent satsang questions.
In addition to Vedanta and Sanskrit what types of events would you attend if they were held in the Gurukulam? 21 18
Results
How often do you attend events at the Gurukulam?
15
20
12
15
9
10
6
5
3
O th er
g in nt ha C
C
oo
ki
an aj Bh
tlu
44 answered
1 skipped
Of those who said “other�, ⅓ attend classes on-line.
ng
s ck
s Po
Fe s
tiv
al
a Yo g
a ed rv Ay u
M
47 answered
s
fte n
Q
O od
er at el y
ui te O
fte n
fte n O Ve ry
fte n O ot N
Sl ig h
tly
O
O
fte n
th er
0
4 skipped
Many people who responded commented that the satsang that comes from additional activity was as important as as the activity itself.
7
What is the best class schedule for you?
If you do not attend events at the Gurukulam please share the reasons with us.
20
11 15 10
5.5
5
33 answered 43 answered
5 skipped
If you are interested in attending guided meditations at the Gurukulam when is the best time? 24 18
Yes 33%
12 6
No tI nt er es te d
Sc he du le O wn
Af te rC las s
Be fo re
7: 30
am
0
Cl as s
g
Would you like to be involved in helping with the scheduling of classes, events, courses, and festivals at the Gurukulam?
30
Be fo re
at in
15 skipped
Location and scheduling conflicts accounted for the majority of reasons people are unable to attend.
Responses falling into the ‘other’ category included requests for more weekend classes, classes every day, and longer classes.
36 answered
Se
rt Tr a
is ab D
ns po
s ilit ie
le du Sc he
n Lo
Ia tte nd
no Af te r
W kd
ay
pe
ca tio
on
ay rD
ay 1+
pe 1x
W ke
ra
nd
D
PM
th on M a 1x
W kd
ay
O th er
W ke
nd
PM
0
AM
0
No 67%
12 skipped
8
42 answered 6 skipped
If you would like to be more involved at the Gurukulam please share your vision of how that can be facilitated.
Summary The feedback overwhelmingly asserted that people appreciate the access to the teaching both online and in person, and also deeply value Vedanta in their lives. We deeply appreciate all of those who regularly donate their time, resources and energy so that the teachings given by Swaminiji can continue to bless all of us.
7 6
We are looking at ways to integrate suggestions that were made to make it easier for you to attend classes, and also benefit from seva and satsang opportunities no matter where you are located.
5 4 3
To this end, weekend classes and weekday evening classes were found to be the most accessible for people. For those of you who cannot attend at these times, most classes can be accessed via the livestream link at: http://www.livestream.com/ advaita_swaminisvatmavidyanandaji/folder If you are unable to find a particular class, please contact Janani at janani_c_or@yahoo.com for an audio only file.
2 1
si te W eb
n de G ar
Ph
ot os
am ve st re
tte r sl e
ew N
Li
g in m
To address the interest in gathering for satsang and other selected activities, in Eugene we have started to host regular satsangs with Swaminiji, incorporating time for bhajans and dinner. Occasionally other classes on topics such as Ayurveda, cooking and chanting will be offered. In June Dr. Hari, an Ayurvedic doctor from Coimbatore, India, once again came to share more about Ayurveda
Pr
og
ra
m
m om C
Li
br
un
ar
ity
y
0
14 answered
34 skipped
Those of you who who are interested in seva, which benefits all of Swaminiji’s students by making it possible for Swaminiji to continue teaching, please contact Janani at: janani_c_or@yahoo.com and express your area of interest and how you think we could best utilize the skills that you have.
Other feedback Several people shared ways to improve accessibility. These are set forth below:
Thanks to the people from Advaita Academy in India, we are also experimenting with a new virtual classroom that allows those interested in classes that benefit from active participation, such as Sanskrit and chanting, to be held on a more regular basis. To express your interest you can email Janani at the above address. If you are one of those who is interested in becoming involved in Gurukulam activities such as helping organize and maintain a virtual library, scheduling and programming of classes, especially when Swaminiji is traveling to the area in which you live, editing and writing for the newsletter, organizing and maintaining a photo library, maintaining the website, planting and maintaining an ashram garden, please contact Janani at the email address above indicating your area of interest. You will be connected to the appropriate people so that your skills can be best utilized.
•
Having a calendar page that people can go to and download the schedule for just the current week.
•
Childcare while classes are going.
•
A Vedanta in daily life series
•
Matching new students with a ‘mentor’
We offer our most humble pranams to our teacher and guide, Swamini Svatmavidyanandaji, and pray that our joint prayers and efforts continue to reward us with the priceless gift of these teachings.
•
Podcasts of classes
Om
•
Daily Twitter of verse from Bhagavad Gita, or Upanishad, or translation thereof.
•
Keeping a blog of Swaminiji’s current activities
•
Having short talks by Swaminiji, chanting, on Youtube.
•
One centralised web page where there are links to Livestream, the Adobe classroom, potential future Twitter, blogs, Youtube videos,and Facebook.
9
Felling theTree of Samsāra: Selected Verses from Kathopanishad Atlanta Retreat by V.N. Ramakrishnan Daiva, Guru and ātma-kṛpā helped all the Atlanta sādhakas to enjoy a weeklong satsang with Swaminiji, the first one for this year and eagerly awaited by everyone. All programs were well attended and went off very well with the help of the dedicated and sincere group of volunteers. During the week we started the day bright and early with inspiring sessions on Śivāparādha Kṣamāpaṇa stotram and ended the day with sessions on selections from the Kaṭhopaniṣad. The weekend was further enriched with sessions on selections from Srimad Bhāgavatam. Selections from Kaṭhopaniṣad We chanted the special Kaṭhopaniṣad study mantra, om namo Bhagavate vaivasvatāya mṛtyave brahma vidyācāryāya naciketase ca, which is a
10
salutation to the teacher and student of Kaṭhopaniṣad. Here the teacher is Lord Yama, Lord of death, and the student is Naciketa, a boy of 8 or 9 years who is endowed with all the four qualifications, sādhana catuṣṭaya, necessary for gaining self-knowledge. The teaching is in the form of a dialogue between Lord Yama and Naciketa. Lord Yama praises Naciketa saying, “you have excelled me. I wanted the knowledge but I also wanted lots of puṇya to fulfil my desire to become a celestial.” Yama continues to extol Naciketa’s qualifications and praises him until Naciketa becomes impatient to hear the teaching rather than the praise. To be a student such as Naciketa, everyone needs to take the flight from being a mumukṣu – having seen that something amiss needs to be remedied – to being a jijñāsu – wanting knowledge. This is done by putting forth effort to acquire the sādhana catuṣṭaya, four qualifications: (1) viveka – having clarity in your goal; (2) vairāgya – pursuits that are not in keeping with the goals are dropped; (3) śamādi ṣaṭka sampatti development of six qualities, namely: śama – mastery
over mind; dama – mastery over sense organs; uparama – withdrawal to inner self, performing duties enthusiastically; titikṣā – endurance to pairs of opposites like pleasure and pain; śraddha – faith in the words of guru and scriptures, and samādhānam – single pointed focus of the mind; (4) mumukṣutvam – desire for liberation. One need not wait to acquire all these qualifications; commitment to the study brings in the qualifications gradually. Kaṭha stands for a branch of Veda called Kāṭhaka śakhā, which is famous for having many female students. This Upaniṣad belongs to the Yajur Veda and during the retreat we studied verses 3.1 through 3.4. Prior to these verses, the mahāmantra, “na tatra sūryo bhāti na candra tārakam…” was given, meaning, there the sun does not shine, nor the moon, lightning, nor the camphor lamp that I dare to wave in front of you, Oh Bhagavān. I alone shine and everything else shines after me. “The Upaniṣad”, Swaminiji told us, “could have ended with this central message”. But Lord Yama poses a set of rhetorical questions: Will I ever know this? Is it possible to know this? Is knowing this enough to live this? How can this be so simple, that I am everything? This sounds too good to be true, shouldn’t this be hard considering the seeking takes not one lifetime but many? The one who considers himself as doer, or the victim of other people’s doing, is full of doubts because the teaching is not assimilated properly. When one tries to grasp that which is actually the nature of the grasper, the very subject, the knowledge cannot be assimilated. To make it easier for the student the upaniṣad uses an ingenious method that Adi Shankara
11
introduces. Saying that there are two kinds of things in this universe, effect and cause, Adi Shankara points out that sometimes you have to shine the light on the effect to see the cause. Since the effect is nonseparate from the cause, the cause gets illumined. We also see the upaniṣad applying aversion therapy towards samsāra so that the seeker develops eagerness to come out of it. In order to be free of samsāra we have to know what it is. If we inquire into anything in this universe we quickly realize that the cause of one thing is also the effect of something else. For example, tracing the cause of fabric will lead us to cotton, to cotton bush, to cotton-seed, to molecules to particles etc. Nothing in the universe is definitively a cause; everything is a caused cause. One of the characteristics of samsāra is continued disappointment in not finding the causeless cause, even though there is a universal search for the nonseeking ‘I’ because we are not happy with this constantly seeking ‘I’. Using a tree as a metaphor for samsāra, Ādi Śaṅkara highlights this conundrum. The samsāra tree should be understood as an ecosystem. An ecosystem is an amalgam of things that support each other to keep them alive, so the samsāra tree keeps alive an entire dysfunctional and parasitical ecosystem. The dysfunctional system is represented as a topsy-turvy tree – fruits and branches are down and roots are up. To relate it to our lives we substitute the word ‘tree’ for the word ‘priorities’. The tree is in the heart of every jīva and since the priorities of the majority are upside down, the tree looks right. Upside down priorities means that what I should be focusing on is not even on my list
whereas I am fully into things that I should not be focusing on. This is partly because I don’t know what I want and partly because I am afraid to let go of that which I have in favor of that which I am not sure of. It is like the maxim, a bird in hand is better than two in a bush.
jīvas in the tree, also noises of rejoicing occasionally. People are doing various things like playing, gambling, clapping, beating others in joy and producing unbearable noise. There are cries of help me, free me, free me, protect me, with some trying to save others.
The tree is described as an aśvattha tree. The word aśvattha means that which is not in the same form tomorrow, i.e., ever changing. This is the same tree under which Lord Dakṣināmūrti is sitting holding the weapon of knowledge that can cut this tree of samsāra asunder. However, Kaṭhopaniṣad follows aśvattha with the word sanātana, meaning always there, which seems contradictory. Since it is veda there cannot be any contradiction, so we need to see what the veda is trying to convey. Sanātana is true of the aśvattha tree and samsāra. Samsāra keeps on going and going, not like the nityatva that describes Brahman as unchanging and eternal, but as pravāha nityatva, that which appears with every cycle of creation and refuses to go away.
Just by reading the above description of samsāra we are so lost that we have forgotten all about Brahman. When the Upaniṣad reveals Brahman it says, let us not think that this tree is away from Brahman in the same way as jīva is never away from Brahman. Nothing is outside of Brahman, including samsara, which is nothing but my own rāga-dveṣas that are projected strongly on Īśvara sṛiṣṭi. Wherever there is jagat there is Brahman because effect is never separate from the cause. We don’t have to go anywhere ‘away from’ samsāra to look for Brahman.
The seed of the tree is self-ignorance; the shoot is dehātma buddhi, identification with body-mind-sense-complex and the leaves are rāga and dveṣa. The five large branches represent the five prāṇas, while the smaller branches are the sense organs and organs of actions. The fruits are the sense objects to which the jīva bird is addicted and the tree is watered by karma, the result of the pressure of the rāga-dveṣas. The foliage provides the shade that is dharma indicating that desires are to be fulfilled in accordance with dharma, which the first part of the vedas describes how to do. The veda puts one on a duty-bound course and keeps one busy in different life stages, aśramas, of life which leads to inner growth . This growth in turn leads one to look at the root of samsāra. Samsāra is such an institution that once you are into it you don’t realize what you are missing and you think everything to know is there. Therefore, unless you inquire into it you are caught in its spell. In the samsāra tree, the flowers are śraddha, bhakti and tapas, the only nice things to see on the tree. The binding karmas, actions that are driven by desire, make the root of this tree extremely strong and difficult to fell. The karma keeps it irrigated by trying to increase sukha, happiness, and decrease duḥkha. There is a shrill noise and cacophony coming from all
12
Here Brahman is to be understood as jagat kāranam brahma, cause of the entire universe. In order to understand the nature of Bhagavān we are looking into samsāra. Whatever we see as samsāra – space, time, earth, fire etc., are all Bhagavān only. The sense of separation between jīva and Bhagavān causes fear and makes one not see Bhagavān even when he is right in front of us. The mixup of samsāra and Brahman causes the confusion. That is why one needs to have a proper understanding of samsāra so that it can be dropped to let Brahman shine forth. Adi Shankara also says that this samsāra tree looks very difficult to fell. However, by sharpening the scythe that can cut the tree and having a good hold on the scythe it can be done. The sharpening is called viveka, knowing what I want and
I have to start seeing samsāra objectively as that which has no sustenance without Bhagavān. The jagat, universe, is like the content of the dream on the individual level. Can the dream exist outside of you? No, nor does it leave any residue. You pervade all the dream objects. Similarly, the jagat is a projection of Bhagavān. The whole jagat is just name and form and this is what I need to understand in order to fell the tree of samsāra. The jagat is not a parallel reality through our own projection, it is Bhagavān’s sṛiṣṭi. In vyāvahārika, at practical level, we have to respect the jagat because ‘what is’ is Bhagavān. That includes my body-mind-sense complex.
seeing the limitations of whatever I do. I also have to know where to cut. Not the adventitious roots but the main root. The samsāra ecosystem is very addictive - the more samsāra one has, the more one wants. When viveka dawns we next need the weapon of asaṅgatvam, nonattachment, objectivity, or vairāgya, being free from the hold of results, to cut the samsāra tree down. Asaṅgatvam is not translated as detachment. We certainly have to take care of our family and be attached to a certain extent because we identify as a group, share resources, food music, dance etc. An inordinate fondness is what we refer to as saṅga. Functional love becomes dysfunctional when the two words aham, I/me and mama, mine, are added. Me and mine bring expectations that are projected onto other people or things. We see this when we attempt to force our children to blossom before they are ready. When you start thinking of any object, person or relationship as an extension of yourself then you have an unreasonable expectation that has nothing to do with the other person. When these expectations are unfulfilled it lead to anger, which leads to delusion, and then to loss of priorities which in turn leads to loss of decisiveness that is needed to get anything done. This is the saga of saṅga.
13
Therefore, one looks for a form in the universe to which you can relate, a manifestation of the universe. This is dharma. Dharma is doing the right thing at the right place in the right time in the right way all the time. The closer I am to dharma, the closer I am to Bhagavān a manifestation of Bhagavān. The conscience in the form of dharma is inside everyone, although in some cases one stops listening to, or heeding it. We have to catch hold of dharma in order to gain asaṅga quickly. With asaṅga one becomes incapable of flouting dharma even to the slightest extent. This is not easy to come by, because the rāgas and dveṣas compete against dharma, making the benign jagat appear as malignant samsāra. Why is dharma important? When one understands that everything - other people, animals, insects etc., breathe the same prāṇa, is actually breathing in Bhagavan and breathing out Bhagavan, we see that all of us are strung together like beads on a string that is Bhagavān in the form of prāṇa. It becomes incumbent upon me not to disturb the cosmic balance. I live a life of respect and reverence. Even if you decide you want artha, security/wealth, kāma, pleasures among the puruṣārthas, the human goals, you need dharma. Pursuing artha and kāma without dharma will not make you a happy person. In the third verse of our study, the Upaniṣad we saw that everything in the universe follows the same universal order. There is a cosmic intelligence, a conscious being that is all knowledge, all power and that directs everything. Knowing yourself as non-separate from that being is the equivalent to felling the tree of samsāra. Understanding this is taken
in stages. First one commits to the study consciously appreciating Bhagavān in everything, such as the air we breathe, in the water we drink, etc. Start looking at things in terms of Bhagavān’s order. If we see everything as order, the jagat is converted into a benign reality, and all the things that we wanted to get out of, no longer bother us. Appreciating these orders, you become calm and accommodative. This is not advocating passivity - we change things that can be changed and anything that cannot be altered is surrendered to the altar. When one follows dharma deliberately until the teaching is internalized, fear at the relative level drops. The absolute freedom comes with the internalization of this knowledge, that there is no second thing to be afraid of. The last verse we studied concludes by saying that if this is not known in this life, then the jīva takes another body and continues in samsāra.
Reflections on Lessons from Srimad Bhāgavatam by Trupti Trivedi In the entire corpus, śruti, smṛiti, purāṇa, and ithihas, of the spiritual literature in our tradition, the place accorded for bhakti, takes up 9/10ths of that body. Swaminiji, for the first time in Atlanta, took a story from Srimad Bhāgvatam or also Bhāgvat Purāṇa. Śruti are primary texts and are apauraṣeya, not coming from mind of individuals. They were revealed to sages in meditation. All the other texts are derived from śruti. They are anuvāda, iteration or re-iteration, of the Vedas, including Vedānta. The vision of the primary text is that there is no separation between you and the one who you invoke as Bhagavān, the Lord. In order to make this life geared towards the vision of non-separation, one leads a lifestyle characterized by dharma and bhakti. One longs for that nonseparate vision but, due to the overlay of multiplicity that we encounter in everyday life that appears to be a lived and experienced reality, everyone starts to believe that duality is more real than the vision. If
14
you have vision without lifestyle, it is like going to a concert in pajamas. If you have a lifestyle without vision then it is like being dressed in tuxedo with nowhere to go. Dharma and bhakti are means to an end, they go hand in hand. The purpose of these talks, Swaminiji told us, is for the people who want to make a bridge between lifestyle and vision. Śraddha and bhakti are that bridge. Vedānta is about you and therefore the spotlight is on you, which can be hard. In the purāṇas the spotlight on another, for the sake of understanding Bhagvān. For instance, in the story of Gajendra, I see my own helplessness. Gajendra, an elephant, was caught by a crocodile while he was cooling off in the water on a hot day. Exhausted from struggling to free himself from the crocodile, after 1000 years, so the story goes, he plucked a lotus and cried out to
Bhagavān to assist him. Ganjendra is a huge animal whose sense of power and hubris was such that it took him 1000 years before thinking of Bhagvān. He represents one’s own ahaṅkara, which is big like an elephant. The crocodile in the story is equal to one’s doubts, depression, fear and despair. Once it catches you, it has the ability to drain and never leave you. The water represents the subconscious from which the crocodiles of depression, fear and despair arise. In Gagendra Mokṣa, this hubris is delightfully elucidated. It is very easy to listen to, like being on feeding tube so there is no need to bite and one still gets nourished without much effort! This is how the life of a child in the tradition begins, hearing these stories, with which one cannot but fall in love with. The verses that we studied come under the 10th canto, 15th chapter verse 1-40. They are the apology of Brahmaji, after playing a prank on Kṛṣṇa. In the story Kṛṣṇa is a young boy, who along with the other boys in the village, is responsible for taking the cows out to graze every day. One day Brahmaji, wanting to test Kṛṣṇa’s power, hides the cows when the youths are not looking. After Kṛṣṇa goes to look for the cows, Brahmaji also takes and hides the other cowherds. Kṛṣṇa finding both the cows and cowherds gone, realizes that someone is playing a trick. He does not worry, he merely manifests more cows and cowherds, just like the original ones. Life continues and then after sometime Brahmaji approaches Kṛṣṇa, and is surprised to see the cowherds and cows. Brahmaji, whose heart is pure and without rāga and dveṣa, could understand the teachings of Lord Kṛṣṇa. Realizing that everything comes from Kṛṣṇa, is sustained by Kṛṣṇa and resolves into Kṛṣṇa, he makes the humble apology found in these verses. When we are trying to understand Bhagvān, ie:, that which is formless, that which cannot be known as an object, that which is non-separate from ourselves, it is understood by lakṣana, indicator. Lord Brahma was able to understand by taṭastha lakṣana and svarūpa lakṣana. Seeing the gopas and cows that Kṛṣṇa created, Brahmaji understood that all that is, is indeed Bhagavān, that Bhagavān, whose svarūpa lakṣana, essential nature, cannot be divorced from Bhagavān. The wave, hearing that it is non-separate from ocean and that nothing but
15
water upholds it, just like the ocean, knows that it is free. So too, the jīva recognizing that it is non-separate from Īśvara, which is nothing but Brahman, knows itself to be free. One cannot bypass Īśvara, because the ignorance removal takes place only when that yearning for over-lordship and security is culminated which can only be in that vision that you are Īśvara. That is why taṭastha lakṣana is needed – the mithya name and form allows one to recognize Īśvara. For those who know ātma and paramātma as one, they see Kṛṣṇa in themselves. Such a jñāni enjoy this oneness that is Brahman. The taṭastha lakṣana and svarūpa lakṣana are resolved and coalesced into one. The fearlessness that we all desire, will be not there as long as tatastha lakṣana and svarūpa lakṣana are not merged. Grace is needed, but it is there. It is given by Bhagavān along with free will.
After classes the mind picks at the areas of the recent ‘surgery’. Sometimes it pauses in awe at the neat job the scalpel has done. Other times it may hook into habitual thinking pattern, and the jīva, that is still identified with the body-mind-sense complex, is either bludgeoned or praised as if it were an entity apart from Īśvara. Saying a mantra, or simply saying om, can interrupt these lines of thinking, allowing a space from which one can objectively see what is happening. In time, these hooks loose their barb, so to speak, freeing the mind for a more focused and subtle contemplation on the teaching.
Reflections of a Trip to Atlanta by Janani
The third ‘śantiḥ’ of the opening prayer of class resolved into the quietude of the classroom. It was the first class of a week-long series here in Atlanta. The mind was present, ready behind the ears, so to speak, to listen to the words of the śāstra, the pramāṇa wielded by Swaminiji. . Hearing the words of the teacher, the teaching, creates the vṛttis, thoughts, that remove the wrong conclusions the student has about her or himself. The mis-identified ‘I’ notions are highlighted by stories, jokes, metaphors, and are then dismissed. The scalpel of the teacher, in the form of the words of the śruti, scrapes away avidyā where ever it is lurking, chipping away at entrenched habitual thought patterns, and sweeping out pockets of doubt and vagueness.
16
The environment in which one lives can either help or hinder pursuit of ātma-jñānam. The home of my hosts in Atlanta doubles as the shrine for the original Arsha Vijnana Gurukulam devatas. Ganeṣh, Ardhanārīśvara, and Kṛṣṇa, sat in a line gazing at us as each evening the room was transformed into a classroom for the following morning’s 7 am class. Murtis provide a powerful altar at which to lay down the helplessness of the jīva. In the role of the devotee, the bhakta, there is no greater blessing than to have a host of murtis where one can sit and pray. The form gives a focus to one’s prayer, and that focus increases the more one prays to a particular form. A relationship is developed with the murti and, much as with people and pets, the relationship deepens over time. With the concomitant vision correction of Vedānta classes, the murti becomes a point of meditation on particular aspects of the teaching, eventually merging into oneself.
Housing daily worshipped devatas in one’s home provides many blessings and it is also a commitment. The Ramakrishnans commitment to the teachings, and generosity towards other students, extends even further by providing a ‘classroom’ for Vedānta classes whenever Swaminiji is in Atlanta. Recognizing that this Īśvara given life is for gaining this knowledge, is not ordinary. Preparing oneself for the knowledge by putting oneself in the position where one can spend time listening to and serving the teacher requires maturity. As one chooses again and again to put one’s attention towards the teaching, seva assists one’s own efforts in keeping the mind focused. Unable as one is at first to dis-identify with the do-er, those actions that are of service to the teacher and the teaching, are the ones that help one adjust to being more present in all of one’s actions, simply by seeing the connection between the action and the teaching. Seva also helps neutralize one’s rāga-dveṣas; one’s own desires need to be sublated in order to serve. Of course, it cannot be overlooked that the śāstra states that seva is also a good way of gaining puṇya, lots of which is needed to ensure an obstacle free period of study. Over the week many familiar faces were seen and new ones acquainted with. Interaction with the world, with people, is the mirror through which a person sees his or her own subjectivity that is projected onto the world. Every day unexpected results from actions take place, highlighting that you have no control over those results. Further, how one’s rāga-dveṣas determine one’s view of an otherwise benign world become very apparent. The more rāga-dveṣas are neutralized the less effort it is to move through daily interactions that come and go. The stronger the hold of the rāga-dveṣas, the more tiring the days become. Identification with or strong attachments to people, things, and situations,
17
is nothing but the jaw-like grip of samsāra. Happiness, for the samsārī, or ‘sam-sorry’ as Swaminiji likes to say, is an elusive state dependent upon exterior people or circumstances. Therefore, it has to be worked for, requiring long to-do lists and a lot of effort. By paying attention to interactions, the rāga-dveṣas that are driving all this striving will be more clear. One of the best ways to neutralize these twin uninvited, but persistent, guests called rāga and dveṣa, is through seva. No matter what the task, whether sewing clothes for the devatas, sweeping the floor, preparing the classroom for teaching, cooking or doing laundry, the emphasis is on what is to be done, performing the task as best as one can and letting go of the resistance that arises. Over time, the rāga-dveṣa teeth do not leave their imprint either on the person, or others, when interacting with the world. When one chooses to know the truth of oneself, one learns to be alert to everything - whether having the appearance of being inside or out. There is nothing but the flow of Īśvara, what is. Therefore, everything is meaningful. Whether it highlights beauty in how something unfolds, or unresolved childhood issues that arise because of un-interrogated habitual orientations, or vagueness and doubts in one’s understanding, it is all meaningful. The habitual orientations, often ‘treasured’ for their familiarity, have to be interrogated and corrected in alignment with the teaching in order to make a space for the knowledge to abide. Consistent śravanam, listening, such as that which took place during the week-long Vedānta camp in Atlanta, quickens the work done by the scalpel wielded by the teacher and teachings. The understanding is deepened and at the same time the habitual thinking patterns and conclusions are corrected, allowing one to grow into embracing the truth of oneself.
Eugene Community Celebration: Yugādi by Harinder Khalsa
Eugene is blessed by a unique community. When I visualize it I see a most beautiful mosaic of people of all ages, people who are endowed with unique talents, many religious backgrounds, many accomplishments including world renowned ones. However, the uniqueness of it doesn’t really come from all that. It simply manifests itself in the humility, love and compassion each one has for one another. This beauty was celebrated warmly on occasion of Yugādi, the Indian New Year, hosted by Arsha Vijnana Gurukulam. Sri Swamini Svatmavidyanandaji took the time to carefully help with preparations. A rather unusual, at least to the Western eye, altar was set up which was composed of a mirror surrounded by lights and spring flowers and the mirror had a red dot made of kumkum in the upper center. A delicious vegetarian dinner was catered for the occasion. The evening began with beautifully sung bhajans. Before it was time to eat everyone was invited to take a moment, as they felt
18
comfortable, to go to the altar where S w a m i n i j i explained its meaning to us. Looking in the mirror one centers the kumkum on their forehead as a bindi, looks at oneself and smiles, greeting Bhagavān in oneself. What a wonderful way to start a new cycle in one’s life, greeting oneself as Īśvara, instead of making resolutions to “fix” what one thinks is wrong with oneself. This greeting itself, I think, deepened the joy of being there together for everyone. After partaking of the food, everybody gathered in a circle, and there was more singing and even dancing. There was even a special dance where Uma asked Swaminiji to sit in the middle of the circle while everyone danced around Swaminiji singing a Kṛṣṇa bhajan. There was so much joy, it felt like the svātmavidyānanda meaning “the one who revels in the knowledge of the nature of the self ” came out and found full expression in everyone! The evening marked a special moment of celebration for Arsha Vijnana Gurukulam which was founded around this time of year in 2005 by Pujya Sri Swami Dayananda Saraswatiji. As it says on the Gurukulam website, “in the Sanskrit language, the word “Arsha” means “of the sages.” “Vijnana” means direct knowledge of oneself as the whole that is well understood and assimilated. Arsha Vijnana Gurukulam is a sanctuary for the understanding of oneself as free of all limitations as unfolded by Vedic seers”. Swaminiji today artfully brings the teachings to us not only here in Eugene but, all around the world keeping the tradition live so we can “see” that Bhagavān we saw in the mirror not only as ourselves but as that which upholds entire manifest universe.
Swaminiji in Boulder, Co for Contemplative Alliance Program 19
Swamini Satyavratananda’s Visit to AVG, Eugene by Krishna Kavita Meegama Dear Swamini Svatmavidyananda, My trip to the US has been a great pleasure, I have visited many locations and met many people here. My experience during my visit to Arsha Vijnana Gurukulam was very homely and the students who were listening to my lecture on "Discipleship and Discipline for assimilating Vedanta", were very nice and involved in our discussion. I was very glad to meet these students who were very committed to the pursuit of Vedic Knowledge. The temple visit of Dakshi Moorthy and Moogambika was wonderful. My best wishes to the students in their pursuit of the Vedic teachings and my regards to Swamini Svatmavidyananda.
On May 31, 2014, Sri S w a m i n i Satyavratananda, a disciple of Pujya Swami Dayananda and Sri Swami Paramarthananda, honoured us by visiting our gurukulam while our ācārya, Sri Swamini Svatmavidyananda, was away. She told us that she thought nothing of the five-hour round-trip drive from Beaverton, just the day before an early morning flight to the East Coast. ‘Anything to meet Pujya Swamiji’s śiṣyas, is how she put it!
With Love and Best wishes,
Swaminiji was welcomed in the traditional way with a pūrṇakumbha, Vedic chants and a flower garland was presented. Ārarti was done, after which she visited our beautiful shrine of Maheśvara and Haimavatti Umā. Post lunch Swaminiji was kind enough to spend time talking to us and lead us in bhajans on guru, govinda and mahadeva. There was a good turn out of the Arsha Vijnana community and all participated with full vigour.
Swamini Satyavratananda Chennai, India
During her discourse she told us how in the past month she has traveled extensively in the US, giving talks and singing bhajans, which is her forte. She regaled us with a delightful discourse on the need for discipline in a disciple’s life. The qualities that go to make a good
20
digesting, important aspects that ought not to be forgotten to get the full rasa and benefit of what one has ingested! Similarly, just by śravaṇa one cannot hope to become either a paṇḍita or a jñāni, and forget jīvanmukta, if there has been no manana and nidhidhyāsana. It was good to hear such aspects reiterated yet again. Any number of times is not good enough, especially if there are newcomers who are only now stepping into this whole new world; magical it may be, and relaxing, but to accrue full benefits of vedamāta one aligns oneself with dharma, with śāstra, and with one’s guru. Given these, with Īśvara’s grace one can definitely move towards mokṣa at an accelerated pace!
student of Vedānta - śraddha, bhakti, seva, vinaya, etc., were enumerated and each was expounded lucidly. These characteristics would help anyone grow in their life personally, emotionally and professionally. They are not restricted to a vaidika but a vidyārtha of upaniṣads, particularly a student of Vedānta has more onus on her or his shoulders to inculcate them into daily living. She also stressed on the need of ‘assimilating’ all these texts –śravaṇa alone will not take us far, she said. It would be akin to putting a morsel of food into our mouths, without chewing and
21
After giving gurudakṣiṇa and taking her blessings, Swaminiji visited the two other shrines that are in Eugene, Mūkāmbikā Mahādeva and Dakṣināmūrty. We hope that next year when she visits US, she will make time to visit us again and spend a little more time with us. It was a sweet visit but too short!
Swaminiji in New Mexico Neem Karoli Baba Ashram, Taos NM
22
Fourth Anniversary: Mūkāmbikā Mahādeva Shrine in Eugene by E. Bhaskar
morning at about 10:30 am informing me that he wouldn’t be able to come for the homa because he, with his family, had to travel to India that night itself due to unforeseen events. So, Dr. Deshpande and I requested Swaminiji for guidance and to perform the homa that evening. She, without any hesitation, agreed to perform the same and arrived at the shrine promptly at 5 pm. About forty people from Eugene, Corvallis and the surrounding area attended the function and actively participated in the homa. Because of lack of space we could accommodate only four couples to sit as yajamānas for the homa. Swaminiji, in her own unique way, explained the meaning of homa and why we need to do the same.
Swaminiji had been coaxing us for some time to do a homa as a part of the Fourth anniversary of the Śri Mūkāmbikā Mahādeva Hindu Shrine. We made arrangements with Sri Rajagopal, Chief Priest of the Portland Balaji Temple to perform sudarśana homa at the shrine on Saturday the May 17th. However, I got a call from Sri Rajagopal on Saturday
23
We brought a new base for the Mahādeva Liṅga because the Liṅga is not supported well on the current one. This base went through jalavāsa, dhanyavasa and sleep ceremonies over the last couple of weeks at our house in Corvallis before being brought to the shrine. We performed a pūjā and installed the liṅga in the base as directed by Swaminiji. The deities were dressed in beautiful blue silk dresses. Naivedyam brought by devotees was offered to the deities. Several devotees including young children sang some melodious bhajans. After performing the mangalārati, all of us enjoyed the delicious prasādam, prepared by the ladies.
She beautifully explained how by performing this fire ritual we send our prayers to the Gods and at the same burn away negative energies such as rāga, dveṣa, ego etc. She performed, as she called it, a ‘three-in-one homa’ for the three deities at the shrine, namely Śri Ganapati, Śri Mūkāmbikā, and Śri Mahādeva. She taught all of us the respective mantras to be chanted while offering the ghee to agni deva. The homa itself went off very well with everyone offering the ghee and other offerings. Finally after pūrṇhuti, mangalārati of the homa kuṇḍa was performed. Everyone partook of the bhasma and we proceeded inside the shrine to do pūjā for the deities. It seems Mūkāmbikā somehow manages to dictate her wishes and had Swaminiji perform the homa. We were indeed the fortunate ones to participate in this three-in-one homa.
24
Bhumi Project: Green Faith Initiative by Harinder Khalsa and Janani
The vision of Vedanta teaches that there is nothing here but God, Īśvara. We don’t say there is one God, nor do we say there are many Gods, we say, there is only God. Īśvara is the very fabric of life; when the feet touch the floor in the morning, the feet are Īśvara, the floor is Īśvara; when bathing, the water is Īśvara, the one bathing is Īśvara; food is Īśvara, the eater is Īśvara. In fact, all of the resources that maintain this body are Īśvara; there is nothing outside of Īśvara. Knowing there is nothing but God, Īśvara, one cannot but be worshipful and respectful towards everything. When one sees the earth, rivers, trees, living beings as Īśvara, the worshipful and respectful attitude engenders a responsibility. There is no worship without respect, and no respect without ahimsa, non-hurting; I don’t do anything that I think would cause harm. More than this, one takes responsibility to educate oneself about what is harmful and what is not. With this in mind, Swaminiji has given her blessing for Arsha Vijnana Gurukulam to participate in Green Faith, an organization that inspires and educates people from diverse spiritual backgrounds to become more environmentally aware.
25
To participate in this project, and earn what is called a Green Shield there are several steps that have to be fulfilled. A team in Eugene, has been working to bring AVG into compliance with those steps. This article, and a series of public presentations that took place over the weekend of May 2 through May 4, are part of those steps. If you were unable to attend any of the events, and are interested in learning more, please send an email t o H a r i n d e r a t harinderkhalsa@gmail.com and she will be happy to provide you with more information. Our prayer is that Swaminiji’s student’s all over the country will participate by making the pledge to reduce their carbonemissions. In so doing each person participates in one of the great values and attitudes of the jñāni, elucidated by Bhagavān Krṣṇa in the Bhagavad Gītā, that of suci, cleanliness, of mind, body and environment.
Dr. Hari’s Visit to Eugene, OR by Ahia Prakasha The esteemed Dr. Hari Pallathery of India graciously paid Eugene a visit during his recent tour through the US. His deep knowledge of Ayurveda, its roots, its place in daily life, and practical application affords both experts and people with little or no background, practical and yet profound insights into its place in daily life. The practice of Ayurveda is still gaining traction here in the West in no small part with the help of teachers and practitioners such as Dr. Hari. Dr. Hari has his Bachelor’s in Ayurvedic Medicine and Surgery (BAMS) from the Ayurveda College in Coimbatore, India. He has been in clinical practice since 1993. He has succeeded through teaching, in bringing the benefit of Ayurveda to many countries all over the world. He also specializes in teaching yoga as a viable way to exceptional health.
During his time in Eugene, he offered three lectures. The first on identifying your dosha and coming into balance covered the basics of Ayurveda. He discussed the three doshas, vata, pitta, and kapha, and how to determine your own constitution by looking at the various factors involved in each.
Gurukulam Garden Dakṣināmūrti Eugene
The second class, managing mental health through Ayurveda, covered the difficult emotional states and talked about how diet and lifestyle effect our mental states. The last and third class was focused around common health complaints such as cough, asthma, upset stomach and headaches. Dr. Hari told us about simple household ingredients can be used to alleviate these symptoms, sometimes by only a single dose! Swaminiji honoured Dr. Hari with a shawl and a purse, thanking him for coming to Eugene. Swaminiji also honoured Shivraj and Ek Onkar for hosting the Doctor while he was in Eugene. We are so thankful to Dr. Hari for sharing his wide reaching knowledge and taking the time to give one-on-one consultations while in Eugene. He is a shining beacon of allencompassing health and ancient wisdom in this modern age for the entire world. To find out more about his work you can visit his w e b s i t e a t : www.ayurvedayoga.in
Sūktā Editorial Board Janani C., Harinder Kaur Khalsa and Mayaskari Rothbart
26
Satsang with Swaminiji Q: When Swaminiji visits us for a week and we attend classes daily, we feel connected to the teaching and become more mindful of our thoughts and actions. A few days after Swaminiji leaves town, we find our habitual orientations coming back. Does this mean that we don't really understand? How can we maintain that connection, while at the same time take care of all the duties we have in our daily lives?
A: Such experiences are quite common, and show that the nascent understanding of Vedanta can easily get displaced, as it were, by the demands of one’s daily life. Therefore, it is important to prioritize frequent exposure to the teaching. That is why we have a variety of classes online that are easy to pursue on a daily or weekly basis as one’s time permits. Even if one is not free to take the online classes live, one can access the archived classes at anytime according to one’s convenience. Once one establishes a committed schedule for one’s learning, the understanding of the self deepens, abiding in which one remains unaffected even in the face of great difficulties: "yasmin sthito dukhena na gurunapi vicalyate” (B.G. 6.22). Archived and live classes can be accessed at the following link: http://www.livestream.com/ advaita_SwaminiSvatmavidyanandaji
Swaminiji’s Teaching and Travel Schedule
Weekday Evening Classes: Bhagavad Gītā with Śaṅkara Bhāṣya (commentary of Ādi Śaṅkarācārya): Every Tuesday through Sunday 4-5 pm. Weekend only, and weekday evening classes are simultaneously streamed via live stream and adobe connect. Other classes are streamed via live stream only. The links are reproduced below. Click on the any of the links to access the classroom: http://www.livestream.com/advaita_swaminisvatmavidyanandaji/ https://avmtemple.adobeconnect.com/_a725965367/gita/ https://avmtemple.adobeconnect.com/_a725965367/gita/
Travel Schedule Atlanta, GA July 26-August 3 Contact VN Ramakrishnan vn_ramakrishnan@yahoo.com Grass Valley, CA - August 26-September 1 Wisdom of Dakṣināmūrti. Register online at: http:// sivanandayogafarm.org/course.php?course_id=1141 Vedic Knowledge Forum. Register online at http:// sivanandayogafarm.org/course.php?course_id=1031
Classes with Swaminiji: Once a Month Class: Vedānta Ḍiṇḍima 9:30 am to Noon on July 6 and Aug 3 Weekend Morning Classes: Muṇḍakopaniṣad with Śaṅkara Bhāṣya (commentary of Ādi Śaṅkarācārya) Every Saturday and Sunday morning 7:30-10:00 am Weekly Evening Classes: Śvetāśvatara Upaniṣad Every Tuesday 6 to 7 pm. Kaṭhopaniṣad Every Wednesday 6 to 7 pm.
Classes with Janani: Intermediate Sanskrit Mondays 6-7 pm Chanting Mondays 2:30-3:30 pm Tattvabodha: Thursday through Monday 7 to 8 pm.
These classes are streamed via Zoom, please send an email to janani_c_or@yahoo.com for the sign in information.
Weekday Daytime Classes: Kaṭhopaniṣad with Śaṅkara Bhāṣya (commentary of Ādi Śaṅkarācārya): Every Tuesday through Friday morning 8-10:30 am.
27