Arsha Vidya

Newsletter
Rs. 15/-

Guru-tirtha Inauguration on 20.11.16

Vol. 17

November 2016

Issue 11

Guru Tirtha
2

Arsha Vidya Newsletter - November 2016

Arsha Vidya Pitham

Swami Dayananda Ashram
Sri Gangadhareswar Trust
Purani Jhadi, Rishikesh
Pin 249 201, Uttarakhanda
Ph.0135-2431769
Fax: 0135 2430769
Website: www.dayananda.org
Email: dayas1088@hotmail.com

Board of Trustees:
Founder :
Brahmaleena Pujya Sri
Swami Dayananda
Saraswati
Chairman &
Managing Trustee:
Swami Suddhananda
Saraswati
Vice Chairman:
Swami Tattvavidananda
Saraswati

Trustee & Acharya:

Swami Santatmananda
Saraswati
Trustees:
Swami Jnanananda
Saraswati
Sri M.G. Srinivasan
Sri Rajinikanth
Sri M. Rajalingam
Swami Parabrahmananda
Saraswati
Arsha Vijnana Gurukulam
72, Bharat Nagar
Amaravathi Road, Nagpur
Maharashtra 410 033
Phone: 91-0712-2523768
Emai: brahmapra@gmail.com
Board of Trustees
Founder:
Brahmaleena Pujya Sri Swami
Dayananda Saraswati
President:
Rajashree Shrikant Jichkar
Secretary:
Madhav Babasaheb Solao

Trustees:
Ramesh Bhaurao Girde
Avinash Narayanprasad Pande
Madhav Chintaman Kinkhede
Ramesh alias Nana Pandurang
Gawande
Rajendra Wamanrao Korde
Swamini Brahmaprakasananda
Arsha Vidya Gurukulam
Institute of Vedanta and Sanskrit
P.O. Box No.1059
Saylorsburg, PA, 18353, USA
Tel: 570-992-2339
Fax: 570-992-7150
570-992-9617
Web Site : http://www.arshavidhya.org
BooksDept:http://books.arshavidya.org
Board of Trustees:
Founder :
Brahmaleena Pujya Sri
Swami Dayananda
Saraswati
President:
Swami Viditatmananda Saraswati
Vice Presidents:
Swami Tattvavidananda Saraswati
Swami Pratyagbodhanada
Saraswati
Secretary:
Swami Jnanananda Saraswati
Asst. Secretary:
Dr. Carol WhitGield

Dr.V.Prathikanti,G.S.Raman
Dr.L.Mohan rao, Dr Bhagabat sahu,
Rakesh Sharma,V.B.Somasundaram
and Bhagubhai Tailor.
Arsha Vidya Gurukulam
Institute of Vedanta and Sanskrit
Sruti Seva Trust
Anaikatti P.O., Coimbatore 641108
Tel. 0422-2657001
Fax 91-0422-2657002
Web Site http://www.arshavidya.in
Email: of^ice@arshavidya.in
Board of Trustees:
Founder:
Brahmaleena Pujya Sri
Swami Dayananda Saraswati
Paramount Trustee:
Swami Sadatmananda Saraswati
Swami Shankarananda Saraswati
Chairman:
R. Santharam
Trustees:
C. Soundar Raj
P.R.Ramasubrahmaneya Rajhah
Ravi Sam
S. Pathi
Ravi Gupta
R. Kannan

Secretary
V. Sivaprasad

Treasurer:
Piyush shah
Directors:
Swami Viditatmananda Saraswati
Swami Tattvavidananda Saraswati
Swami Pratyagbodhanada Saraswati
Dr. Carol Whit^ield,Piyush shah
Dr.N.Balasubramaniam,Dr,Kamalesh
Gosai,Anand gupta,Dr.Arun Puranic
and Raghu Rao
Associate Board of Directors:
Dr.Soma Avva ,Dr.Ravindra Bathina
Ajay chancani,Dr.Mahesh Desai
Dr.T.A.Gopal,Dr.Urmila Gujarathi
Dr.Haren Joshi , Vijay kapoor
Dr.Prem Khilani,Sharath Pimlaskar

Arsha Vidhya Newsletter - November 2016

Mundaka
Continuation of mantra 2.2.7 and 8....
Brahman is everywhere. How can one recognise it in a particular place? Where one
recognises everything, there alone one has to recognise Brahman also. The buddhi is the place
where everything else is recognised and Brahman also is recognised there. It is called upalabdhisthna, a place of recognition. For the all-pervasive Brahman there cannot be a location.
The word 'divya,' which is an adjective for 'brahma-pura' is also important, it literally
means that which obtains in the heaven. We may think that Brahman is somewhere in heaven.
It is not so. Here, the word means that which is of the nature of illumination, and it is in the
form of consciousness alone. So divye brahma-pure means 'in the buddhi which is conscious'.
Brahman is 'as though' located there. In fact, everything is located in Brahman.
This tman is manomaya: he has the mind as the updhi. Due to this updhi tman
becomes a thinker. This is vyai tman. The samai tman is sarvaj and sarvavit. akara
says, 94 "tman is recognised by the modifications of the mind and hence called manomaya. "
Any thought that obtains in the mind reveals the presence of the caitanya which is invariable.
We understand by anvaya-vyatireka-nyya, the inherence-exclusion method,95 the degree of
reality enjoyed by the thoughts. When a thought is there, caitanya tman is there; when a
thought is not there, the caitanya tman is still there. The caitanya tman is present irrespective
of the thoughts. It is unlike the chair and table, each of which is there in the absence of the
other. But in the clay pot, the pot is not independent of the clay. One does not see a pot without
the clay or some other material. The pot has, no doubt, a reality of being available for
transaction. It holds water, but it does not hold water in terms of reality. The clay remains
irrespective of whether the pot is there or not. The clay is invariable, the name and the form
called pot is the variable. Similarly, the variable thought has no independent reality and the
invariable caitanya tman is satya. It is manomaya which manifests in the form of the various
modifications of the mind.
This tman alone is pra-arra-net: the one who leads the subtle body. It is pra, which
is subtle, and it is also the arra because it obtains within this body.96 Pra-arra refers to the
subtle body. The subtle body itself does not leave the physical body; tman conditioned by the
subtle body, called the jva,97 alone leaves the subtle body and assumes another body according
to karma. From the updhi standpoint alone there is leaving, assuming and so on. The updhi
cannot exit the body by itself, and tman also cannot exit anything, being all-pervasive. The
subtle body moves like the pot space. The pot space moves when the pot is moved from one
place to another. The space that is all-pervasive does not move. The tman is called pra-arranet for this reason too--- all life activities take place only in its presence.

Arsha Vidya Newsletter - November 2016

Further, anne pratihita: the tman abides in the physical body. 'Anne' does not
mean in the food; it means 'annamaye,' in the physical body which is the modification of the
food that is eaten. How does it abide? Hdaya sannidhya: presiding over the buddhi. Hdaya
means buddhi. The tman abides in this body as adhihna, the basis for the buddhi, as the one
who provides existence and consciousness to buddhi. It seems there are two things here,
tman and vara. It is not so. vara covers one's physical body, mind and senses, and the
same vara is the tman. All that is here is one vara alone.
The jva is beginning-less. Because of karma a given physical body is born. Due to
ignorance of its true nature, the jva identifies with its physical body, and thinks it is separate
form everybody. This individuality rarely gets removed. One is born with it, and it will be
there as long as ignorance is there. The individuality is not true as it is born of ignorance. In
order to remove the ignorance alone ruti reveals, "tat tvam asi --- you are that vara who is
sarvaja and sarvavit." Consciousness alone is the truth of all the subtle bodies in the body
politic, and all the physical bodies are not away from that consciousness. All the bodies are
pervaded, blessed and sustained by that consciousness alone. Consciousness identifies with
the totality of all the physical bodies and says "I am vir." At the subtle level it is
Hirayagarbha and at the causal level it is vara. Hirayagarbha includes one's subtle body
and vir includes one's physical body. vara swallows the individuality.
None has any entity. If one wants to gain the status of being an entity, one should go
for the only entity that is there, akara purua. Purua is not really an entity. Purua is the one
because of which everything gains the status of being an entity. When one goes for the
purua, the individuality is swallowed by vara, and what is left out is only one limitless
consciousness that pervades the total as well as the individual updhis. They are mithy,
having their being in tman.
Tad-vijnena: by the knowledge of that tma-tattva. The prefix 'vi' indicates that the
knowledge is born of the teaching of the stra,98 and not of someone's personal experience.
Such knowledge alone would be complete, and would not leave anything to be desired if the
student is a qualified person. The qualifications of an adhikrin are listed by akara as
mastery of the mind and senses, meditation and the readiness to renounce everything.99
Before I can say, 'I am all this,' I should be able to realise that everything belongs to vara,
which in turn removes the sense of 'mine'. I cannot say, "I am everything," and then hold on
to a few things as mine. In renunciation, even if there are a few possessions, there cannot be
a sense of ownership. ama and dama helps to remove the hold of likes and dislikes.
------------------------------------------------------------------------------------------------------------------94 s ih AaTma tSwae mnaev&iirev ivaVyte #it mnaemy> mn-%paixTvat!, (mu{fk a:ym! )
95 Also called the rule of co-presence or absence.
96 a[ zrIr< c a[-zrIr< tSyay< neta SwUlaCDrIraCDrIraNtr< it, ( mu{fk a:ym! )
97 The consciousness that obtains in a given subtle body becomes jva, an individual entity,
when it indentifies with that subtle body.
98

iv}anen ivizen zaacayaRpdez-jinten }anen, ( mu{fk a:ym! )

99

zm-dm-Xyan-svRTyag-vEraGyaeten, ( mu{fk a:ym! )

-to be continued
Arsha Vidya Newsletter - November 2016

Vedanta Dindimah
With the Glossary Tattvaprakasika

.............. Continued from previous issue.

Anamp< skl< sNmy< icNmy< prm!,
ktae ed> b<x #it vedaNtifi{fm>.68.
anmarpa sakala sanmaya cinmaya param |
kuto bheda bandha iti vedntaiima ||68||
sklm! sakalam - everything, Anampm! anmarpam - without names and forms, sNmym! sanmayam
the crystallised Existence, icNmym! cinmayam the crystallised Consciousness, prm! param Supreme
(Reality), ed> bheda the division, kt> kuta - from where?, b<x> bandha - the bondage, kt> kuta from where?, ---Everything is the Supreme Reality, which is beyond names and forms. That Reality is the crystallised
Existence-Consciousness. Where is the division? Where is the bondage?, demands Vedanta. (68)
n tvaTkWyte laekae nama*EVyRicart> ,
vqujRrQ #Tya*Eirit vedaNtifi{fm>.69.
na tattvtkathyate loko nmdyairvyabhicrata |
vaurjaraha itydyairiti vedntaiima ||69||
laek> loka - the person, vqu> vau- the young, jrQ> jaraha - the old, #Tya*E> nama*E> itydyai
nmdyai - by appellations such as these, Vyicart> vyabhicrata - in ever changing way, kWyte
kathyate - is addressed, tvat! tattvt - based on the Real Nature, n na - not, ---he individual is addressed by such ever-changing appellations as the young, the old, etc. In doing so,
declares Vedanta, the people are not addressing the Real Nature of the person. (69)
nampaTmk< ivimNjal< ivbuRxa>,
AnamTvadyuTvaidit vedaNtifi{fm>.70.
nmarptmaka vivamindrajla vidurbudh |
anmatvdayuktatvditi vedntaiima ||70||
ivm! vivam - the world, nampaTmkm! nmarptmakam - constituted by names and forms, #Njalm!
indrajlam a show of magic, buxa> budh - the wise, iv> vidu - know, AnamTvat! anmatvt because the names are not fixed, AyuTvat! ayuktatvt - because it does not deserve to be categorised as
Real, ----

Arsha Vidya Newsletter - November 2016

The wise know that this world, constituted by names and forms, is just an appearance like a show
of magic. It does not deserve to be categorised, because the names are ever-changing to such an
extent that they are not names at all, declares Vedanta. (70)

AeddzRn< mae]Ss<sarae eddzRn>,

svRvedaNtisaNt #it vedaNtifi{fm>.71.
abhedadarana mokassasro bhedadarana |
sarvavedntasiddhnta iti vedntaiima ||71||

AeddzRnm! abhedadaranam - the vision of non-difference, mae]> moka liberation, eddzRn> bhedadarana - taking the division to be correct, s<sar> sasra - life of becoming, svRvedaNtisaNt>
sarvavedntasiddhnta - the established truth of the concluding portions of all the Vedas, ---The vision of non-difference liberates the person, whereas taking the division to be correct pushes
the person into the life of becoming. This is the established truth of the concluding portions of all
the Vedas, declares Vedanta. (71)

n mtaiinveizTva a;a==vezmat>,
muiivRna==Tmiv}anaidit vedaNtifi{fm>.72.
na matbhiniveitvnna bh''veamtrata |
muktirvin''tmavijnditi vedntaiima ||72||

mtaiinveizTvat! matbhiniveitvt - due to the religious fanaticism, mui> mukti- liberation, n na no,
a;a==vezmat> bh''veamtrata - just because of ones
fanatical commitment to a
language, n na - no, ivna AaTmiv}anat! vin tmavijnt without the knowledge of the Self, ---One cannot gain liberation by religious or linguistic fanaticism. Vedanta declares that liberation
cannot be gained without the knowledge of the Self. (72)
-to be continued

Annual day along with inauguration of guru-tirtha, gallery and guru-smriti was done on 20th
November 2016. Some of the photos of the functions are in Wrappers1,2,3 and 4. Detailed
report of the function will be covered in the next issue.....

Arsha Vidya Newsletter - November 2016

-Editor

Satsang with Sri Swami Viditatmananda

PRATA SMARAAM
continued from July 2016 issue...
In these three verses, the nature of the Self is revealed very beautifully by diakara.
atSSmraim id s<S)rdaTmtTv< siTsuo< prmh<sgit< turIym!,
yTSvjagrsu;umvEit inTy< t+ in:klmh< n c Uts'oe">.
prtassmarmi hdi sasphuradtmatatva saccitsukha paramahasagati
turyam, yatsvapnajgarasuuptamavaiti nitya tadbrahma nikalamaha na
ca bhtasa.gha..
Early in the morning, I remember the shining truth of the Self in the heart, that which is ever
present, the limitless Awareness, the supreme goal of sannyss, known as the fourth, which
always witnesses dream, waking, and deep sleep. I am that undivided brahman and not an
aggregate of elements. Prta, early morning. Smarmi, I remember. Hdi, in the heart, by which
we mean the mind. Sasphurat, shining. tmatatvam, the truth of the Self.
I can recognize the Self, which is the truth, in my heart or mind only when I withdraw my
attention from everything else
In the early morning, at dawn, I remember. Remembrance is possible only when you already
know something. Remembrance and memory presuppose experience. You can only remember
what you have already experienced. When a teacher says that he remembers, he already knows.
So what is it that I remember? I remember the truth of the Self. What is the nature of this Self? Its
nature is to shine. Where is it shining? It is shining in my heart. The truth of the Self is that it is
shining in my heart. In fact, we should not say the truth of the Self because the Self is the truth. We
can say the truth that is the Self, or the truth of the Self to mean the truth of what I consider myself
to be; the Self implies the I.
The Self is all-pervasive, and therefore, it shines everywhere. However, it shines most
wonderfully in the mind. Even though most surfaces reflect the rays of light off our faces, the
mirror reflects the face most clearly. Similarly, even though the Self is everywhere, the heart or
mind is the place where the Selfshines most gloriously in its own light. It is here that the Self or
tm is recognized in its true nature. When can I remember the Self that shines in my heart? It is
when my attention is focused only upon my heart, which means that my attention is withdrawn
from everything else. My attention should be on whatever I want to see. For example, if I want to
see something through a pair of binoculars, I must first look in the direction of the object and then
focus on the object; it is a means of seeing and should be focused properly on the object. Just as we
need to focus the binoculars, so also do we need to direct our minds toward the Self in order to see
it clearly. My attention should be focused on the subtlest aspect of my Self.For that, my mind
should be free from the preoccupation with everything else. It should be directed to the core of my
being. By core, we do not mean any particular place. By heart we do not mean any particular place
8

Arsha Vidya Newsletter - November 2016

either, even though the heart is conventionally the focus of attention during meditation. In the
Yoga-stra, the heart is recommended as a place of concentration in order to meditate and,
therefore, it is customary to use the word heart, but by the use of the word heart we mean the core
of ones being, the core of ones mind, that from which the idea of I originates. Thus, I concentrate
my attention on the I. The Self shines in the core of my being, the core of my heart, my mind.
What I take myself to be determines how I think or act
What do I think I am right now? Right now, I take myself to be a man or woman, a speaker or
listener, a doer, an enjoyer, a limited being, an ego etc. For example, right now, I am a speaker and
you are a listener. Later, it is possible that I may become a listener and you may become a speaker.
At lunch, I become a bhokt, an enjoyer. After lunch, you may become a walker and I may become a
sleeper. How can it be possible that I can be a speaker or listener or doer or an enjoyer? How is it
possible that I can be so many different things?
An example of this is the nature of crystal. What is the true color of crystal? If you put a
yellow flower in front of a crystal, it appears to be yellow; if you place a blue flower, the crystal
appears to be blue, and so on. The crystal seems to be changing its colors all the time. In reality a
crystal is transparent. It does not have a color of its own. If it looks into a mirror to determine its
color, it will see that it is yellow sometimes, blue at some other times, and so on. Similarly, I look in
the
mirror of my mind and declare myself different every time. When I am talking I say I am a
speaker, I call myself a listener when the ears are listening, and I say I am a thinker when the mind
is thinking. In fact listening takes place at the level of ear, but on account of my identifying with the
ears, I say that I am a listener. Talking takes place at the level of speech, but on account of my identifying with my speech, I say I am the speaker and, similarly, thinking takes place at the level of the
mind, but on account of my identifying with the mind, I say I am a thinker.
We are what we take ourselves to be. It doesnt matter what we really are;what matters is what we
take ourselves to be. In the same way, it doesnt matter what an object is, what matters is what we
take it to be. For example, in the twilight, I mistake a rope lying in front of me to be a snake. Even
though it is really a rope, my reaction is based upon what I take it to be. I see it and I jump, but
someone else who sees it for what it is, may wonder why I am jumping. He sees a rope, but I see a
snake. I am not jumping at the rope; I am jumping at the sight of the snake. Thus, I respond to a
situation based upon how I see it. What is important in our lives is what we understand and how
we interpret it. We generally live in the world of our own interpretations. How we interpret
something may be quite different from how it is in reality. We rarely live in the objective world, the
world as it is.
Whenever I meet you, it is not to you that I respond; instead, I respond to the person you are in my
interpretation. If my interpretation is that you are my friend, my behavior is of one kind. Otherwise,
my response to you is different. If I interpret that you dont like me, my response is of one kind; if I
interpret that you like me, my response is of another kind. It doesnt matter what you are!We dont
understand why someone acts in a certain manner or talks in a particular way, but, he has a perfect
justification for his actions. From your stand point you are an angel, but he does not think so.

Arsha Vidya Newsletter - November 2016

More often than not, there is no compatibility between what the realities are and what we take them
to be.Therefore, there are all kinds of conflicts and misunderstandings. It is not what I take myself
to be, but what I am that is important.
Every false notion of the Self is the cause of sorrow
Right now I take myself to be a speaker, listener, thinker, talker, man, woman, father, or
mother, or to be successful, unsuccessful, handsome, not beautiful etc. There are infinite such
complexes. Every complex is a source of sorrow, sadness, and pain. Even if I take myself to be
good-looking, it is a cause for sorrow. If I take myself not to be good-looking, it is, of course, a cause
for sorrow. Similarly, taking my self to be successful can also be as much of a cause for sorrow, as
is taking myself to be unsuccessful. The former is a cause for sorrow that is yet to come, while the
latter is a cause for immediate sorrow.Every false notion about my self is a cause of my sorrow and
unhappiness. Vedanta explains to us there is no basis for our sorrow and unhappiness, other than
our own misconceptions or misapprehensions about the Self. This misapprehension of the Self also
causes a misapprehension about the world.Thus, my projections upon my Self extend to the people
around me and then to the world around me.

Tatvam is the truth, and anropita tatvam is that which is free from adhyropa, superimposition. tmatatvam is the truth free from superimposition or the reality of the truth about my Self.
Right now I have a notion about myself. We meditate upon ourselves all the time and that
meditation determines our whole life. At any moment, I am as good as I take myself to be. All my
thoughts, desires, actions, and responses are determined by what I take myself to be. For example,
when I am sitting on the dais, I have a notion that I am a teacher and you have the notion that you
are listeners or students. Sometimes, the notions are confused, leading to lots of problems. What I
do is determined by what I take myself to be. What I take myself to be determines the way I think,
desire, and respond. It is not determined by what I really am, but what I take myself to be.

tmatatvam smarami, I meditate upon the true nature of myself and that is possible only
when I let go of all the roles. I recognize that I take myself to be the speaker because of my
identification with the organ of speech. Therefore, I let go of all identification: I am not a speaker,
hearer, thinker, walker, enjoyer, father, or a mother; all these are just roles I play. I meditate early in
the morning upon the true nature of myself that is devoid of all the roles. Then who am I without
these roles? Who am I meditating upon? The second line says sat cit sukham. Sat is Existence, cit is
Awareness, and sukham is nanda, Happiness. Sat is that which is, it is always present and can
never cease to be.
The Self is cit
Cit is ever-shining, self-effulgent, shining on its own. Only one thing in this creation is
self-effulgent; everything else shines after it. For example, the sun shines and the moon also shines.
The difference is that the sun is shining in its own light whereas the moon is shining in the reflected
light of the sun. The sun is self-effulgent; that is, it does not need any other source of light but its
own.The part of the moon which shines is illumined by the sun; the other part which is not
10

Arsha Vidya Newsletter - November 2016

illumined by the sun does not shine. That is why there are variations in the moon, but no variations
in the sun. There is no crescent sun. The sun is eclipsed occasionally, but there is no other change
because the sun is self-shining unlike the moon. Similarly, the electricity shines and the bulb shines
after it. The bulb is not self-effulgent; it can only shine when it has the grace of electricity.
Nothing in the entire universe is self-shining, although we say that the sun is self-shining for
illustrative
purposes. From a Vedantic standpoint, the sun isalso not self-shining. Does the sun
always shine? For whom does the sun shine? It shines for the sighted person. Is it not so? Does the
sun shine for the blind person? Does it shine for the sleeping person? The sun does not enter into
my dream world, or sleep world, or exist when I close my eyes. By definition, that something is
self-shining implies that it shines in all conditions and in all situations without being dependent
upon anything else. In fact, the sun shines because my eyes illumine the sun. The sun does not
shine for me when I close my eyes in the waking state or in my dream or when I am sleeping; you
can say my eyes illumine the sun. The eyes are also not self-effulgent. It is the mind that illumines
the eyes. When the mind is not behind the eyes, the eyes cannot perform their function. Often, even
though something is present right in front of me, I dont see it. I dont see what I am looking at
when my mind does not direct my eyes to see it. I am not attentive then. Our eyes cannot perform
the action of seeing if they are not backed by the mind. We can say that the eyes shine because the
mind shines. However, the mind is also not self-effulgent. The mind can shine only when it is
illumined by Awareness, when it is illumined by the Self. The mind shines in the light of
Consciousness, Awareness, or the Self.
In the example of the sun and the moon, the world shines at night because the moon shines;
the moon shines because the sun shines; the sun shines because it is self-effulgent. In truth, the sun
shines because my eyes shine; the eyes shine because the mind shines; the mind shines because the
Self or the Consciousness shines. What causes the Self to shine? The Self shines because it is its
nature to shine, the Self cannot but shine. It shines effortlessly. It is cit, self-shining.

tmev aNtmnuait sv tSy asa svRimd< ivait.

tameva bhntamanubhti sarva tasya bhs sarvamida vibhti
Everything shines after him who alone shines. By his light all this shines variously.
The I is ever shining; it is self-effulgent. When it is pitch dark and I ask you, Are you
there? You say, Yes I am here. How do you say you are there? Do you see yourself? In order for
you to determine your presence, you do not need a flashlight. You do not need to think whether
you are there or not. You dont need to think, touch, or see. You dont need to do anything to know
your own presence. Is that not so?
The Self is sat
How do you know that you are? Is it because the sun is shining? Is it because your mind is
thinking? What is it because of which you know that you are? You do not need anything to know
that.That I am is a self-revealing fact. Therefore, the sense of I am is cit, self-shining, and it is
always there, sat. It cannot be that the I is not there at any point of time. During the waking state, I
am always saying, I am, I am. The I am is always there behind all my knowledge and cognition.
Is it not so?

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When I say I am a father, son, woman, tall, short, happy, unhappy, speaker, or singer, the I
am is constant. This I am informs all the roles just as the actor informs all the roles, whether of a
beggar, king, or minister. Even there, I am informs all the roles. Can there be any time in the waking state when the sense of I am ceases to be? Is it possible for me to ever experience that I am
not?
Sometimes I may get lost and not be present in a particular place and then I am not there.
However, I am there at some place. Whether lost or not lost, happy or unhappy, the reality of I am
can never be denied. Even for me to be lost, the fact is I have to be there to begin with. For me to
meditate upon I am not, I have to be there to begin with. Is it not so? The meditator must be there
to meditate upon anything; therefore, can you meditate upon I am not? The experiencer can never
be denied. The sense that I am is constantly flowing as the substratum of all of my thoughts and
cognitions.
A similar experience exists even in a dream; I may have a different body, I may be in a
different world, and I may have a different experience, but that I am is an undeniable fact! How
about the deep sleep state?
Can you say that you do not know anything in deep sleep and that maybe you are not
present in that state? If you are not present or did not exist in deep sleep, who is it that wakes up in
the morning? When you wake up in the morning do you say that I, the one who was not there,
have woken up? You would say that I, who was there, have woken up! When you wake up in the
morning, do you think you have come from nowhere? Or do you know that the I who went to
sleep is the I who has woken up? We all have the cognition upon waking up that the I who went
to sleep is the same I who has woken up!
Sometimes we do wish that a whole new I wakes up and this sasra vanishes. We all wish
to start all over again! But no such luck; we are stuck with this I! The one who wakes up is the one
who went to sleep. I know this very well. When I wake up in the morning, it is not that a previously
non-existent I comes into existence. I do know that the I, who has always been, was sleeping and
is now awake. That shows that even in deep sleep, the I remains present. It is a continuous
existence.
For example, the one who was here yesterday is sitting here again today. Isnt our
recollection or recognition that the one who was sitting on the chair yesterday is the one who is here
again today? The I am is always there; it is never that I am is not. Whether I am bad or good
keeps on changing, and where I am changes and what I am changes, but that I am never changes. I
am is ever present in all the three states of existence: waking, dream, and deep sleep. Sat means
that it is ever existent.
Why does the I exist? The pot is because the clay is; when the clay is not, the pot is not. The
clay is because of its molecules; when the molecules are not, the clay is not. The molecule is because
of its atoms; when the atoms are not, the molecule is not. The atom is because of its atomic particles.
Similarly, every effect exists because of its cause. This chain of cause and effect should end somewhere. Where does it end? It ends in the Self. The Self is and therefore, everything else is. There is
no cause beyond the Self. This asking of why has to come to end at some point; I am because I am.

-to be continued

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Pearls of Wisdom, Pujya Sri Swamiji

Pujya Swamijis Pearls of Wisdom is popular among his disciples. They are very cryptic statements
impregnated with deep meanings based on his vision of sastra. A thorough commentary on it with
quotes from pramanas Upanishads, Gita , Brahmasutram and other prakarana grantas will help
everyone to understand it better. With this in view sometime back I requested Swamiji
Shuddhabodhananadaji to contribute articles. He gladly agreed and hence this article.
-editor

Pearl 1

A child trusts its parent totally and feels fully secured. So

too an adult must learn to trust Ishwara totally.

Who is Ishwara (the ultimate God/Divinity principle)?

Consider the following Upanishadic statements:
Sarvam khalu idam Brahma. All this jagat is Brahman (Ch.U.3-14-1). Ever-existent principle
sat alone was there before this Creation. (Ch. U. 6-2-1). Brahman is the knowledge principle which
itself is happiness principle. (Br. U. 3-9-28). This Brahman is limitless eternal happiness unlike
fleeting sense-pleasures born of contact between senses and the sense objects (Br. U. 4-3-32/bhsya).
All these statements establish that Brahman, the pure awareness principle (chaitanya) is the basic
existence, knowledge and happiness principle. It is the ultimate reality, the basis (adhisthna) of
entire seeming Creation. Brahman is actually non-dual, totally free from Creation. Yet, due to its
ignorance through the creative power called my shakti it falsely appears as jagat.
Brahman conditioned by the creative power my gets the status of Ishwara. Brahman is the
true nature of falsely appearing trio called jiva, jagat and Ishwara. But for practical purpose no distinction is made between Ishwara and Brahman in the realm of vyvahrika-satt, the empirical existence. The Creator principle of Ishwara effects the birth (utpattti), sustenance (sthiti) and dissolution
(laya) of the entire cosmos besides being the dispenser of results of actions (karmaphala-data). He is
omniscient, omnipotent, omnipresent and satyasankalpa (true in resolve). Ishwara is totally indispensable to all who have no abidance in the direct knowledge of Brahman. So long as we are identified
with our embodiments and interact with the world, Ishwara is our friend, philosopher and guide.
Everyone can claim Ishwara as the most dear and intimate entity who never deserts those who seek
him. He is the only one in the entire cosmos who can be called mine with full confidence keeping
ones hand on the chest. There may be many others who would like to help us, but their capacity is
very limited. At best they can accompany us up to the burial ground or the crematorium.

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Where is Ishwara?
In fact the question should be where Ishwara is not? Everything including all of us is
Ishwara. There is nothing other than Ishwara. There is only Ishwara. This is the truth and nothing
but the truth. And yet, in our ignorance we imagine him to be different from us yonder the clouds
or sitting in heaven, Vaikuntha, Kailsa or Brahmaloka. Someone said that these are his care of
addresses! The permanent address of Ishwara as disclosed by Lord Krishna is our heart
(antahkarana) (B. G. 18-61). He is always there in all the living beings as antarym (indweller)
enabling all our functions at the levels of our gross body, vital airs (prnas), mind and intellect.

Here is an interesting incident about Ishwaras abidance in our heart. Mahabharata war was
over. Dharmaraja was coronated. One fine afternoon Droupadi asked Lord Krishna rather in a tone
of complaint as to why he delayed rescuing her when she was humiliated and insulted in the royal
court of Kauvravas. Krishna replied: Droupadi, please recall how did you address me at that time.
You said, Oh, Vrindvanavihri. I had to come from Vrindvana. Obviously delay is bound to be
there. Again you called, Oh, Dwrkdhisha, I had to go to Dwrk and return. But when you
addressed me as Oh, Hridayesha (indweller), I was there the very same moment.

How to invoke Ishwara?

Everything is Ishwara. All names and forms are Ishwara. He can be invoked in any name
and a form that appeals to oneself. But one should bear in mind the Ishwara that I invoke in this
name and form is the same invoked by others with different names and forms. Criticising and
condemning other names and forms of Ishwara is neither religion nor devotion. It is fanaticism
exhibiting ones ignorance by condemning indirectly the very divinity principle one adores in a
different form. There cannot be any superiority or inferiority. Everything belongs to Ishwara
because he only created the entire jagat. Actually there is nothing that we can give to him which
truly belongs to us. If at all there is something that is exclusively our own, it is our
self-ignorance and consequent defects in our disposition. Ishwara is ready to receive it and return
after thorough cleansing provided we have staunch unconditional love (devotion) towards him. He
is a master dhobi (washerman). The devotion (bhakti) is limitless love towards Ishwara
(Narada-bhaktisutra 2). That love does not expect something in return. It is not a barter deal.
To actualize our love externally, Ishwara accepts anything offered by us with total sraddh
(trust) in him. It can be a leaf, flower, fruit or water (B.G. 9-26). Our worship and offerings should
be always with due sraddh (trust). Our sraddh is Ishwaras food. He enjoys sraddh (Brahmandapurna, Adhytma Ramyana, Kishkindhakanda, 4-30). Ishwara has no duty because he is
poorna (limitless happiness). He has nothing that is not accomplished nor he has anything to be
accomplished. Yet he is always engaged in actions for lokasangraha (welfare of the world) (B.G. 322). Ishwara is bhaktavatsala kind to devotees. He incarnates from time to time to protect the
good, punish the wicked and to establish dharma (B.G. 4-8). Love (devotion) with total sraddh
alone is the best means to invoke him.

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Ishwaras assurances
Ishwara has assured beyond any trace of doubt that he will safeguard the welfare of earnest
devotees and protect them. Here are some of such promises. I look after the welfare (yoga-kshema)
of those who always think of me with total surrender and single pointed attention (B.G. 9-22).
Arjuna, know for certain that my devotee never comes to ruin (B.G. 9-31). In Ramayana we have a
glaring instance wherein Lord Rama announces his vow as Ishwara. Vibhishana with his four
minsters seeks asylum at the feet of Rama. Sugriva counsels Rama that they be killed since demons
can never be relied upon. Rama smiles and gives an inkling of his power by saying that he can
destroy and again Create the cosmos in a trice. Then he declares: My vow is to grant fearlessness
from all beings to the one who surrenders me even once and entreats saying, Oh, Lord, I am
yours (Brahmandapurna, Adhytma Ramyana, Yuddhakanda, 3-12). In the entire history of
Puranas and Divine incarnations, never a devotee has come to ruin having trusted Ishwara.

Ishwara is totally trustworthy

From the foregoing observation it should be clear that the only entity in the entire cosmos
worthy of our total trust is Ishwara. Our trust in Ishwara is wavering because we link it to the
fulfillment of our unending desires. For majority of us, God is great, when our desires are
fulfilled. Otherwise God is fraud! More often than not when we think that our prayers are not
answered, we loose our trust in Ishwara. Actually prayers if taken to properly can never go
unanswered. It is said that genuine prayers result in four types of responses from Ishwara as the
case be. (i) Come on, take this what you want. (ii) It is not yet time to get what you ask for. (iii)
My dear, what you ask for is not good for you. (iv) My Child, I have better plans for you. But we
are so obsessed with the fulfillment of desires that we totally ignore the other possibilities. What is
needed is full
confidence with a sense of total security in what Ishwara does for us. It is for our
good in the long run.
To speak in legal language, our trust and confidence in Ishwara must be like handing over
our power of attorney to him. If we cannot do that, of what worth is our devotion (love) in the
absence of unquestioned sraddh, (trust, faith)? Let us rest assured that Ishwara is love incarnate.
He has no iota of selfishness. There is nothing that he needs. He is poorna ever-existent limitless
happiness without any trace of sorrow. Let us have total trust in him as that of an innocent child in
its parent wherein it always feels secure without any doubt about it. The trust must be deep rooted
as in the case of a gigantic tree that is evergreen and not superficial like paddy plants which dry the
moment the field becomes dry.

-------------------------------------------------------------------------------------------It is hereby requested that similar type of articles( based on pearls of wisdom) from Swamijis and Swaminis
in Arsha Parampara. Articles not exceeding 3 pages preferably using English font URW Palladio IT and
sanskrit 99 font size 11/12 may be sent to our ocial email address :- avgnl2014@gmail.com .....Editor

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The First Anniversary and Shradhanjali

Of Pujya Swami Dayananda Saraswati
Held At The Constitution Club Of India, New Delhi on 30th September 2016
Chief Guests :
1.Sri Mohan Bhagwat: Sarsanghchalak, Rashtriya Swayamsevak Sangh (R.S.S)
2.Sri M. Venkaiah Naidu: Honourable Minister of Urban Development, HUPA and I & B
Guests of Honour:
1. Dr. Subramanian Swamy: Member of Parliament (Rajya Sabha)
The programme started with a floral tribute to
Pujya Swamijis portrait lead by Swami
Suddhananda (Chairman, Swami Dayananda
Ashram-Rishikesh) followed by the Chief Guests,
Guests of Honour & all the Swami & Swamini
students of Pujya Swamiji. This was followed by
the felicitation of the Chief Guests & Guests of
Honour.

Sri M.P. Narayanan Former Chairman Coal

India Limited.

Chief Guests & Guests of Honour

The next speaker was Sri Venkaiah Naidu. He

said in his speech that essential concepts of the
Hindu religion were explained in a simplified
way by Pujya Swamiji. Pujya Swamiji has been
accepted globally as torch-bearer of
sanatanadharma.The best gratitude and respect
we can show to Pujya Swamiji is to follow his
teachings and render service to the people.

Swami Suddhananda Ji - Floral Tributes

The Master of the Ceremony was Mr. R. Vivek

Swami Santatmananda Saraswati rendered the
invocation followed by the Welcome address by
Swami Santatmanada

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Dr. D. Gopalakrishnan (Professor &

Chair Department of Periodontology, Dr. D.Y.
Patil Vidyapeeth, Pune purva ashrama
nephew of Pujya Swami Dayananda Saraswati
recollected memories from his grandmother
telling him that how Pujya Swamijis Guru
Swami Chinmayanada Saraswati consoled her
on Pujya Swamiji being given the sanyasa
diksha that she ought to rejoice in giving birth
to son like Adi Shankara who was verily Pujya
Swamiji rather than grieve that her son has
become a Swami. He also said that how Pujya
Swamiji lived true to his name Daya. Pujya
Swamiji still continues to bless and guide every
one compassionately.

On behalf of the Arsha Vidya Parampara Trust,Swami Suddhananda Saraswati & Swami
Santatmananda Saraswati made an appeal to make
a memorial for Pujya Swamiji in New Delhi. Sri
Venkaiah Naidu had promised that a memorial for
Pujya Swamiji to be constructed in New Delhi will
be considered as per the rules & regulations of
Government of India.
Swami Viditatmananda Saraswati(President
Arsha Vidya Gurukulam, Saylorsburg, USA).
Swamiji said in his speech that Pujya Swamiji
taught the world that one should not be a mere
consumer but a contributor. He said that Pujya
Swamiji not only taught that but he lived as an
example of that.
The next speaker was Swami Paramathmananda
(Convenor Hindu Dharma Acharya Sabha).
Swamiji said in his speech that in the last
century 90 % of all wars/conflicts were due to
religion as per the reports of the research scholars.
Mutual respect between religion is the only what to
bring down such conflicts. He also said that the
Israel Government honored Pujya Swamiji at the
Israel Asia Faith Leaders Meeting held at Jerusalem
in Israel in September 2016 by arranging a lecture
on his name as Swami Dayananda Memorial
Lecture as Pujya Swamiji was the one to get the
historic Hindu Jewish Declaration signed in 2007.

Dr.Gopalakrishnan

Dr. Subramanian Swamy said

Pujya
Swamijis teachings are to be read and followed
by every individual as it inculcates values. He
also emphasized that it is pertinent to make a
memorial in Delhi for Pujya Swamiji as per the
appeal and request made by the Arsha Vidya
Parampara Trust.

Dr. Vaidya Subramanian, Dean Sastra

University, in his speech said that when the
state of Uttrakhand was severely affected by
floods the Vice Chancellor of the University
Mr.R.Sethuraman decided to bring the
orphaned children to Tamil Nadu for giving
education. It was Pujya Swamiji by his
fore-sight and in consideration of the
difficulties in transferring children from one
state to another, advised us to give the children
vidya-dhanam in their own State. In order to
honour Pujya Swamijis words Sastra
University made a
special chair for Pujya
Swamiji as the Swami Dayananda Saraswati
Chair for Indian Dharma and Values.

The next speaker was Sri Mohan

Bhagawat. He said that all the Hindus Religion
Saints are National Heroes. At the time of
aggressive religious conversion, Pujya Swamiji
raised his voice opposing that Conversion is
Violence. We all cannot become saints, but we
can follow Pujya Swamiji as his teachings are
not only for the nation, but the entire world.

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Audience

This was followed by vote of thanks by Swamini Brhmaprakasananda(Arsha Vijnana Gurukulam,

Nagpur)
The programme ended with National Anthem.
Other Swamis who participated in the program included:
Swami Prabuddhananda Saraswati New Delhi, Swami Chidrupananda Saraswati - Hubli & Swami
Purnatmananda Saraswati Arsha Vidya Gurukulam, Coimbatore.
Other members of the Organizing committee in the programme included Sri. Ramasubramanian
Delhi Tamil sangam Secretary, Mr. G.S. Kannan Muth Thamizh President, Mr. M.N. Krishnamani,
Mr. G.S. Mukund & Dr. R. Vaibhav

-Report by

Invocation

Dr. D. Gopalakrishnan Professor & Chair Department of Periodontology, Dr. D.Y. Patil Vidyapeeth, Pune purva
ashrama nephew of Pujya Swami Dayananda Saraswati

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Gita Saptah Camp by Swami Sakshatkrtananda

at Rishikesh from Nov 02 to Nov 09 2016
Swami Sakshatkrtananda organised a Gita
Saptaha Camp in Kovilur Vedanta Mutt,
Rishikesh in view of the non-availability of our
ashram during that period. Swami
Sakshatkrtananda camped in the mutt a week
earlier along with committed students led by
Kumara Chaitanya to convert the infrastructure
for conducting camps at the mutt. It was a
highly challenging task. The needs of the
students were meticulously visualised and
provided for by Smt. Visalatchi ammal and her
team.

The schedule was tight. Meditation at 6:45 was

followed by three classes in the forenoon with
appropriate breaks. One class was there in the
evening and a satsang in the night. After four
days the classes were extended from 60 minutes
to 90 minutes sometimes. The last two days we
had six classes.
Since all the students had studied the Sastra
thoroughly during 2010-13, covering the entire
Gita mulam in one week was a pleasant
journey. Swamiji started with Adyasa Bhasya
and the upodgata Gita bhasya of Bhagavan
Sankaracharya. Swamiji covered all the slokas
and relevant Bhasya extracts totally from his
memory. This should have inspired the
students
to memorise Gita and significant
bhasya vakyas. Swamiji made it a point to
unfold the connections from chapter to chapter
and within a chapter Sloka to Sloka and within
a Sloka paada to paada. The flow was unfolded
beautifully and it was an unique opportunity to
see the tightness of slokas and chapters.

The camp started on Nov 02 2016 at 6 45 AM

after Puja to Lord Karpaga Vinayakar. Swamiji
explained the circumstances which led to the
camp. The camp was attended by nearly 100
people. Around 12 of them were Swamijis and
Swaminis. A substantial part of the rest were
students from 2010-2013 course in Anaikatti.
Some of the foreign students from this course
were there in this camp. The atmosphere was
reminding us of the enthusiasm that was witnessed in Anaikatti during 2010-2013.

Connections were given wherever needed to

Gita Slokas across chapters, Bhasya, Gita Home
Study Course, and Pujya Swamijis teachings in
the three year course. Significant grammar
points and vigraha vakyas were highlighted to
understand the meaning of words contextually.
Popular misunderstandings in a few places
were highlighted on a cautious note. After the
camp, one cannot but keep the vision of Gita in
terms of the importance of Karma Yoga in
integrating the teaching with daily life.

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On 9th morning the Gita saptah as such was over. Students offered their reverence to Swamiji
by way of showering flower at his lotus feet and received the prasada. Few campers -- Ravi
Malhotra, SudhaRavi, Mark Hertel ,Lalitha Ramachandran, Lakshmi(Russia) and Swamini
Brahmaprajnanada Sarasvati spoke about the camp experience.

That afternoon Gita parayanam was done under Swamijis guidance and culminated with an
Arti. The following day 10th November there was an abishekam and Puja to Pujya Swamijis
Adishtanam by Swami Sakshatkrtananda. All the participants expressed a desire to have the
next camp dates announced.

-Report by A.S.Venkataraman, Chennai,Camp Participant.

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Two Week Vedanta Course held in September-October at

Saylorsburg Gurukulam

The two Week Vedanta Course for the year 2016 was held
at Saylorsburg PA from September 26 to October 8, 2016.
Approximately 50 students participated in this camp.
Swami Tattvavidanandaji taught Bhagavad Gita Chapter
17 and Swami Pratyagbodhanandaji taught
Shivamahimna Stotram. Suddhatmaji taught chanting.
Pandit Mukesh Desaiji conducted Hindustani Music
classes. Panditji also enlightened the evenings with
melodious Bhajans Presentations every evening. Yoga
classes were conducted by Lance Daniels.
Kalpesh
Jasapara taught Sanskrit Classes.
Registration was complete during the day on September
25th. Suddhatmaji held the orientation in the evening.
Suddhatmaji explained the camp schedule and provided
information about the facilities available at the
Gurukulam.
Swami Tattvavidananda Saraswati taught Gita Chapter 1.
Chapter 17 continues from Chapter 16, the discussion
between Bhagwan Shri Krishna and Arjuna.Bhagwan
gives an exposition on faith, Yajna, tapas and daana.
Sattva, Rajas and Tamas Shradhas are also explained.
Further the proper performance of Duty,speech, the
importance of silence(Mauna) are explained. Swamiji
talked on the significance and importance of OM. All
these activities are to be performed with utmost Sraddha
says Bhagwan Shri Krishna.
With the conclusion of this chapter, Swamiji will take up
the last Chapter, Chapter 18, from the Gita during the 6
weeks Vedanta course that follows next week.
Swamiji conducted guided meditations every day.

Swami Pratyagbodhananda unfolded Siva-Mahimna

Stotra and connected stories and its importance in
knowing Brahmavidya.

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A group of the students from the camp presented a short drama Yaksha Prasna. Under the
Direction of Savitri Maniji. It is a dialogue between Lord Yama and Yudhisthira. The presentation
was very much appreciated by the all the students and the visitors.
Suddhamtmaji taught the Vedic Chanting classes. Chanting included mantras from Taittirya
Upanishad, Purusottamayogah, the Gita and Shivamahimnah Stotram. Suddhatmaji explained how
to chant the mantras properly and answered questions.
Pandit Mukesh Desaiji taught the Hundustani Classical Music. For this class Panditji presented
Raga Sampurna Malakaunsa in Rupak Tal and Raga Bhairavi in Bhajani tal.
Navratri was celebrated and Pradosha Day Puja was performed at the gurukulam Temple during
the camp.
Spoecial thanks to the kitchen staff for their work to provide delicious Thanks to Priests Sri
Ravichandran and Sri Ganesa for performing traditional pujas.
Suddhatmaji and the staff, the teachers, and volunteers worked hard during the camp to make it an
enjoyable event..
The camp ended on October 8 , 2016.
-by Arvind Bagal
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CHILDRENS SUMMER CAMPS AT

SYLORSBURG U.S.A.2016
The Summer camps in Sylorsburg started from July 10th to 5th September including two Patrons
camp.
The first and the second Childrens camp started on 10th July and ended on 23rd July. In the first camp
the children were taught Dakshinamurthy and Prathasmarami slokas,Vedic Heritage were taught to the
children by Br. Radha, Br.Girija and Ishwarya. At the end of the camp there was a
cultural show. The
cultural show was showcased by Savithri aunty. Since the children were unaccompanied by parents they
were taken care of by counsellors. The whole program was assisted by Om uncle,Bala Murthy,Surya,
Hasit Parik. Yoga classes was conducted by Lance Daniel,
Dharma Prakash and Ishwarya. A Field trip was arranged for both the camps.
In the second Camp the children were taught Chanting and Vedic Heritage. At the end of the camp there
was a cultural show by the children trained by
Savithri aunty, Br.Radha and Br. Girija. Yoga
Demonstration was done by the children.
Family Vedanta Course I was conducted by Swami
Viditatmananda. Swamiji took Vivekachudamani
from 192 onwards.
Family Vedanta Course-II. In this Camp Children
took active participation in all the
classesChanting, Vedic Heritage, Sanskrit
Yoga and Meditation. The teachers did their best in
delivering the
culture of India. The course ended
with the cultural show. The talents of the children
were brought forth by Savithri aunty, Br.Radha and
Br. Girija.

Dance by teens

camp fire

Guru Purnima

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Family Vedanta Course III. This being the last family

camp of the summer, Children enjoyed every bit of their
stay. In this camp also Chanting, Vedic Heritage, Yoga
classes were conducted by the teachers at all levels. The
camp no doubt ended with the cultural show by the
children. The Children also participated in the 30th
Anniversary of the Ashram.
The Purna Vidya teachers Training program was also
conducted. In this Program the parents, Professionals
and house holders were given training on how to
value class
conduct a Purna Vidya classes. Savithri Mani taught
them how to conduct Purna Vidya classes on a weekly basis. She also taught how Purna Vidya
program enhance children memory power and concentration. Meditation class was conducted by
Br.Girija and chanting class for the participants was conducted by Br.Radha. There was a cultural
show organised by the participants at the end of the camp.

The Patrons Vedanta course 1- In this Vedanta course

Swami Tattvavidananda taught Guna svarupa and
Swami Pratyabodhananda
taught Vrithraasura
Chatusloki
The children of the camp were taught Vedic Heritage
and Chanting. A cultural show was organised depicting
Janmastami by Br.Radha and Br.Girija. A piata play
was organised for the children on the occasion of
Janmastami.

Vedavyasa Guru

The Patrons Vedanta course 2.In this camp Swami T.V taught Gunatita and Swami P taught
Mangalacarana sloka. The Children of the camp were taught Chanting, Vedic Heritage and
Meditation by Br.Radha and Br.Girija A cultural show
was organised depicting the life of Saint Thyagaraja. A
musical extravaganza supported by Mrs Bharathi Ram
and her daughters Vihisha and Havisha. The whole summer camps went on very well with the support by the
Temple priests with the morning and evening arati. A
sumptuous food was provided by Mr. Ramachandran
and his team. More than this
Suddhatmaji and his
team helped in
accommodation and stay for the
children and family.
Vedic heritage class

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AIM for Seva will be participating at the

Mumbai Marathon 2017
AIM for Seva is delighted to inform you that we will be
participating
in the Standard Chartered Mumbai
Marathon 2017.
This is the first time AIM for Seva is taking part and we are extremely excited.
Being the largest marathon in Asia, we see it as an excellent platform to share
how AIM for Seva has been educating rural India, through the unique concept
of Free Student Hostels.
We hope you can support us at the Mumbai Marathon and help us to fulfill
Pujya Swamijis vision of creating a brighter future for socially and educationally
disadvantaged children. By 2020, AIM for Seva plans to set up 50 more hostels
in some of the countrys most backward regions.
Please visit - https://www.unitedwaymumbai.org/ngo-517 - and support us.
Do share the word with your friends.

AIM for Seva

Srinidhi Apartments - Desika Road - Chennai - 600 004
Phone: +91 44 2498 7955 / 2498 7966, Fax: +91 44 24987977 - Mobile: +91 95000 60153
E-mail: aimallindiamovement@gmail.com

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SWAMI VIDITATMANANDAS CLASS

Swami Viditatmananda taught Brhadaranyaka Upanisad bhasyam of mantra 4.4.22 Sa va esa
mahanaja Atma. to students of long term course at AVG, Anaikatti between Nov 16, 2016 and
Nov 21, 2016.

In this mantra Sage Yajnavalkya glories

Paramatma. A Jnani recognises himself as
Paramatma. The seekers perform yajna, dhana and
tapas to get the required mental purification to
understand atma. They give up desire for
progeny, wealth and svarga, which are means for
this world, pitru loka and svarga loka and live a
life of renunciation. They gain moksha. They are
not tortured by guilt and hurt. They do not have
regret for what is done and not done.

wanting person, who has a sense of inadequacy

will desire to do some activity. How can Isvara,
who is not a wanting person desire to do?
A: Isvara desired out of freedom and out of
happiness. It was a non-binding desire. As karma
phala dhata, to give the result of the punya and
papa to the Jivas he created the universe.
Q: What do you advice the long term course
students to do after the course?

During the classes Swamiji explained what should

be the attitude, values and life style of the seekers.
He said that we need not be diffident being a
Hindu. We need not be
apologetic for
worshipping murti. Murti
worship is a great
contribution of Hinduism. It makes even simple
people connect and establish a relationship with
Isvara. Thousands of people got wisdom due to
this path. Being superstitious is better than not
relating to Isvara.

A: Students should continue to grow to get more

clarity and abidance in the knowledge. They
should teach Vedanta, as teaching is an advanced
form of learning which brings greater
understanding. They should prepare for every
class. They should be grateful to their Students, as
the Students allow them to think aloud. They
should remain unaffected by praise. They should
have attitude and activities conducive to spiritual
progress. They should get the ability to
communicate the vision through words. They
should have a spirit of renunciation for
committed pursuit of self knowledge.

During Satsangh , Swamiji answered the

questions of the students.
Q: In Taittiriya Upanisad it is mentioned that
Isvara desired to create the universe. Only a
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Q: Some of the students are young in their

twenties. They may like to get married and raise
a family. What is your advice to them?
A: Once a person joins the long term course
means, he is committed for life to this pursuit.
Married life will take away a lot of time and energy. Time for Study and Teaching may not be
available. Spiritual progress will be slower.
Swamiji received with PurnaKumbham

Q: I am able to relate to wise people. But I am not able to relate to otherwise people. What should I
do?
A: Remind that everyone is sat-chit-ananda. Do not have holier than thou attitude. You received
grace of the teaching. Some were not fortunate like you to receive the teaching.
The students were captivated by Swamijis
approach to traditional teaching.

sadhu life, profound knowledge and contemporary

-Report by N. Avinashilingam

Namaste Swaminiji and Swamiji

I have enclosed a brief write-up.
Pujya Swamiji first graced Dubai in 2004, a visit that changed my life, and that of many others here.
Following this, Swamiji began to make weekly visits to Dubai nearly every year until his Mahasamadhi, and
spoke on topics ranging from the Bhagavad Geeta,verses from Upanishads,to general talks like 'Intelligent
Living' and 'Three States of Reality'. I looked forward to his trips every December, and eventually also began
attending the camps in Rishikesh. During one of the camps in Rishikesh,we had the privelege of listening to
Pujya Swamiji's talk on Rama Geeta.and were completely enamoured as he made such a terse text seem so
accessible & interesting.
In particular, I attended the three-month Geeta camp in 2010 in Anaikatti, which proved to be a turning
point in my life.
After the camp, I took to regular study with Pujya Swamiji's talks and texts related to Upanishads. As this
self-study gradually progressed, Pujya Swamiji encouraged some of us to take the next step and start a few
home study groups in Dubai, where I was blessed to be a facilitator. These study groups proved to be very
beneficial in assimiliating and internalizing the study of Vedanta.
After completing one round of Geeta home study with a group of about 10 committed seekers which took
about 4 years, we approached Pujya Swamiji, who asked us to now commence the study of
Mundakopanishad. We have since been conducting and enjoying Mundakopanishad and Geeta home study
classes
regularly online, with the help of Swamiji's talks. These classes have been helpful in having
doubts cleared and in continuing the study with more 'Shraddha' in 'Guru Vaakya' and 'Pramaana'.
Pujya Swamiji was and is a master, who with compassion makes every committed seeker see the truth as he
sees it. It was a blessing to have been around when such a Mahaan walked this earth.
Dhanyavaad:
Pranaams & Hari: Om

Meenakshi Chandrasekhar

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www.arshaavinash.in
WEBSITE FOR FREE E-BOOKS ON VEDANTA & SANSKRIT

Pujya Swami Dayananda Saraswati launched Arsha Avinash Foundations website www.arshaavinash.in
on Dec 31, 2014.
All the E-books available on the website can be downloaded FREE!
PUJYA SWAMI DAYANANDA SARASWATI- A BRIEF BIOGRAPHY BY N. AVINASHILINGAM. It is
available in English, Tamil, Hindi and Portuguese.
SWAMI PARAMARTHANANDAS TRANSCRIBED CLASS NOTES: Available class notes are Gita
(3329 pages), Isavasya Upanisad, Kenopanisad, Prasna Upanisad, Mundaka Upanisad, Mandukya
Upanisad with karika, Aitareya Upanisad, Chandogya Upanisad, Brihadarnyaka Upanisad (1190 pages),
Brahma Sutra (1486 pages), Tattva Bodha, Atma Bodha, Vivekachudamani (2038 pages), Panchadasi,
Manisha Panchakam, Upadesha Saara, Saddarsanam, Jayanteya Gita, Jiva Yatra, Dhanyastakam,Advaita
Makaranda, Dakshinamurthy Stotram, Drg Drsya Viveka and Naishkarmya Siddhi.
BRNI MEDHA MICHIKAS BOOKS ON SANSKRIT GRAMMAR: Enjoyable Sanskrit Grammar BooksBasic Structure of Language, Phonetics & Sandhi, Derivatives (Pancavrttayah), Dhatukosah, Astadhyayi,
Study Guide to Panini Sutras through Lagu Siddhanta Kaumudi, Sanskrit Alphabet Study Books- Single
Letters, Conjunct Consonants.
There are many more books and articles on Indian culture and Spirituality, Chanting, Yoga and Meditation.
There are also books in Tamil on Vedanta.

Arsha Avinash Foundation

104 Third Street, Tatabad, Coimbatore 641012, India
Phone: +91 9487373635
E mail: arshaavinash@gmail.com
www.arshaavinash.in

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Arsha Vidya Newsletter - November 2016

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ARSHA VIDYA PITHAM

Swami Dayananda Ashram
is pleased to announce
7 days Camp in Tamil by

Swami Omkarananda Saraswati ji,

Camp
Duration

7 Days

From

To

05-04-2017

Topic

11-04-2017

Taittiriya Upanishad-Brahmanandavalli- (Tamil)

Camp will be conducted by
Sri Swami Omkarananda Saraswati ji
Founder, Sri Swami Chidbhavananda Ashram,
Theni, TN
Pithadhipati Bhuvaneswari Avadhuta Vidya
Pitham, Pudukkottai.

in TAMIL LANGUAGE
at Swami Dayananda Ashram, Rishikesh.
Those who are interested in attending the camp are requested to apply
on or before 30 January, 2017.
Kindly find the online application form at our website
www.dayananda.org
For further enquiries please send an email to dayanandacamps2014@gmail.com
or call us at +91-135-2430769 between 08:00 to 12:00 & 15:00 -19:00 Hrs only.
Note:- Those people are not able to fill-up online application form may kindly contact @9412381866 or 9412051102
Or may send an email to dayanandacamps2014@gmail.com

. Igu_yae nm>.

One week residen+al camp at Swami Dayananda Ashram, Rishikesh

ARSHA PARAMPARA, DINDIGUL is pleased to announce a one week residen>al

camp at Swami Dayananda Ashram, Rishikesh


from Thursday,16th February to Wednesay, 22nd February 2017







on

Kenopanisad

Swamini Vidyananda Saraswa+

by

Acharya, Arsha Parampara, Dindigul

There will be medita>on, chan>ng and satsang sessions daily apart from the
Vedanta classes. Those interested can write to Swamini Vidyananda at
arshaparampara@gmail.com or call her on 09488246709 / 09500551405
before 31-12-2016.

Arsha Vidya Newsletter - November 2016

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Pujya Swamijis elderly devotee Smt.Meenakshi passed away recently

Smt. Meenakshi hailed from the village Manjakkudi. She was born into the family of
r.Lakshmana Iyer, a village elder whose house was adjacent to Pujya Swamijis Prvasram house.
The two families had close ties and the children grew up together.
Smt. Meenakshi had her married life at Trichy.
Late r. L.S.Mani, her brother who has been
Swamijis ardent student and who had been with
Pujyasri throughout his adult life was
instrumental in my mother getting further grace
from Pujyasri. My mother was fondly referred to
as rasam mami because of Pujyasris special
liking for the rasam made by her.
Later when r. L.S.Mani stayed at the Anaikatti
asram 1995-2001, Smt.Meenakshi stayed with
him at the asram. During that period Pujyasri
and Lord Dakshinamurthy bestowed grace on
her. She had the blessings to serve the delicacies
to Swamiji as often as she could. When Pujyasris
prvasram mother was convalescing at the
Asram, she insisted only my mother should cook
food for her. Thus the old Manjakkudi
association and fond memories got revived for
both of them.
The blessed soul left for heavenly abode on
October 22, 2016 after a brief period of illness. She left in peace chanting Rma,Rma,Rma...

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Arsha Vidya Newsletter - November 2016

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Arati

Guru Puja

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RNI NO: TNENG/2000/2250

REGISTERED REGN. NO. CB/122/2015-17

Date of Publication : 28th of every month

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