Sukta Summer 2010

arsha vijnana gurukulam SaUKTaa

Sukta

The Nature of Arjuna’s Grief

Inside this Issue

by Pujya Swamiji Dayananda

Article by Pujya Swamiji Article by Sadhviji

Arjuna’s grief was born of conflict between his affections and the call of duty. On one hand, he found that he had to fight against people whom he knew and respected, people who were connected to him, either by blood or because they were friends and acquaintances.

Gurukulam News AVG Washington DC Update Memorial Day Weekend Retreat Guru Purnima, DC Sadhviji in Wisconsin AVG Eugene Update Light of Vedanta Press Sadhvijiʼs Eugene Visit Sadhvijiʼs Visit to Hindu Temple on Eastern Shore

The fight came as result of two factors—revenge and duty. The revengefulness that Arjuna felt when he came to the battlefield went away when he looked at the enormity of destruction involved. Arjuna knew there would be a lot of destruction on his own side and, because he hoped to win, he expected the destruction on the other side to be total. In order to win, he has to destroy the entire army of his opponent. Arjuna’s estimation of the outcome was purely pragmatic. And with this view he was expected to begin the battle.

Reflections The Joy of Seva Womenʼs Health Forum, CA My Trip to Eugene Moments with Sadhviji “Sadhviji”

Regular Features Satsang with Sadhviji Sadhvijiʼs Online Classes and Travel Schedule

Summer 2010 Volume III No 2

Arjuna knew very well that Duryodhana would not retreat.

Duryodhana was definitely not the type, even if such an action were conceivable, which in those days it was not. He would fight until the end, until the last man. Arjuna knew the total destruction of other side would mean the destruction of his own teacher, Drona, as well as Bhishma, the highly respected, grand old man of the family. This was Arjuna’s problem.

The problem was further compounded for Arjuna because there was a call of duty involved. Duryodhana had usurped the kingdom that the Pandavas were supposed to rule. Arjuna’s eldest brother, Dharmaputra, was the king, even though he was in exile. It was his duty to protect the dharma, along with his brothers, the

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crown princes. Duryodhana had flouted the dharma, in every way he could. However one looks at Duryodhana’s actions, even those of his childhood, they had always been questionable. Certainly in the recent past he had behaved in ways which were quite improper.

Given this situation, what choice did Arjuna have? None. Arjuna had to fight. It was his call of duty and duty has nothing to do with one’s affection. Therefore, because Arjuna’s affections were in conflict with his duty, there was grief. If we have placed ourselves in a situation where we have to destroy each other, there is definitely grief. This is grief of a normal person who is mature enough to appreciate what his or her duty is, but who, at the same time, has simple human emotions.

Something that happened in an adult life yesterday does not really cause depression. Depression comes because of a build-up of anger from childhood onwards. Therefore, anger is the cause of depression and the anger itself is caused by some kind of deep pain. When this pain, in the form of hurt, guilt, and various other things, builds up, depression comes.

Depression was not Arjuna’s problem. Arjuna’s problem is one wherein the realities have to be understood properly. The problem has to be addressed in two ways. First, it has to be dealt with at the level where it occurs and it also has to be dealt with cognitively.

Arjuna’s problem was more an ethical, moral, and spiritual problem. Of course, all problems have some emotional content. That is why they are problems. Problems, other than the one Arjuna was dealing, are all emotional problems. Here, while the problem is also emotional, morality is predominant, not emotion. In fact, the difference between these two kinds of problems depends on whether emotion or morality predominates, both factors being connected to the self.

Arjuna’s grief did not remain grief. It became something quite different. First, he broke down and, then, going beyond war, kingdoms, dharma and adharma, he wanted to know the meaning of it all. Arjuna was an accomplished person who lived a life of moral integrity. He did not need to prove himself to anyone. Arjuna’s grief was the grief of the person who is mature and who does not seem to have any control over the situations of his or her own life. Arjuna wanted to avoid the fight because of the destruction involved, but he could not—a very sad situation indeed.

In depression, the self is also involved, since depression implies a certain estimation of myself, which is not true. Therefore, one can solve the problem fundamentally if one can address and understand it. The problem we are discussing here, Arjuna’s problem, can and must be solved fundamentally.

Arjuna’s grief led him to the appreciation of a certain fundamental human problem. Therefore, he asked for the knowledge that would resolve this problem. Arjuna’s grief was unlike the grief of depression, for instance. Depression is born of anger, childhood anger. There is no such thing called current depression. Anyone who is depressed is definitely so because of childhood anger.

Arjuna had to re-evaluate his thinking completely. Cognitively, he had to change both vision of himself and the world, as well as his notions about death and destruction. Everything had to be re-examined.

(Courtesy Arsha Vidya Gurukulam Souvenir, 1989)

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The Guru 80th

This month we prepare to celebrate the birthday of the most exalted of gurus, Pujya Sri Swamiji Dayananda Saraswati. The extended celebrations of Pujya Swamiji's life planned in all the gurukulams are not really for his benefit, but for our own, whereby we take the time to really understand and reflect on the wonder that Pujya Swamiji is, and on our great fortune to be blessed with such an illustrious guru.

guru. That is why in the tradition, the guru is worshipped as Ishvara incarnate. Although the guru has a human form, when relating to the guru, the human element is not taken into consideration. For the teaching to bear fruit and be assimilated in the heart, the student has to learn to transcend any initial fixation on the “personality” of the guru, and instead shift the focus onto the person of the teacher as Ishvara.

This change in the student's vision is brought about by shraddha, a devotional reverence to the words of the guru and the shastra, pending clarity and understanding. Contrary to popular belief, the student, not the teacher, benefits from the reverential attitude towards the guru. This is because shraddha is an important precursor in the gain of the knowledge. It equips the shishya with the infrastructure required for the suspension of all erroneous notions, beliefs, and complexes about oneself, so that the knowledge can take place without being impeded by one's own resistance.

Understanding the guru is understanding oneself. Gaining this understanding poses an interesting catch-22, similar to the statement in the Veda, which says, “svadhyayo'dhyetavyah.” The mandate that one must study one's own Veda is contained in the very Veda that one is supposed to study. Until one studies the Veda, he or she does not know that the Veda is to be studied. Once a person studies the Veda, the advice to study the Veda becomes redundant. Similarly, until one fully understands oneself, one cannot comprehend the guru; understanding the guru as parabrahma renders the pursuit of selfknowledge redundant.

In this manner, the guru-disciple relationship offers for reflection a series of interesting paradoxes. The guru is approached by the student to solve a problem that does not really exist –the problem of self-inadequacy. The self is not only eminently adequate –in fact it is whole, and complete, and the only thing that exists that is worth reckoning. From the teacher's standpoint, the teacher is addressing a non-existent problem, that is much like being approached by a person who thinks he has been bitten by a rope-snake. When such a person approaches you screaming in agony, you look for signs of snakebite on his body. Not finding any fang marks on his person, when you ask him for more details about this snake, he takes you to the garden and identifies a piece of rope lying in the grass as the “snake.” For the one who is convinced that he has been bitten by the rope-snake, no amount of contradicting this belief with reason or logic is going to work. The only thing there is to do is to humor the person's belief even as you get

The key to resolving this apparent anavastha dosha, the fallacy of infinite regression, lies in observing and following vrddha vyavahara, conventions practiced by elders, which they learnt from their elders. We rely on observing and learning by example from the actions of the guru, the exalted vrddha, elder. The personage of the guru embodies what the guru teaches and represents. The guru embodies the knowledge of oneself as Ishvara, and teaches that the student is also limitless and whole.

The guru is defined as one who is a mahavakya upadesakarta, the unfolder of the identity between the jiva and Ishvara. The one who is able to effectively show that you are non-separate from Ishvara is a

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him to calm down enough for you to reveal to him that the “snake” that “bit” him is actually a piece of rope. This would require great patience and compassion on the part of the one who is free of the erroneous belief.

Likewise, when the student approaches the guru for freedom from samsara, a life of constant striving to “become” acceptable, the guru being a fulfilled being, content with himself or herself has no agenda to teach other than a sense of compassion. To agree to teach the knowledge that “frees” the one who was never really bound in the first place, using words that the student recognizes and comprehends indeed demands extraordinary compassion. The guru does not see any problem; and the shishya does not see any solution that can be arrived at by one’s self.

The guru unfolds the nature of the atma, oneself, which is not an object of one's perception, as Ishvara, the cause of the universe. The teaching itself contains many paradoxes –the knowledge is in the form of words used to convey that which is beyond words; the knowledge of oneself as Brahman happens through a thought form, vrtti in the mind, but the mind and intellection do not play any part as “agents” of the knowledge. In other words, since the self is already self-revealing, self-knowledge is not “created.” Therefore, one can say that the knowledge of oneself as a non-wanting person takes place in the mind, but not by the mind.

for the shishya, at whose feet all complexes, fears, and ego-acrobatics are laid to rest. The guru becomes an effective altar of surrender precisely because he or she does not require this surrender.

The fourth chapter of the Bhagavad Gita says, “tadviddhi pranipatena pariprasnena sevaya” (4.34). Know that (Ishvara as yourself) through surrender, proper questioning, and seva.

Guru-seva, or service to the guru as an integral part of the learning of oneself as a non-doer is perhaps the ultimate paradox.

Often what leads one to the spiritual pursuit, much like Arjuna in the Gita, is being besotted with difficult choices.

When one arrives at the teachings riddled with guilt and hurt, the knowledge that one is not a doer is as welcome as an oasis in the desert. Although the student acquires the knowledge, it is often riddled with doubt, vagueness, or error due to raga-dvesha (unbridled likes and dislikes) still reigning in the heart. Guru-seva is really self-seva, --it is offered to the one who does not need it, benefiting, instead the one who gives it by providing a myriad opportunities for emotional and spiritual growth. Seva helps the aspirant for spiritual knowledge to grow from doing whatever one likes, to liking whatever one does. In such a heart alone, freed of raga-dveshas, the knowledge abides. Seva opportunities, therefore, must be eagerly coveted and embraced. Such is the regard for guruseva in the tradition that it is the only thing that is not renounced even after sannyasa, where one renounces everything. The seva to the guru continues, because of what the guru stands for in the tradition.

Being non-separate from the teaching, the guru is venerated as an embodiment of Ishvara, and becomes an altar of trust and surrender,

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Report on Bhagavad Gita Memorial Day Retreat

by Paul Hardman

It was a Thursday evening when my fiancé Miranda and I arrived at the gurukulam. We had been in the car for twelve hours and were ready to meet our Gurudeva for the Bhagavad Gita Memorial Retreat. We approached the nondescript townhouse and were warmly welcomed by Sadhvi Chaitanya—we were finally at the feet of our spiritual teacher and guide. We enjoyed the conversations and laughs of that intimate evening and were instructed to get some much needed rest for the upcoming retreat.

The following morning, in the company of many spiritual seekers, we realized that this was no ordinary retreat. The retreat was on ten essential verses on the Bhagavad Gita, originally organized by Sadhviji’s Gurudeva, Sri Pujya Swami Dayanandaji.

I have read the Gita on my own on a few occasions and digested all that I was able to understand. However, when the first lecture on our first day of classes was on the first word of one of the essential verses, I knew this was going to be completely different from all my previous attempts to learn something from this essential text. I thought to myself, “So this is study of the Gita.”

The Gita had always been taught to me as a devotional text; a text that illustrates reverence for the divine in dualistic terms which is reverential towards Bhagavan Krishna’s manifest form. Additionally it had been presented as a discussion on the four different

types of yoga’s, or types of practices that lead one to realization of the divine inherent to everyone. We found out quite quickly these divisions were moot for our present study of the Gita.

The Gita is about Arjuna’s despondency towards his duties as a warrior, and his attempts to seek refuge in sannyasa, renunciation. His despondency arises from a misunderstanding of ‘doership.’ Bhagavan Krishna elucidates for Arjuna that becoming a

sannyasi is not a matter of donning orange robes; rather, whether one is a sannyasi or karma yogi, one must renounce the karta, the false sense of doership, that wrongly claims to be the author of one’s actions.

These ten essential verses were not a discussion on the various paths that lead one to freedom from false identities. Instead, it was about disarming the, often glamorous, myths associated with monasticism. Rather than believing that wearing orange robes will

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bring us enlightenment, we should shroud our inner-landscape with orange, and focus on renouncing all that stands in the way from us ascertaining and assimilating this knowledge of the Absolute.

Someone once said the Guru is like a butcher of the ego, carefully and purposefully slicing away the unneeded fatty parts of ignorance, leaving us lean and enlightened. A true teacher has the ability to remove misconceptions, erroneous beliefs, and plain old fantasies. Sometimes you do not even realize that you had such false beliefs within until they are carefully dissected and removed by the words of an able teacher.

The Memorial Day retreat was a truly enlightening experience full of knowledge, laughs and, of course, much-needed chai.

Miranda and I left exhausted and hungry for more knowledge. The weekend convinced me of the need to dedicate my life to one of study under the direct guidance of my Gurudeva Sadhvi Chaitanya.

The Total Vision of the Bhagavad Gita: East Coast Memorial Day Weekend Retreat

by Ed Akehurst I always know that when Sadhviji holds a retreat it comes with many things. First and foremost, is knowledge followed by blessings, compassion, love, fellowship, opportunities for service, learning and growth. The Memorial Day Retreat this year was no exception and did not disappoint.

The theme for the retreat was, “The Total Vision of the Bhagavad Gita.” To take that on

over the course of a long weekend appeared to be quite a prodigious undertaking. If it seemed at the time that we were going to be diving into a lot of material in order to get the total vision of the Bhagavad Gita, Sadhviji let us know right from the start that we would be discovering it slowly and carefully and that we did not need to delve into hundreds of verses in order for the total vision to be revealed. The weekend held, among many other activities, seven classes that unfolded ten essential verses of the Bhagavad Gita, the learning of which would allow us to grasp the total vision.

Coming to a retreat always involves a bit of settling in. We come from our hectic lives and attempt to immediately jump into a completely different setting all at once so that we can get as much information and activity in the weekend as possible.

Sadhviji, from the very beginning of this retreat, lovingly and compassionately reminded us that it can be beneficial to step into the waters gently, one foot at a time, consciously aware, allowing the rushed frantic pace of modern living to slowly wash away, revealing the calm peaceful tranquility underneath.

One of the ways Sadhviji accomplished this was by unfolding only a small amount of those ten verses over the entire first class.

Sometimes a class may involve only one verse. Occasionally, we might take a class to unfold one particular word. On this

occasion, however, we spent our first class discovering the profound meanings behind just one syllable. The beginning of Kriṣhna’s teaching in the Bhagavad Gita, in verse 11 of Chapter 2, starts with he word aśocyān. Sadhviji discussed not the entire word, but only the prefix, “a,” which is a negative. She unfolded in great depth the reasons the teaching begins with a negative prefix. We learned, among many other things, about “neti, neti” and the importance of allowing our notions to drop, so that there can be room for the knowledge. Not only was this an amazing learning experience, but it set the relaxed pace for the rest of the weekend, allowing our minds to be in such a state that any barriers to the unfolding of the teaching were removed.

Sadhviji acknowledged that there might be concerns about whether we would get through all ten verses, considering we took over an hour to unfold just one syllable. We were assured that we would be exposed to what was needful and whether we made it through all ten verses, or only a few of them, was not that important. What was important was that the teaching be allowed to operate upon us. We were learning not to let ourselves operate upon the teaching - not to rush it, not to force it, not to add our own notions to it, not to twist it to fit our own individual views. It seems the class on the negative prefix “a” held much in the way of learning!

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We did, though, make it through all ten verses. For me, personally, there was much knowledge gained. One of the things I had been struggling with in the past was what was meant when Sadhviji would state that prayer is the only action in which our free will operates in total freedom, without any pressure whatsoever. I never understood why. The meaning of it hit home very heavily during the course of that weekend.

Sometimes we can hear the same teaching over and over again, but because of notions that have not yet been corrected, we do not understand the true meaning. The importance of these retreats reveals itself more and more with each one that is attended. During retreats the ancient knowledge, unfolded by Sadhviji, operates on us in this modern age revealing its timeless nature and having an immediate impact upon our lives. Every retreat allows me to grow and learn and I look forward to the next one.

Arsha Vijnana Gurukulam: Washington, DC Update

by N.C. Krishnamurthy With the blessings of Pujya Sri Swami Dayanandaji, a gurukulam for the study of Vedanta and Sanskrit was opened in the Washington D.C. metropolitan area in April 2010. The rented townhouse is a few blocks away from Sri Siva Vishnu Temple and serves as both a residence for Sadhviji and a teaching center with a classroom that can accommodate 35 people.

Currently we are studying the Gita, the Kathopanishad, the Mundakopanishad, Manishapanchakam, and Sanskrit. While all the classes are also live-streamed over the internet, Sadhviji encourages attendance at the gurukulam. Those of us who are fortunate enough to be able to do so find the face-to-face learning experience most satisfying. The quiet classroom atmosphere, free of external distractions, is conducive for the students to pay full attention. Absorbed in the teaching time flies by and when the class ends the student is left eager for the next class. After the class those at the gurukulam receive prasadam from Sadhviji and participate in an informal question and answer session. Sorry on-line folks that you do not get to share these extra goodies but, as Sadhviji says, we will one day find a way of transmitting prasadam online!

We will soon have additional classes for children and young adults on Vedic

chanting, Sanskrit, and Vedanta beginning in the fall. Those who will are trained in the Purna Vidya teacher-training course at Arsha Vidya Gurukulam, Saylorsburg in August, will carry out appropriate courses in their respective communities under the general guidance of Sadhviji. This will make access to the teachings easier for interested students who do not reside within commuting distance of the gurukulam.

I am sure that all the students in the D.C. area feel, as I do, most fortunate and blessed to have Sadhviji in our midst. In Sadhviji we have a very patient teacher, exposing us to the scriptures and repeatedly guiding us to their proper understanding, sometimes quizzing us just to make sure we are awake and listening. Whether in class or satsang, Sadhviji is full of humorous anecdotes, always giving while expecting only the minimum from the student – just a tiny amount of Nachiketa’s qualities of shraddha, titiksha, and an open mind to receive the teaching.

Under the initiative and guidance of Sadhviji the presiding acharya, Arsha Vijnana Gurukulam is now a fully functioning ashram. In the medium to long term, we will continue our attempts to reach out to those wishing to study. We will create and implement learning programs for children and young adults, hold special retreat programs, and locate a new, larger site, so that we are able to function as a residential gurukulam.

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The Joy of Seva

by Sita Kramer When I realized that I would not be able to attend the opening of the Arsha Vijnana Gurukulam in DC, I told Sadhviji that since Monday was my day off I would come on Mondays - did I really say, every Monday?

What a wonderful adventure it has been; painting, cleaning, reorganizing, cleaning again, and labeling everything. It is such a lesson in letting go of my preconceived notions of how things should be.

Throughout, Sadhviji has been a model of grace, love and surrender.

How wonderful to be a small part of this place going from a bit of a dump to a beautiful ashram. It has been such blessing to spend time with Sadhviji and attend Kathopanishad classes in person, not to mention enjoy the wonderful lunches that different ladies bring.

Guru Purnima Celebrations at Arsha Vijnana Gurukulam, Washington DC

Pujya Sri Swami Dayanandaji

by Chris Almond On Guru Purnima day, we saluted and honored the unbroken lineage of knowledge, where the presence of Sage Vyasa, whose birthday falls on Guru Purnima, is the oldest link. We offered abhishekam and chanting the Sri Rudram to Lord Dakshinamurti, the symbol of the highest truth and knowledge. Those assembled then chanted the 108 names of the Lord. This ritualistic bathing and chanting of a murthi of the Lord, represented a beautiful connection to everything wonderful in our tradition: devotion, prayer, the guru-shishya parampara, and selfknowledge.

We then offered our worship to Pujya Swamiji's padukas through the traditional chanting of Gurupadukastotram and the newer 108 names of His Holiness. The group shared in the excitement of having this new form of prayer available to us, and having a beautiful English translation for each of the names.

Finally, our Guru, Sadhviji, whose glories could fill 108 names of her own, sat before us and spoke of the meaning and significance of Guru Purnima. This day celebrates the living lineage of teachers today.

Sadhviji quoted the second verse of Guru Stotram and translated it to show the significance of the guru and the teaching tradition. The guru removes the cataracts of ignorance with the ointment of knowledge to awaken one to the understanding that one is the whole.

On this day, and in this way we worshiped the tradition, the parampara, and all the teachers became an altar for worship. In her concluding remarks, Sadhviji said that without this knowledge, life is really not worth leading. Such a true statement; with the knowledge born from the removal of the cataracts of ignorance by the hand of the guru, we can live a life of peace and limitlessness.

Inaugurates

Arsha Vijnana Gurukulam

7110 Cipriano Springs Drive Lanham MD 20706 Phone 301.841.7024 email: arsha@verizon.net website: www.arshavm.org

We are happy to announce that Pujya Swamiji will be formally inaugurating the new Gurukulam in the D.C. Metro area on Saturday 11th September from 10:30am-1:30 pm Program 10-10:30 am Ceremonial Welcome of Pujya Swamiji and Pada Puja 10:30-11:00 am Chanting of Avahanti Mantra and other Shlokas followed by Arati of Lord Dakshinamurti

by Pujya Swamiji 11am-12:00 pm Talk by Pujya Swamiji 12-12:30 pm Q and A Session and Prasadam Distribution 12:30-1:30 pm Lunch and Farewells

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Guru Purnima 2010 Arsha Vijnana Gurukulam, DC

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Sadhviji in Wisconsin: Gita in One Verse, Hindu Youth in America and Interfaith Conference

difficulties of leading a Hindu life in the adopted land. Sadhviji also shared the wisdom and vision of dharma and seva of Pujya Sri Swami Dayanandaji with our Hindu youth and their parents. In her presentation to the main Interfaith Conference in the afternoon, Sadhviji spoke very spiritedly on the theme of unity in diversity and argued for respecting and celebrating differences in outlooks and beliefs. She spoke strongly against conversion because it stifles and kills the spirit even as it permanently scars the person who has been robbed of his culture, religion, and sensibilities. She spoke of the deep hurt this causes those who are deprived of the blessings and the support of their traditional religious and cultural moorings. Sadhviji pointed out that conversion breeds intolerance and hatred and is one of the main reasons behind inter-religious conflict and violence, systematic pogroms, purges, and holocausts. It is for this reason she averred that Vedanta's emphasis on wholeness becomes crucial, for Vedanta teaches that the more one respects the freedom of others, and the more one grants freedom to others, the greater is one's own freedom in relation to others in his or her environment.

The historic Interfaith Conference capped our efforts toward integrating the Hindu temple and our community members within the mainstream of religious life in the larger Milwaukee Metropolitan area. We are indeed very fortunate that Pujya Sri Swami Dayanandaji not only holds Milwaukee and our temple in high regard, but that he personally directed Sadhviji to attend our Interfaith Conference. As a result, we were very blessed by Sadhviji's presence, for she served as a worthy channel for showering Pujya Swamiji's grace and blessings on our devotees. We are also grateful to Dr. Mohan Rao for providing us with the right contacts and to Dr. Anil Aggarwal for hosting Sadhviji while she was with us in Milwaukee. We are now greatly looking forward to Sadhviji's future visits to Milwaukee and to our temple!

by L.K. Bharadwaj Over 250 members of different faith traditions packed the Hindu Temple auditorium on Sunday, June 27th to celebrate the 40th anniversary of the Interfaith Conference of Greater Milwaukee and to highlight "The Role of Swami Vivekananda at the 1893 World Parliament of Religions.” Venkat Kodali, the President of the Hindu Temple, rightly called it an historic day in our temple's history. An historic day it certainly was!

The interfaith panel of speakers did a superb job representing different faith traditions (Sikhism, Jainism, Nichiren and Zen Buddhism,the Baha'i faith, Hatha Yoga, Christianity, Judaism, and Hinduism). They introduced the participants to some of the finer points of their respective faith traditions and spiritual practices. A common theme that ran throughout the afternoon was the need to embrace and appreciate diversity even while strengthening one's own spiritual roots. In the true spirit of Swami Vivekananda's message and his life-long mission, the stress throughout was not on the differences that stand between us but on the common ties that bind us all together.

Among the high-points of the two-day program was Sadhvi Chaitanya's equally historic visit to Milwaukee and her pravachans of June 26th, as well as her advice to the Hindu youth and her address at the Interfaith Conference on the 27th. In her lecture on "The Bhagavad Gita in One Verse,” Sadhviji very perceptively unfolded the entire essence of the Gita through verse 46, Ch. 18. The pravachan was followed by a well-attended meditation and evening satsang.

The next morning, Sadhviji conducted an important session on Sanatana Dharma for the young. During the question and answer session, she addressed the challenge of growing-up in America and the

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Women’s Forum: Women’s Health and Wellbeing

by Annupurna Pandey Women’s health and wellbeing was the chosen theme at the OSA convention held in San Francisco in July 2010. As recently reported by the New York Times, “Women now make up 51 percent of professional and management positions in America, up from 26 percent in 1980.” (7/22/2010).

With the increasing prominence of women, we need to rethink women’s health and wellbeing. There is no doubt that women are taking on more responsibilities, both at home and in the public world. They are demanding more of themselves in the increasingly competitive world. At the same time the imagery of women has not changed much. Even with a full time career, she is in full charge of the home front. She is expected to marry and produce children and take proper care of them as a conscientious mother. If she remains single, whether unmarried, widowed or separated, she is subject to public scrutiny. The situation of women in India is more precarious. In spite of a woman’s achievements, she still is perceived in the life cycle model of being a kanya, unmarried; stree, wife; ma, mother and bidhawa, widow.

This Indian life cycle model shows women’s roles and experiences, in each of

three stages. These stages were used at the conference to highlight health and wellbeing issues specific to a woman at certain times in her life. We women are viewed first as kanya, unmarried, asexualized young women. If we get married, we become suhagin, stree, and auspicious grihalaxmi or equivalent terms used in different regions of India.

Marriage is expected to lead to motherhood that raises health issues regarding pregnancy and childbirth. In the next stage of life, women are in their older age, which in the Hindu system, may be defined as widowhood, or the loss of husband. As recent sociological studies have shown there are more women widows in India than elsewhere in the world and their condition continues to be as deplorable now as it was in the past.

Three presenters each addressed one of the three life cycle stages. First was a vibrant young speaker, Sibani Das, a budding High School graduate. She focused on youth and explored how the culture defines womanhood and what can be done to improve their situation. Her lively presentation focused on her personal observations of growing up as a kanya in a typical Oriya household. Her poignant observation is that it is not a healthy model for a growing young woman to observe her mother being silenced and not given an opportunity to voice her own opinion and

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concerns. She noted that as a result daughters become distant from their own mothers in order to avoid the painful experiences of their childhood.

The next presentation was by Anjali Agarwal. Ms. Agarwal, a holistic chiropractor and graduate of UC San Diego, focused on the issues of pregnancy, childbirth and other various female health issues. Relying on her practice, she observed that women tend to neglect their health and need to learn to take advantage of available services.

Sadhvi Chaitanya, a Vedic monk, who chose to become a renunciate, focused on women’s health and wellbeing in the contemporary society. She presented a thoughtful critique of modern life with its high demand on the young and the old.

Her talk was full of wit and humor with flashes of brilliant insight about the precariousness of modern life and its toll on both the body and soul of high achievers. Her advice was to create a balance and harmony in life from within and without, by living a moral and ethical life grounded in the principles and ideals of a good life discussed in the Vedas and other Hindu scriptures.

Overall, it was an inspiring forum for both young and old and we look forward to continuing discussion of issues raised by the speakers.

completion with ease and grace. We also invite you to join us in chanting the Dakshinamurti mula mantra anywhere between 11-108 times per day:

News from Arsha Vijnana Gurukulam in Eugene, OR

by Harinder Kaur Khalsa and Gordon Hennesy Arsha Vijnana Gurukulam in Eugene has gone through a beautiful transformation this year. Our beloved Julie left for India and we have welcomed a new member into our community, Saumyaji. Saumya is renting Julie's house and she is graciously keeping the space open for Vedanta classes and gatherings to continue without interruption. She is also holding beginning and intermediate Sanskrit classes. We are also blessed to serve by organizing Sadhviji’s public teachings and other activities in the Northwest.

We have received two amazing blessings from Pujya Swamiji earlier this summer. One is that Sadhviji will teach bimonthly weeklong courses in Eugene. We are currently studying Taittiriya Upanishad and Hasmalakiyam. Sadhviji will also hold satsangs, teach Vedic chanting and Sanskrit classes.

अोम् नमो भगव) दि,णाम/त12 म34 ि5य4 7धा9:;ा9:य<छ >वाहा om namo bhagavate dakshinamurtaye mahyam shriyam medham prajnam prayaccha svaha If you wish, you can also volunteer to write this mantra 11 times each day and when the Lord arrives in Eugene, the mantras can all be collected and put underneath the statue.

A beautiful explanation of this mantra is given by Pujya Swami Dayanandaji at the following link: http://www.avgsatsang.org/lord.html

Light of Vedanta Press

by Mayaskari The publication committee of Arsha Vijnana Gurukulam is pleased to report the activities of the Light of Vedanta Press. Our committee was formed in 2008 when we were blessed with the opportunity to produce Sukta, AVG’s newsletter. The newsletter’s aim is to offer sadhakas articles based on the best of Pujya Swamiji’s and Sadhviji’s lineage, covering a variety of topics of interest to sadhakas in various parts of the world. Sukta also informs students of Sadhviji’s teaching schedule.

The other amazing blessing we have received from Pujya Swamiji is for us to have a shrine dedicated to Lord Dakshinamurthi in an independent room of our house. The work for this beautiful space to come into manifestation is now in progress. We found a sculptor in India who is carving a small statue. Once we established communication with him and reached clarity about the form we had asked him to carve, everything started unfolding beautifully. We will keep sending updates about this process to everyone. Our intention that we hold in our prayers for this space is that it opens up hearts to hear the teachings which come from the mouths of our Gurus in their purest form, to be effortlessly understood, absorbed and fully assimilated. We deeply appreciate all your prayers for it to come to

Recently we have been involved in producing a series of beautiful meditation CDs by Sadhviji. The production of these CDs was made possible by the generous support of dedicated AVG members in the Washington DC area. As is suggested by the titles of the meditations, the series assists in deepening one’s

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understanding of the teaching. From the Foundation meditations, through Discovering the Meditator, Acceptance, Discovering the Infallible as Ishvara, and finally, Self, the World and Ishvara, the focus is on the very essence of the teaching, that one is the whole. There is also a series of short meditations that focus on specific issues arising in one’s daily life for those who feel pressed for time.

seeking this knowledge, but also making sure that everyone’s palate and tummies get well satisfied. The class schedules were well planned with appropriate breaks for tea and meals.

The first day there was a beautiful Pada Puja for Sadhviji. During the week, besides Vedanta and chanting classes, we also had an evening of bhajans at the Sri Mukambika Mahadeva Hindu Shrine, followed by a potluck dinner. I am thankful to all of the new friends in Eugene who welcomed me into their homes and those who made sure that I had a good time in Eugene. It was wonderful to talk with many of the other students.

Our first booklet was published in 2008 and comprised of the 108 names of Saraswati. We are currently working on a book titled, Tat Tvam Asi, based on Sadhviji’s lectures at a retreat that took place Thanksgiving 2009, in the Eugene area. We are certain that this first book will be much read by those who were unable to attend the retreat, and also by those who were in attendance and wish to further contemplate on the teachings.

The classes were intensive, recapturing everything from the Upanishads and Gita. Below are a few of the messages that I have found of value.

• The teachings tell you that everything is sacred. Any work you do is an act of God coming from within.

• One’s own infrastructure stands in the way of understanding that one is limitless.

• Learning to accept a person for who they are is really a great thing one can do for oneself.

The Light of Vedanta Press committee members are Mayaskari (Mary Rothbart), Kanchan Deshpande Harinder Kaur Khalsa, Rama Giri, Julie Carpenter, Faith LaCross, and Adele Berlinski. Our committee would like to hear about your project ideas for the press as well as ideas on marketing the publications. Please send your suggestions to Mayaskari at maryroth@uoregon.edu.

• Shravanam and mananam are really important.

• The changeless ‘I’ observes all the changes.

My Trip to Eugene

•Watch out for the purvapakshi –not only may s/he may be around you, but s/he may also lurk within you as the quintessential doubter.

• Sorrow, fear, and hopelessness come out of the nonacceptance of oneself.

• Mind, the constant vacillator, has to be disciplined by the buddhi.

• Self knowledge cannot take place without a teacher. A teacher is a teacher because the student looks up to him or her as such.

I guess it is true that time just sweeps away when one gets into doing the things that are close to one’s heart. As the plane took-off from Eugene I looked out of my window and wondered when I would come back.

by Malathi Parthasarathy When Sadhviji was planning her trip to Eugene to conduct classes on Vedanta, Vedic chanting, and Sanskrit, she mentioned to me about going with her. I thought of it as a casual invitation, and made no plans. When Sadhviji repeated the same suggestion, I put in my serious plan, and packed my bags. I am very happy that I made the decision to go with Sadhviji. My visit to Eugene has been a week that I will always remember.

The Vedanta student group in Eugene is impressive. I admire greatly their dedication to the study of Vedanta. It was seven days of fun filled Vedanta study. The community joins together not only in the pursuit of

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Moments with Sadhviji

On the Sunday before Sadhviji’s arrival several of us gathered to celebrate Guru Purnima and to plan for Guru Pada Puja on Tuesday when we would have Sadhviji’s darshan at the first satsang of the week.

When Tuesday came, Sadhviji sat, as usual, on her asana. We chanted guru shlokas while, with great reverence, Harinder washed and anointed Guruji’s feet with water, milk, yogurt, sweetened water, and rose water. I dried her feet and others in the satsang applied kum-kum and sandalwood paste, garlanded Guruji and placed flowers on her feet. Sadhviji then talked to us about the significance of Guru Purnima and the ritual of Pada Puja, so that we might be clear that this is a celebration respecting the teaching and the lineage of teachers from the beginning of time. Happily, my eyes rested on Guruji’s still feet that lay upon a deep red velvet cushion.

by Rama Giri Rondeau As I began to write this piece, naming the word document “Sukta Submission”, I knew that the important message is actually submission to the sukta, the words of the shruti, and submission to the truth of oneself as unlimited.

As always when Sadhviji talks to us, she has one message only- the vastu, the truth as Limitless Sentient Oneness and that as the truth of my-self. Shrada and shravana leave me no place to hide. I can say that I do not know or understand the teaching, but even I do not believe that, although I recognize my lack of the ability to use words to unfold the message of shruti. I cannot say that I cannot do this. I cannot say no. The longer I know Sadhviji, the more “yes’” becomes my mantra.

I was in college when I was first exposed to the Upanishads, learning of Brahman and atman and of the mahavakyas such as, “Tat Tvam Asi.” I knew then that questions from my Roman Catholic religious education were fully answered. The Divine Truth must be One or God must be nothing. Over four decades I have been exposed to the teachings of a number of acharyas and traditions and have confirmed the Vedic tradition in my heart. However, I have remained trapped by name and form. I have not experienced “no-thing.” The delusion of the world as “not-me” has remained through even the sweetest moments of bhakti.

Then I heard Sadhviji’s voice. It has been three or four years now and I have continued to listen and have overcome some of the resistance born of ignorance. The most significant resistance was dropped on the day that I placed my bundle of sticks at Sadhviji’s feet and asked to be accepted as chela, to be taught. Prior to that evening, I felt like an outsider in the satsang, because I was keeping the teaching outside.

As students, as chelas, we have one major name and form to deal with, to recognize as an adhayasa. That is the Guru. Guru knows. We think that we do not know. Guru is God. We struggle to admit that as the truth of ourselves also. Sadhviji has told us how the teacher and the teaching are a package deal. We struggle to admit that our true being is in that package also.

How to relate to Guru? Experiences from my past taught me to revere and fear the Guru. Indeed, early in my connection to the satsang, I felt that the students in Eugene were too informal or intimate with Sadhviji.

When first I saw a student pranam to Guruji’s feet, I was delighted.

This is how it should be, I said to myself. Often, seeing others sweetly serving Sadhviji with a comfortable intimacy I have felt envious. So perhaps my most satisfying time during this past week of satsang, classes and potlucks was the day my wife and I arrived at the ashram as Sadhviji was starting out for a short walk. Seeing us arrive, she stopped to greet Janet and invited her to walk along. To me Sadhviji said, “You can come too.” Walking around those few blocks was a

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delight. However, I still feel that, had I arrived alone, Sadhviji would have walked alone. Inadequacy is a deeply rooted emotion.

I have heard it said, “God, Guru, Self are all the same.” As God, we honor and revere the Guru. This is a relationship of formality and ritual. Guru, as guru-teacher-acharya, we serve. The greatest seva we can offer to Sadhviji is shravana- to listen intently and actively- to rest in the pramana, thus honoring her role in uncovering the knowledge within ourselves. As Self, we must recognize the Guru as our closest friend, the most intimate of friends within our heart.

Sadhviji, my sadguru, was here for a week, during which time, I had the opportunity to watch myself relating to her with varied emotions.

I had the opportunity to cook for her, to touch her feet, to say “yes” to her requests, to feel less separated than usual for me. This past week, I touched the feet of God; served Guru, had the seva of cooking for Guru; and immersed Self in the truth of Brahman.

Can I expound clearly upon the svarupa of atman, the truth of my being? No! Is there any other subject matter of importance to me?

No! None-the-less, that all of the delights and pains of the jagat are mithya and that all I need know is sat- the joy of the one-limitlesssentience which is the truth of myself, becomes more clearly known through each darshan. Darshan is not an experience, it is a state of being, it is oneself.

Sadhviji’s July Visit to Eugene

by Harinder Kaur Khalsa The evening Sadhviji arrived in Eugene we were blessed to do Guru Pada Puja for her. This is a beautiful tradition of surrendering oneself completely with love to the teacher and the teaching that comes from the mouth of the teacher. Washing the feet of the Guru truly seems to wash away any obstacles that may come in one’s way and opens up the heart for the knowledge in a particular way for all students.

Our schedule for these bi-monthly visits is intensive. During this visit Sadhviji continued unfolding the second valli of Taittiriya Upanishad through Adi Shankara’s bhashya. The bhashya brings a very sharp understanding of the text, but can get a bit heavy. At the beginning Sadhviji suggested that we shift to another text during the weekend and continue with Taittiriya during weekdays. However, some of the ardent Eugene Vedanta students insisted on continuing with Taittiriya.

Graciously, Sadhviji said, “We’ll see,” and continued with Taittiriya through the weekend. Needless to say, the head was nearly burning, so we finally surrendered to the wisdom of our teacher and started another beautiful text called Hastamalakiyam to give everyone a break and allow us to enjoy the flow of our process as a body of students.

Being in the presence of Sadhviji as much as our work schedules allowed was just wonderful. We had satsang with Sadhviji nearly every evening and were even blessed to dine on her “yummy” dosas one evening. Sadhviji’s presence brings so much joy to everyone’s heart but most importantly her ability to bring the teachings helps us to discover the self who unconditionally always revels in love and joy.

There is nothing that compares to this gift!

Sadhviji

by Amrita Knee (Age 11) It feels like I am floating on a cloud when Sadhviji comes to visit. We go to Vedanta and chanting classes. I feel so sad when she has to leave, but I know I will see her again soon. Sadhviji has taught me so much in the time I have known her, and there will be more to come I am sure. I love Sadhviji.

Sadhviji has taught me that Ishvara and I are one and the same. We have learned the Gita 15th Chapter and that Me is not the body, but the self, who is Ishvara.

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Satsang with Sadhviji Should I step down from working on Sukta newsletter in order to better focus on my studies?

If the decision to not work on the newsletter comes from a feeling that it is an "obligation" to be fulfilled or something that is taking one away from "focusing" on the study," then such thoughts/feelings need to be examined carefully and introspected upon. Who is obligating whom? Who is taking away whom from what? The one that feels taken away is Brahman, the so-called distraction is Brahman. That which one tries to avoid is Brahman, and that which one desires to approach is also Brahman. Who is the impeder, who is the impeded? Who is the worker, who is the beneficiary? Who is stepping up? Who is stepping down? What is one stepping down from and what is one stepping up to? In fact, who is doing anything at all? The purpose of the study is to understand that one is not the doer. The doership is not contained in actions, but in the attitude with which one performs the actions.

Often, what needs refocusing is the attitude, rather than the actions themselves. When this subtle adjustment takes place, then one is able to do anything -even things seemingly unrelated to one's quest, let alone something like Sukta, which contains nothing from cover to cover but the sacred words of the very teaching that one is focusing on.

Sadhviji's visit to the Hindu Temple of Eastern Shore

by Mallika Kishen One early August evening, Sadvhiji made a memorable visit to the Hindu Temple at Salisbury, MD., that is located on the Eastern Shore, about two hours from Washington, DC. The occasion was the Gita Pravachan by Sadhviji. Nearly 100 devotees were present, including devotees from Eugene, OR, the Lanham Gurukulam, Virginia and Delaware.

The program began with chanting by the young devotees, whose voices blended beautifully with Sadhviji's. These young devotees stayed throughout the whole program listening to Sadhviji with such concentration.

Sadhviji mesmerized the devotees with the teaching about the overall concept of the Bhagavad Gita. Relating the teaching to the everyday world, Sadhviji reminded us that conforming to dharma should be a part of one's life. The battle of Kurusetra was not only fought on the battlefield but, as it is to this day in all of us, fought inside too.

Sadhviji gently mentioned that we needed to change the way we tend towards doing what we like to do, to liking what we have to do. In her beautiful way with words, Sadhviji told us to cultivate a “sense of glad acceptance” in

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our lives. Except for the bursts of laughter in response to humorous examples, one could have heard a pin-drop while Sadhviji talked.

Not only did we listen to the teaching at the time, but it continues to resound in our minds and hearts while we go about our daily routines, which is when we need it the most.

The two hours went by so fast and after some questions Sri Mansing Korde and Dr. Sharmaji thanked Sadhviji for coming to teach the devotees at the Eastern Shore. Arathi was performed, and Sadhviji blessed each one by distributing Tulsi leaves. So many devotees said they were thankful for being able to be there that evening, some saying that they had never understood any class so easily. One person told me that she was enveloped with so much good feeling that she could feel it inside herself; I too could feel the joy she felt, and a perfect example of the importance Sadhviji placed on gathering in a community temple to pray together. If each one adds to the peace and inner beauty of another, the prayers and the devotion will be so much more beautiful.

What a wonderful way to learn - from the really great teacher.

The lovely evening ended with mahaprasad that was provided by devotees. On behalf of the devotees on the Eastern Shore, I thank Sadhviji, most sincerely, for sharing her precious time with us. There are many of us who want Sadhviji to begin a regular class, here on the Eastern Shore, and with Ishvara's grace that will surely happen soon.

Weekend Classes * Second and Third Saturday each month: 10-­‐11:15 am Bhagavad Gita * Second and Third Sunday each month: 10-­‐11:15 am Mundakopanishad Beginning October 4, Webcast only Tuesday and Thursday: 8-­‐9 pm Selected Chapters from Panchadasi September 11, 10:30 am-­‐1:30 pm: Inauguration of Arsha Vijnana Gurukulam by Pujya Sri Swami Dayanandaji. For more details please contact Chris at 703-­‐403-­‐1207

Sadhviji’s Travel and Teaching Schedule Please Note All Times are Eastern Time All Classes that are also webcast at arshavm.org are marked with an *

Sri Siva Vishnu Temple, Lanham, MD September 12th morning Pujya Sri Swami Dayanandaji speaks at Sri Siva Vishnu Temple. For more details please contact Charu at charun@cox.net

Arsha Vidya Gurukulam, Saylorsburg, PA August 11-­‐22 August 16-­‐21 Purna Vidya Program

* First Saturday and Sunday each month: 9 am-­‐12pm Aparokshanubhuti at SSVT For more details please contact Charu at charun@cox.net

Minneapolis, MN August 27-­‐29, Public Talk on Gita and Satsang. For more details contact Prof. Rangamani at gnrangamani@gmail.com

Eugene, OR *September 20-­‐24 Public Talks on "Freedom from Emotional Disturbance.”

Potomac, MD September 4-­‐6, Labor Day Weekend Retreat: Freedom from Stress. Address: 10710 River Road, Potomac, MD For more details please contact Chris at 703 403-­‐1207

Taittiriya Upanishad, Hastamalakiyam, Vedic Chanting and Gita Talk.

For more details please contact Faith at faithlacross@gmail.com or Harinder at harinder@uoregon.edu

Arsha Vijnana Gurukulam, Lanham, MD Weekday Classes *Monday and Thursday: 1:30-­‐2:30 pm Kathopanishad *Wednesday: 8-­‐9 pm Bhagavad Gita

Sukta Editorial Board Mayaskari Rothbart, Kanchan Deshpande, Julie Carpenter, Faith LaCross and V. Vishwanathan.

*Thursday: 12:30-­‐1:25 pm Sanskrit

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