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Attachment of all kinds, when deeply studied, is hollow, as both our body and the objects around have no independent status. Mind alone imbues relevance to them. Mind wields the body and causes all activities and interactions, whose outcome falls on the mind itself. Should you then care for the inner mind, or be enmeshed in outer objects? Attachment taints the mind, making it dense, distorted. When freed, the same mind, imbibing expansion and joy, becomes the very Self!
November 2010 Vol. 46 No. 02
Vicharasetu - November 2010 2
Contents
Science of Inner Redemption – 24
Unreality and Irrelevance of Plural Existence 03
Verses for Introspection - 1
True Blessedness – M¡ Gurupriy¡ 14
Prabh¡ta-ra¿miÅ - 181
Knowledge Orientation – Not Emotional Outburst 19
Chennai Jµ¡na Yajµa 2010
– Kalpana Subramanian & PR Natarajan 23
Correspondence
Strengthening & Stabilizing the Wavering Mind 31
News & Notes 34
Satsang Bestows Benevolence x… ¡®®…™…… x… i…“l……« x… x… n‰˘¥…… ®…fiŒSUÙ±……®…™……:* i…‰ {…÷x…xi™…÷Ø˚EÚ…±…‰x… n˘∂…«x……n‰˘¥… ∫……v…¥…:**
áreemad Bh¡gavatam 10.48.31
Not the holy waters, not the divine idols in clay and stones (are to be resorted to); for, they purify the mind of man after a very long association, while the holy men do so by their very presence (dar¿an¡t-eva).
Narayanashrama Tapovanam Venginisseri, P. O. Paralam, Thrissur. Kerala - 680 575. India. Fax & Tel. (0487) 2278363 email: [email protected] Website: http://www.brahmavidya.org
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Science of Inner Redemption – 24 (Series on Yoga-vasiÀ¶ha, Nirv¡¸a-prakara¸a) Unreality and Irrelevance of Plural Existence
Can singular Consciousness become plural? ∏…“ ¥… ∫…π`ˆ =¥……S… * S…xp˘…v…«∂…‰J…Æ˙v…Æ˙ S…k…k¥…∫™… ®…Ω˛…i®…x…: * +x…xi…∫™…ËEÚ∞¸{…∫™… u˘i¥…∆ EÚl…®…÷{……M…i…®…¬ ** EÚl…∆ S… i…x®…Ω˛…n‰˘¥… ∞¸f∆¯ {…™……«™…∫…∆E÷Ú±…®…¬ * ¶…¥…‰qŸ˘:J……‰{…P……i……™… |…Y…™…… ¥… x…¥…… Æ˙i…®…¬ ** (6p.33.1,2)
O wearer of the crescent of the moon, how has duality befallen the supreme Consciousness, which is infinite and singular in nature?
How does Consciousness, which has firmly contracted manifold misery for long (pary¡ya saÆkulam), terminate it, even if the Soul wisdom has the potential to redress it?
This discussion on the singular and supreme nature of Consciousness, disproving the existence of everything else is very unique. That it transpires between Sage VasiÀ¶ha, the Master Knower and Lord áiva, makes it all the more paramount.
Every Knower, to begin with, is an enquirer or a seeker. In pursuit of his enquiry or seeking, he goes to a Knower, to further his search and s¡dhan¡. With fidelity, he then pursues his seeking on the lines instructed by the Teacher. Such s¡dhan¡ attains siddhi, fruition, making him a Knower, raising him to a very unique spiritual and experiential pedestal.
Sage VasiÀ¶ha is such a rare Knower of Truth. When he himself cites the dialogue he had with Lord áiva, it gains greater relevance and authority. Explaining how Brahman remains the singular, untransforming supreme
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Reality, Lord áiva shows how groundless is VasiÀ¶hadeva’s question, a point, which seekers should take special care to note and assimilate.
Reality, all-pervading as it is, cannot be two. On any ground, it cannot give rise to a second entity. Hence any thought or assumption that a second entity is there, or based on such an assumption, to enquire why it is there, is simply irrelevant. Lord áiva points out that such an absurdity or untenability is there in VasiÀ¶ha’s question itself.
All imputation of duality baseless
Lord áiva said: ∫…¥…«∂… HÚ Ω˛ i…n¬˘•…¿ ∫…n‰˘E∆Ú ¥…ti…‰ ™…n˘… * i…n˘… x…®…⁄«±… B¥……™…∆ u˘i¥…ËEÚi¥…EÚ±……‰n˘™…: ** ∫… i… u˘i¥…‰ EÚ±…ËE∆Ú ∫™……i∫…i™…‰EÚi¥…‰ u˘∞¸{…i…… * EÚ±…‰ u‰˘ + {… S…p⁄˘{…‰ S…p⁄˘{…i¥……k…n˘{™…∫…i…¬ ** EÚ…™…«EÚ…Æ˙h…™……‰Æ‰˙EÚ∫……Æ˙i¥……n‰˘EÚ∞¸{…i…… * °Ú±……xi…∫™…… {… §…“V……n‰˘Ã¥…EÚ…Æ˙… n˘Ω˛ EÚ±{…x…… ** (6p.33.3,4,6)
When Brahman, the all-powerful (sarva-¿akti) singular existence, (sad) alone exists, any imagination or imputation of unity-duality is baseless indeed.
Both imaginations – oneness in duality and duality in oneness – are groundless, when imputed to Consciousness, which cannot give rise to anything unreal like these.
Cause and effect, having the same essence, are truly of the same nature. It is like the seed and fruit, its end outcome. All transformations in between are sheer imagination.
Duality, existence or prevalence of more than one entity, cannot be accepted at all, says áiva. Rising Consciousness above matter and energy, which constitute the transcends all laws and sequences whole visible creation, when our attention is lodged governing matter in Consciousness, which has the power and and energy.
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potential to create, uncreate and also bring about changes in creation, any idea of its change or transformation should not be fostered at all. Consciousness clearly transcends all laws and sequences governing matter and energy. So, questions that generally arise in the context of something material and visible, do not apply to it. This fundamental should be kept in mind always, while thinking about Consciousness and trying to understand the mystery and magnificence it displays.
Real cannot give rise to anything unreal. Cause and effect are mutual, and neither can nullify the other. Lord áiva explains clearly that any effect is nothing but the cause in content. Both have the same essence. Being so, any transformation we refer to in creation, can only be a product of imagination. At best it can be like a dream, where Consciousness, or mind, suddenly gives rise to a new world of matter, energy, etc. Is it not evident from this that mind, a functional note of Consciousness, has the potential to bring forth such a display? What is true of the mind is equally so of Consciousness, the one Source of all.
Plural appearance does not imply plural existence S…k¥…∆ S…‰i™… ¥…EÚ±{…‰x… ∫¥…™…∆ ∫°÷ÚÆ˙ i… i…x®…™…®…¬ * ¥…EÚ…Æ˙… n˘ i…n‰˘¥……xi…∫i…i∫……Æ˙i¥……z… ¶…ti…‰ ** i…Æ˙R¬ÛM……: ∫… ±…±…‰ ™…‰% {… i……‰™…‰ ∂…˱…∫™… i…‰ ∫…®……: * ∂…∂…∂…fiR¬ÛM…∫…®…: ∫……‰% {… ™…∫™… ∫…i™…: ∂…∂……R¬ÛE÷ÚÆ˙: ** ¥…∫i…÷§……‰v……‰%j… ∫…∆v…k…‰ i…j……±…∆ ¥……ŒM¥…EÚ±{…x…Ë: * ¥™…¥…SU‰Ùn˘… n˘ n÷˘∂U‰t∆ ¥…S……‰ ¥……S™……ŒiEÚ±… u˘V… **Ù
(6p.33.7,9,10)
Consciousness modifies itself as thoughts. Whatever changes come to be felt in the process are in essence not different from the source, Consciousness.
Like waves in water, mirage on mountain peak, grain sprouting on hare’s head, despite all outcomes that appear, nothing besides the source is ever there.
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Direct knowledge and realization of Truth alone counts here. Any talk and arguments are in vain. It is indeed hard to overcome the impact of sensory plurality, like the meaning from a word.
Whatever changes seem to transpire in the Consciousness has creational display, have to be evaluated and untold potential to adjudged on the fundamental ground that bring about any display any time. Consciousness has untold potential to bring about any display any time. In the whole display, what should strike the seeker is the ability and skill of Consciousness to effect the display, without ascribing any concreteness to the display.
Perceiving a dual or plural display does not Perceiving a dual or make the phenomenon real. Even in the visible plural display does not make the world, we find some phenomena, caused by phenomenon real. matter and energy, where there is no factuality or truth at all. Sights of water on the mountaintop, or seeing ghosts in a post, are typical instances in this regard. These phenomena transpire around inert material substances, having no sentient potential at all. When we think of Brahman, the supreme Intelligence, we are referring to something with infinite potential, unlike everything else known or felt. Even the matter-energy constituents of creation evolved from it! •…¿h…: ∫…¥…«∂… HÚi¥…∆ i…k¥…i……‰ x… ¥… ¶…ti…‰ * i…Æ∆˙M… EÚh…EÚ±±……‰±…V…±……ËP… <¥… ¥…… Æ˙h…: ** {…÷π{…{…±±…¥…{…j…… n˘ ±…i……™…… x…‰i…Æ˙tl…… * u˘i¥…ËEÚi¥…V…M…k¥…… n˘ i¥…xi¥……Ω˛xi¥…∆ i…l…… S…i…‰: ** n‰˘∂…EÚ…±… ¥…EÚ…Æ˙… n˘: EfiÚi……‰ ¶…‰n˘Œ∂S…i…∫i…÷ ™…: * i…ŒSS…n‰˘i…n˘∫…i|……‰H∆Ú x… |…∂x……‰%j… i…¥……‰ S…i…: ** n‰˘˘∂…EÚ…±… GÚ™……∫…k…… x…™…i™……t…∂S… ∂…HÚ™…: S…n˘…Œi®…EÚ… B¥… S…i…: ∫…k¥……i∫…∆{… i…i……: ∫¥…i…: ** (6p.33.11-14)
The multi-potent nature of Brahman does not in essence change at all. The plural appearance or modification cognized all around is merely like collection of waves, drops and bubbles of water.
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Just as flower, bud, leaf etc. have no essence to make them different from the creeper, so too duality, oneness, world, you, I, etc. have nothing in essence to be distinct from the Source Consciousness.
When place, time, modification and the like are not different in essence from singular Consciousness, how do you come with any question about them, which have no ground of distinct existence at all?
The powers or properties of place, time, causality and sequence, etc. are all of Consciousness alone. All expressions, whatever be their nature, influence or looks, are derived from Consciousness itself. As such, they cannot be given any independent or distinct status at all.
Lord áiva makes it clear to VasiÀ¶hadeva that Consciousness Consciousness alone reveals all things that we alone reveals all perceive and interact with through our senses. The things that we perceive and p¡µca-bhautika world, with all the laws and interact with. processes in it, is nothing but Consciousness itself. Its multi-potent nature enables it to bring about anything anywhere. It is like the waves, bubbles and drops, which emerge from water. Nature of water is such as to form all these. The same can be said about bud, sprout, leaf, flower and fruit. None of these has any essence different from that of the creeper, plant or tree, on which it grows.
Think of space, time and modification in objects. None of these has any essence or substance different from Consciousness, the source. In dream this becomes undoubtedly clear. All the dream constituents suddenly dissolve into the mind, their source, in the same way as they evolve. Besides the mind, is there any dream content? i…n‰˘i…i{…Æ˙®…∆ •…¿ ∫…i™…‰∑…Æ˙ ∂…¥…… n˘ ¶…: * ∂…⁄x™…ËEÚ{…Æ˙®……i®…… n˘x……®… ¶…: {… Æ˙M…“™…i…‰ ** B¥…∆ ∞¸{…{…n˘…i…“i…∆ ™…p⁄˘{…∆ {…Æ˙®……i®…x…: *
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™…k…÷ x……®……Ω˛®…®…±…∆ ¥…π…™……‰ x… M…Æ˙…∆ S… i…i…¬ **
(6p.33.17-18)
That singular Consciousness is the supreme Reality, Brahman. It is sung as truth, God, áiva, etc. Also as ¿£nya (void), inmost Self and such other names.
Thus the nature of Param¡tm¡ is beyond form, colour or state. It defies words of description. At best, it can be termed as pure “I”.
Brahman, the one subject discussed in the Vedas and allied ¿¡stras is Consciousness, sentience, which alone makes us move and live. This alone is given various epithets such as God, áiva, void and the Self. Lord áiva speaks emphatically to VasiÀ¶hadeva, making the pronouncement all the more enlightening and authoritative, dispelling all scope for doubts.
Right sa´kalpa removes wrong notion + u˘i¥…¥…‰n˘x……n¬˘ u˘˘i¥…®……i®…x……‰% {… x…¥…i…«i…‰ * x… EÚÆ˙…‰®…“ i… ∫…∆EÚ±{……i{…÷Ø˚π…∫™…‰¥… EÚi…fi«i…… ** u˘i¥…∫…∆EÚ±{…i……‰ u˘i¥…®…‰EÚ∫™…Ë¥… |…¥…i…«i…‰ * + u˘i¥…∫…∆ ¥…n˘… u˘i¥…®…x…‰EÚ∫™…… {… x…∂™… i… ** (6p.33.29-30)
By realizing well the truth of non-duality, the notion of duality the Self brings about, retreats. It is like the doership getting dissolved by fostering the notion “I do nothing”.
By deliberately thinking of duality, singular becomes dual. By thinking of singularness, the notion of duality and plurality also disappears.
What is the significance of this kind of discussion, especially between Lord áiva and Sage VasiÀ¶hdeva?
The message Lord áiva conveys here is of paramount importance to the seeker. The all-potent Consciousness is truly unimaginable. That is why
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it remains ineffable and indescribable. Nonetheless, every seeker desperately needs to know It and realize It. For, only in doing so, human life becomes meaningful and fulfilled.
In spite of its ineffability, the presence and proximity of the supreme Reality is unquestionable. What we denote by the term “I” is this inmost Self. So none can doubt its presence or experientiality.
About the means for realizing it, áiva clarifies that On the strength the seeker should act strongly upon the fact that of this Truth, go duality or plurality has no authenticity or reality, and on negating it is only a sheer imagination. On the strength of plural existence. this Truth, go on negating plural existence and asserting the non-dual presence. If wrong imagination has led to wrong identification, the right imagination (creative act of the mind) will have its effect too. It will lead to right identification, asserts Lord áiva.
Bhagavadgeet¡ explains that all notions of doership with regard to life and its interactions are wrong (3.5,27,28), and asks the seeker to dismiss and outlive them. Just as contemplating upon non-doership has its wholesome effect, this right imagination also will have wholesomeness, exhorts áiva.
Sage AÀ¶¡vakra gives the same advice to King Janaka: ®…÷HÚ… ¶…®……x…“ ®…÷HÚ…‰ Ω˛ §…r˘…‰ §…r˘… ¶…®……x™… {… * ÀEÚ ¥…n˘xi…“Ω˛ ∫…i™…‰‰™…∆ ™…… ®… i…: ∫…… M… i…¶…«¥…‰i…¬ **
(AÀ¶¡vakra SaÆhit¡ 1.11)
On thinking assiduously that he is liberated, one becomes so. And the one thinking strongly he is bound, remains so indeed. How true is the proverbial statement in the world “as one thinks so he becomes”!
So, Lord áiva warns: Avoid all kinds of unnecessary talk and arguments in the matter. Just strive to redress the wrong imagination, by assiduously
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resorting to right imagination. And get freed, find your real identity with the Immortal Self. ™…œiEÚ S…n˘ {… ∫…∆EÚ±{™… x…Æ˙…‰ n÷˘:J…‰ x…®…VV… i… * x… ÀEÚ S…n˘ {… ∫…∆EÚ±{™… ∫…÷J…®…¥™…™…®…∂x…÷i…‰ ** ∫¥… ¥…¥…‰EÚ… x…±…Ë: EfiÚi¥…… ∫…∆EÚ±{…V…±…n˘I…™…®…¬ * {…Æ˙…∆ x…®…«±…i……®…‰ Ω˛ ∂…Æ˙n˘“¥… x…¶……‰xi…Æ˙®…¬ ** (6p.33.35-37)
By indulging in imagination, does man sink in misery. By not giving in to such imagination, he derives endless happiness.
By the winds of your own discrimination (viveka), that leads to disappearance of clouds of imagination, attain supreme purity, like the autumn sky.
Whether spiritual seeking should be taken up Because of his or not, is not a matter of doubt, ambiguity at all. fondness and reliance Because of his fondness and reliance on sensory on sensory objects, objects, every human being, however learned, every human being becomes miserable. rich or resourceful, becomes miserable. When this plight is questioned and the right discernment about the transitory and tormenting nature of the world gets stronger, the entire concept changes drastically. It is all a question of shifting the attention from the wrong side to the right one.
Just as the body grows by food and nourishment, the mind and intelligence are enriched by knowledge and its brilliance. Spiritual enlightenment is par supreme in redressing the torments caused by worldly life and objects, and filling the mind and intelligence with inner delight and fulfillment. What more can one aspire for? ∫…¥…«∂… HÚ®…™……‰ ¡…i®…… ™…tl…… ¶……¥…™…i™…±…®…¬ * i…k…l…… {…∂™… i… i…n˘… ∫¥…∫…∆EÚ±{… ¥…V…fiŒ®¶…i…®…¬ ** ∫…∆EÚ±{…®……j…®…‰¥…‰n∆˘ V…M…Œx®…l™……i¥…®…÷Œil…i…®…¬ * +∫…∆EÚ±{…x…®……j…‰h… •…¿xC¥…… {… ¥…±…“™…i…‰ **
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+Ω˛®…‰EÚ…‰%Ω˛®……i®……∫®…“i™…‰EÚ…∆ ¶……¥…™… ¶……¥…x……®…¬ * i…™…… ¶……¥…x…™…… ™…÷HÚ: ∫… B¥… i¥…∆ ¶…¥…∫™…±…®…¬ **
(6p.33.41,42,49)
If the Omnipotent Soul contemplates on anything, it right then beholds that, by dint of its power of manifestation.
The world has arisen solely from imagination. By the cessation of imagination, ah, where does it recede and disappear!
Cherish and foster the thought “Alone, the Soul, I am”. Imbued and integrated with that thought, you will become that.
The Self is all-powerful. Whatever it wishes, wills or imagines, that verily comes to be. Such is its ineffable potential. The creation has sprung from such a wish, will and contemplation. It is the same sa´kalpa-¿akti, creative imaginational power that human consciousness also is imbued with. Recognize and employ it faithfully, in wholeness. Be imbued with the fullness of the thought: “The only presence, the Soul, am I”. You will find the whole existence that encircles you, becomes ineffective, like burnt paper or bag.
Worship – a need and creation of human mind B¥…∆ ¡∫…∆¶…¥… n˘n∆˘ i¥… ¥…Æ˙…M…¶……∫¥…- k…i∫…k¥…®…÷k…®…{…n∆˘ {…Æ˙®…‰EÚn‰˘¥…: * {…⁄V……∫…÷ {…⁄V…EÚ∫…÷{…⁄V…x…{…⁄V™…∞¸{…∆ ÀEÚ S…z…ÀEÚ S… n˘¥… S…k…{…nˢEÚ®…⁄Ãi…: ** (6p.33.50)
The pure and sublime inner pedestal, lit up by the brilliance of dispassion, is truly the sole supreme Lord. Any deity selected for adoring and worshipping is a creation of the worshipper’s mind. In fact, nothing like manifold forms of worship, the worshipper, his worship or the worshippable form is there in reality. All forms of worship and its constituents are imaginations. Human mind alone creates these.
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It is very important to note that Lord áiva speaks to no less a Sage than VasiÀ¶hadeva. Everything about worship is a deliberate concept and design of the human mind itself. Our mind alone selects the deity, designs the process of worship. The worshipper is the human himself. In all the variety of worship again, you find the same human mind, its own choice and fancies.
Everything about devotion and worship results from the To the wise, mind and its imaginations, none of which have any truthful reality content in them. Consciousness alone contemplation imaginatively displays the world and all the derivatives alone will be relevant. therefrom.
Various ways of worship, with all their details, become relevant only to the ignorant and deluded mind. To the wise, truthful contemplation alone will be relevant. It is now for the seeker to be enlightened and to outlive delusion and pursue the true and elevating introspection.
It is relevant to see how the young Prahl¡da, in his praise to Lord Narahari, evaluates the whole process of worship. Prahl¡da makes it clear that worship or adoration to the Lord has no relevance to the all- full Lord Himself. It is a full need of the devotee. Whatever worship or adoration he does to the Lord, is to help himself. It is like hanging a mirror on the wall, looking into it, and decorating one’s own face in it. All the adornment, though done with the help of the reflection, is on himself alone! x…Ë¥……i®…x…: |…¶…÷Æ˙™…∆ x…V…±……¶…{…⁄h……Ê ®……x…∆ V…x……n˘ ¥…n÷˘π…: EÚØ˚h……‰ ¥…fih…“i…‰ * ™…tVV…x……‰ ¶…M…¥…i…‰ ¥…n˘v…“i… ®……x…∆ i…SS……i®…x…‰ |… i…®…÷J…∫™… ™…l…… ®…÷J…∏…“: **
áreemad Bh¡gavatam 7.9.11
The compassionate Lord of the Universe is full in Himself. He does not yearn for any respect or offering from the ignorant. All
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the offerings, prayers and worship but conduce to the devotees’ own welfare, like the adornment put on the face reflected in the mirror!
The Lord is already contented and full, with all that He possesses. ‘Nija- l¡bha-p£r¸aÅ’ is the word used. What a beautiful epithet! Being so, where is the need for Him to look for anything from anyone? A fact, devotees either do not know or fail to think about.
Thus it is due to their basic ignorance that people Whatever is done go on praising the Lord, worshipping Him variously in the name of and making a variety of offers at His altar. AviduÀaÅ, God, verily benefits the ignorant are those who take to such rituals. As they devotee himself. are not aware that the Lord, whom they worship, is really self-fulfilled, and that He does not need anything from anybody for any purpose, they indulge in an assortment of eulogies in order to please Him.
What happens then to all the worship that people offer to the Lord? How have such practices gained so much of currency? What is the purpose of prescribing so many different ways of worship? Prahl¡da gives the answer: Whatever is done in the name of God, as worship, praise or offer, verily benefits the devotee himself. Is this not also the real intention?
Scriptural compositions have the same truth to pronounce and underscore, no matter where, by whom and how the pronouncement is related! (to be continued)
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Verses for Introspection
Wholesome s¡dhan¡ implies filling your mind with spiritual thoughts. How will you do this? Have ample stock of spiritual content in you. This is where ¿lokas play their unique role. Learn at least one hundred verses, which should become part of your mind and intelligence. Let them be ringing in you – solving problems, reforming, refining and empowering you every time. — Swamiji
[Many already know of the weekly email being sent from the Ashram every Monday with Poojya Swamiji’s message, for many years now. In June 2009, another email publication – “Verses for Introspection” was initiated to reach the benefit of ¿loka learning to seekers.
M¡ Gurupriya’s love for verses (¿lokas) inspired by Poojya Swamiji, as well as her sublime, soul-stirring chanting is known to many. Verses for Introspection contains one of M¡’s oft chanted verses (¿lokas), along with word-by-word meaning, anvaya (prose order), and commentary by M¡, highlighting the points we should introspect on, to uncover the deeper meaning and Supreme Truth in each verse.
The unique feature is a small audio file containing the verse chanted in M¡’s sublime voice, with its link given in the email. Many have expressed their joy in hearing M¡’s voice, being able to practise the correct pronunciation and tune.
Many seekers receive this publication by email or visit the Ashram website www.brahmavidya.org where previous issues of the “Verses for Introspection” are available.
For the benefit of those, who may not have internet access, “Verses for Introspection” will be published every month in Vicharasetu.]
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Message published in the first email:
HariÅ Om Tat Sat. Jai Guru. Poojya Swamiji always says that learning and chanting ¿lokas is the most sublimating s¡dhan¡ that one can pursue. In fact, ¿loka learning takes away grief from the mind and bestows enlightenment and delight unto it.
Poojya Swamiji is a storehouse of ¿lokas from different scriptures. His emphasis has always been to inspire us to learn these invaluable ¿lokas from scriptures and subh¡Àitas; to learn them and chant them with perfection. At various times, he has taught the inmates of the Ashram many ¿lokas from different texts. We wish to share some of these extremely sublimating and enlightening ¿lokas with the readers.
May everybody get joy, reading these ¿lokas and be benefited by their content.
– M¡ Gurupriy¡ * * * Verses for Introspection - 1 True Blessedness ∫…EÚ±…¶…÷¥…x…®…v™…‰ x…v…«x……∫i…‰% {… v…x™……: x…¥…∫… i… æ˛ n˘ ™…‰π……∆ ∏…“Ω˛Æ‰˙¶…« HÚƉ˙EÚ… * Ω˛ Æ˙Æ˙ {… x…V…±……‰E∆Ú ∫…¥…«l……i……‰ ¥…Ω˛…™… |… ¥…∂… i… æ˛ n˘ i…‰π……∆ ¶… HÚ∫…⁄j……‰{…x…r˘: **
sakala-bhuvana-madhye nirdhan¡s-te’pi dhany¡Å nivasati h¤di yeÀ¡Æ ¿r¢harer-bhaktir-ek¡ , harir-api nijalokaÆ sarvath¡to vih¡ya pravi¿ati h¤di teÀ¡Æ bhakti-s£tropanaddhaÅ . ár¢mad Bh¡gavata M¡h¡tmyam 3.73
Translation
In whose heart dwells one-pointed devotion to Lord Hari, they are the most blessed in the entire world, even if they might be poor. Bound by
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the thread of their devotion, Lord Hari himself enters their heart abandoning his own abode.
Points for Introspection
When a person does not have money even for meeting his bare needs like food, shelter and clothing, we say he is a poor man. Everybody feels sympathetic looking at the suffering of this man and thinks he is an ill- fated person. On the other hand, a person having wealth is considered to be fortunate and blessed.
However, money or material wealth is not the greatest treasure in life. In spite of having wealth, one may not be fortunate enough to enjoy that wealth because of other sufferings born out of disease, death of dear and near ones, or because of the son going astray or having retarded children and so many other miseries.
Even if the above mentioned miseries are not there, a wealthy man may suffer because of his own mental traits like irritation, anger, impatience, intolerance, tension, fear, depression and so on. These victimize him every moment in every interaction and he is not happy and peaceful. Even if such a person has abundant riches, can he be called blessed?
The best treasure or wealth that man should possess in this world is one-pointed devotion to God. What is one-pointed devotion? In such devotion, the object of devotion becomes supreme in one’s life. He thinks about the object constantly so that his mind becomes one with the object of devotion.
When one has one-pointed devotion to God, God becomes supreme in his life. He sees God in everybody and everything. His mind then naturally transcends likes and dislikes. As a result, his mind becomes rid of all agitating traits born of likes and dislikes. By virtue of one- pointed devotion to God when the devotee develops supreme love and devotion for God, he cultivates all the qualities in himself which God likes to see in His devotees. When the mind becomes thus purified, such a
Vicharasetu - November 2010 17
devotee becomes peaceful and joyous in all situations. Not only that, as his devotion becomes more and more focused, he is able to realize God in his own self.
So, a person who does not have riches may be called a poor man by the whole world, but truly he is the most blessed person in all the worlds if he has one-pointed devotion to Lord Sri Hari.
This ¿loka announces this great Truth. It also tells us what the Lord does for such devotees who have no other possession than the Lord himself, and who do not even want to have any other possession.
Not being able to resist the pull of this wholesome intense devotion where the devotee relies on the Lord alone, the wish-fulfilling Lord leaves His own abode and enters the heart of the devotee. That is, the devotee has the experience of God-realization in his heart and feels the Lord’s presence within him always.
While chanting this ¿loka repeatedly, the mind melts with the mere thought of such a quality as one-pointed devotion for God and total surrender and reliance at His feet. There arises in the mind a compulsion to have these qualities which make one completely identified with the Lord and none else.
Word Meaning ∫…EÚ±…¶…÷¥…x…®…v™…‰ (sakala-bhuvana-madhye) = in the entire world; x…v…«x……: (nirdhan°≈) = poor; i…‰ (te) = they; + {… (api) = also; v…x™……: (dhany°≈) = blessed/rich; x…¥…∫… i… (nivasati) = dwells; æ˛ n˘ (h§di) = in the heart; ™…‰π……∆ (ye¿°∆) = whose; ∏…“Ω˛Æ‰˙: (ør¢hare≈) = of ·rihari; ¶… HÚ: (bhakti≈) = devotion; BEÚ… (ek°) = one-pointed; Ω˛ Æ: (hari≈) = Lord Hari; + {… (api) = also; x…V…±……‰E∆Ú (nijalokam) = one’s own abode; ∫…¥…«l…… (sarvath°) = altogether; +i…: (ata≈) = hence; ¥…Ω˛…™… (vih°ya) = abandoning; |… ¥…∂… i… (praviøati) = enters; æ˛ n˘ (h§di) = in the heart; i…‰π……∆ (te¿°m) = their; ¶… HÚ∫…⁄j……‰{…x…r˘: (bhakti≈-s£tropanaddha≈) = bound by the thread of devotion;
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Anvaya (prose order) ™…‰π……∆ æ˛ n˘ ∏…“Ω˛Æ‰˙: BEÚ… ¶… HÚ: x…¥…∫… i…, ∫…EÚ±…¶…÷¥…x…®…v™…‰ x…v…«x……: + {… i…‰ v…x™……: * +i…: Ω˛ Æ˙: + {… x…V…±……‰E∆Ú ∫…¥…«l…… ¥…Ω˛…™…, ¶… HÚ∫…⁄j……‰{…x…r˘: i…‰π……∆ æ˛ n˘ |… ¥…∂… i… *
yeÀ¡Æ h¤di ¿r¢hareÅ ek¡ bhaktiÅ nivasati, sakala-bhuvana-madhye nirdhan¡Å api te dhany¡Å. ataÅ hariÅ api nijalokaÆ sarvath¡ vih¡ya, bhakti-s£tropanaddhaÅ teÀ¡Æ h¤di pravi¿ati.
* * *
Vicharasetu - November 2010 19
Morning rays
Prabhata-rasmih
181 Knowledge Orientation – Not Emotional Outburst
19 March 2010
HariÅ Om Tat Sat. Jai Gurudev. I will speak about something very subtle today. Try to grasp it well. We generally talk of ‘will-power’. The word ‘power’ is not necessary. ‘Will’ itself is sufficient. It is an indication of one’s determination and zeal. Whenever you find yourself in difficulty or distress, and you need to improve the situation, you will find that the outcome is one of two types. What are they?
One is to cry and weep. “I am not able to do that! It is too much!” You show helplessness. Alternately, you may be overtaken by irritation or anger. “I don’t want to do it!” You express resistance. Now, understand that both these are wrong. Why do I say that? In both cases, you are emotional; you are subdued by your sentimental force.
What we want is elevation of personality from the Your response lower emotional-level to a higher, subtle should always be knowledge-level. Your response should always be based on knowledge, and based on knowledge, and wholesomely guided by guided by wisdom. wisdom.
Binita was asking me: “What are spiritual qualities? Please explain them.” One spiritual quality is becoming ‘knowledge-oriented’. You have been told that something is bad. OK. Accept it. Tell yourself: “It is bad. Hence I will not, I cannot and I should not do it.” You should not require any further persuasion. Let the correction be knowledge-based. The knowledge-correction is not through shouting, scolding or crying.
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We have some intimate discussions with seekers in the Ashram. Generally, these discussions last for half-an-hour or forty-five minutes. At the beginning, everything goes on well. But, after sometime, some of you start shedding tears. Why this heaviness or sense of unbearability, when some defects are pointed out? Whenever I make a statement, I expect you to listen to the same without shedding tears, and without showing unnecessary emotions.
What is a ‘discussion’? A ‘discussion’ is not something done in an emotional manner. A discussion or evaluation is always at the level of intelligence. It should be done in a knowledge-oriented manner. In our HNP (Hind Navothana Pratishtan) meeting, our Satyapalan used to say: “Swamiji, can we not discuss it in a patient manner?” I used to agree: “Yes.”
This does not mean that you should show over-enthusiasm and concur with everything. When asked about something new: “Will you do it?” if, in an emotional burst, for everything you agree and say: “Yes, yes, yes! I shall do it!” – that reaction also is not alright. Your response can be: “Oh! Is it something that needs to be done? Let me see. I shall try.” Perhaps such a person, with his level-headed approach, will do it well.
What I am saying is true even with respect to spiritual experiences. Meditational absorptions can be very ecstatic. When I was in Kolkata, I used to read about Ramakrishna Dev. I was attuned to whatever he said and did. I was also in harmony with all that was written in his Gospel. Subsequently, during my meditative pursuits, I had a lot of experiences. These experiences used to create many vibrations in the body. I was very emotional. These exhilarations used to last for a few days.
But later on, when I started reading Bhagavadgeet¡ These ecstatic and YogavasiÀ¶ha R¡m¡ya¸a, I understood that all experiences are these so-called ecstatic experiences are not the finale not the finale of spiritual of spiritual practices. Spiritual pursuit should take practices. you to that level of poise, abundance and harmony,
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where you don’t even look for any joy or ecstasy. Ecstasy is one extreme, misery is another. Internal joy is one extreme, external pleasure is another. What we want is a state, where you become balanced. This is a kind of harmonious, mature orientation. I understood that true wisdom-pursuit consists of knowledge-orientation. We should be guided and directed by knowledge.
What I want to tell you is this: The very feeling that one of your habits is bad, should be sufficient for you to get rid of that trait. This kind of knowledge-orientation is what all of you should seek.
Yesterday I had a discussion with Jaya. Day before, I spoke to Binita. During these discussions, I am not finding a proper response. When something is explained to you as bad, why is it that you are not able to leave it? In real s¡dhan¡, your behaviour, which is in the sensory plane, must follow your mental frame-work, and the mind-processes themselves must be guided by intelligence. Intelligence itself must carry the brilliance of the Soul.
If you understand that “real joy is in the Soul; If you understand and I am that Soul,” why are you afflicted by that “real joy is in anything? Your joy is right within you. If you the Soul; and I am that Soul,” why are don’t get it, intensify your pursuit and get it. If you afflicted by you are still not able to get it, find out the defect anything? and remove that obstacle. This is what I want to tell you.
You will have to cultivate this subtle, evaluative, knowledge-oriented approach. Let me ask you: “Are you sensitive to knowledge? When knowledge tells you something is bad, is it not sufficient to get rid of it? When knowledge says something as good, is it not adequate persuasion to incorporate it?”
Are you ready for this knowledge-oriented elimination and incorporation? I think this is the real spiritual quality in an individual. HariÅ Om Tat Sat. Jai Guru.
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I always tell people: “I don’t want you to become pure. But I would like you to want to become pure. I don’t expect you to become free of your ego; but you must have the feeling and honesty to say, ‘I want to get rid of my ego’.” — Swamiji
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Annual Chennai Jµ¡na Yajµa 2010
Kalpana Subramanian & PR Natarajan
It is difficult to recollect the date, when preparations for the Annual Chennai Jµ¡na Yajµa 2010 started. In the first satsang after the last Jµ¡na Yajµa concluded in October 2009, we discussed the salient points of our arrangements. We had understood how we could have done better and listed out things that need to be attended to much before the next Jµ¡na Yajµa.
The 6-day retreat in the Ashram during the Gurupoornim¡ gave Chennai participants an opportunity to sit with Poojya Swamiji, Nutan Swamiji and M¡, seeking guidance on crucial matters. Then we came to know, much to our disappointment, that Nutan Swamiji would not be able to come with Poojya Swamiji, as he had to leave for Jakarta, Indonesia, around the same time for a 10-day programme.
We were, of course, constantly in touch with M¡, updating the Ashram of the progress in each front. M¡’s guidance was very unique, making us look into every item in finer detail. It has been a great learning for all of us in Chennai.
Selection of Subject for Discourse
“Muktisudhakaram”, Poojya Swamiji’s multi-episode telecast in Malayalam on áreemad Bh¡gavatam in Asianet Channel has reached out to many, who have found, in their life, a transforming effect. In this background, it was significant that Sri Gopalakrishnan, Secretary of Sri Ayyappa Seva Samajam, Anna Nagar, Chennai, personally requested Poojya Swamiji to hold discourses in Malayalam at their temple. Sri Krishnan Kutty, President of Sri Ayyappa Seva Samajam, fervently took up the task of informing devotees and members of the Samajam about the programme.
During the earlier Jµ¡na Yajµas, Poojya Swamiji invariably discussed
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Bhagavadgeet¡ and Yogav¡siÀ¶ha R¡m¡ya¸a. This time, in tune with the interest generated by Muktisudhakaram telecast, Poojya Swamiji felt that Chennai talks should be on áreemad Bh¡gavatam.
The Memorable Day
A couple of weeks before Poojya Swamiji arrived with M¡, a festive, sublime mood had set in. A plan to rearrange “Shreyas”, No 3, 6th Street in Nandanam Extension, residence of Sri Balasubramaniam and Smt Gayatri, who were to host Poojya Swamiji during the Jµ¡na Yajµa, was chalked out. Devotee volunteers had a very memorable experience in working together to make the place suitable for their Gurudev’s stay.
At 5:30 pm, Oct 4, Poojya Swamiji’s car arrived at the door step, much to the delight of those waiting there. Priests welcomed Poojya Swamiji and M¡ with traditional p£r¸akumbham. Poojya Swamiji and M¡ were very happy to see the preparations made, and said the house looked like an ashram. Poojya Swamiji enquired about our welfare.
After dinner, Swamiji wished to go for a brisk walk to the Marina beach, with some devotees. When the lady devotees heard of it, they felt sad that they missed such an opportunity. But their joy knew no bounds when they too, on the subsequent afternoons, got the opportunity of accompanying M¡ to Vivekanandar Illam (where Swami Vivekananda stayed for 9 days after returning from his victorious visit to America), and Ramakrishna Math with its book stall, opposite Marina beach.
At the Ramakrishna Math M¡ met the head, Swami Gautamanandaji Maharaj. M¡ and Swami Gautamanandaji exchanged some thoughts. We, who were with M¡, enjoyed the bliss of seeing two great people conversing heartily.
P¡da Pooj¡
On the 5th morning, P¡da Pooj¡ at the holy lotus feet of Poojya Swamiji was performed by Smt Savithri and Sri Chennakesavan on behalf of all devotees. M¡’s invocation ¿loka in her sublime melodious voice super-
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charged the place with devotion. M¡ briefly explained the significance of Guru and Gurubhakti in a s¡dhaka’s life.
After the ¡rati, Swamiji addressed the gathering, explaining how the mind should take inspiration from the Soul. Swamiji exhorted all of us to appreciate the importance of inner beauty and showed how values empower and elevate man. About 120 people partook in bhakti bhojan.
M¡’s morning classes
Morning classes (Oct 06-09, at 9:30 am) by M¡ on “Role of Guru Bhakti in Spiritual Life” were very enlightening. During these 4 days, M¡’s simple but lucid explanation of selected ¿lokas gave us enough points for introspection, especially how not to get intoxicated with life and short- living objects. One has to turn the mind inward for eternal bliss. This realization of a simple but true fact, is not possible without Guru’s guidance.
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Daily satsangs with Poojya Swamiji
Every day after M¡’s class, there was satsang with Poojya Swamiji. During these sessions, which were interactive, devotees asked an assortment of questions ranging from how happiness is to be achieved, values in an organization, controversial behaviours of certain characters in our epics, etc.
Poojya Swamiji elucidated the relevance of values in an institution, emphasizing that the individual, the ‘first institution’, should remain the focus. No industry could exist without values. When giant civilizations like the Roman and Greek became extinct due to erosion of values, what to speak of industry! Explaining how values always related to mind and intelligence, Swamiji made it amply clear that values were not an option but a compulsion.
Malayalam Lectures at Ayyappa Samajam
Public programmes started on Oct 06, with Malayalam discourses in Sri Ayyappa Temple, Anna Nagar on “Greatness and Glory of Bhakti - based
Vicharasetu - November 2010 27
on áreemad Bh¡gavatam”.
On the first day, Poojya Swamiji was received with traditional p£r¸akumbham and a warm welcome by the President of the Samajam, Sri Narayanan Kutty and committee members, at the temple gate.
Swamiji enlightened the devotees about Hindu Dharma (way of life), role of temples and ashrams and the social dimensions of a Knower. Then, introducing the holy text of áreemad Bh¡gavatam as a P¡ramahamsa Samhit¡, Swamiji explained the words “Satyam param
dheemahi”, appearing in the text at the beginning as well as the end.
Both the days, the audience comprising around 320 people, was totally immersed in the devotional elixir, listening with rapt attention to Poojya Swamiji. The Samajam had arranged a large screen on the ground floor for video projection of Swamiji’s discourse. Not surprisingly, even this area was full.
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English Lectures at Smt. Sivagami Petachi Auditorium
“áreemad Bh¡gavatam - Its Timeless Relevance” was the topic on which Poojya Swamiji spoke in English (Oct 08-10, 06:30 pm) at the Smt. Sivagami Pethachi Auditorium.
The programme started with lighting of the traditional lamp by M¡. Chief guest Sri T.V. Venkataraman, Former Chief Secretary of Tamil Nadu Government, garlanded Poojya Swamiji.
Elucidating Prahl¡da’s dialogue with his classmates, from the 7th skandha of áreemad Bh¡gavatam, Swamiji explained the impacts of interactions with the world and how the solution for all the resultant afflictions lies in making Bhakti a beautiful treasure. More than 400 people attended the lectures.
Interactive Satsang
On Oct 10 (at 09:30 am), an interactive Satsang with Poojya Swamiji was organized at Sri Sringeri Jagadguru Pravachana Mandiram in RA Puram.
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160 people took part in this. Devotees and seekers filled their questions in the printed forms distributed earlier. However, in the short time available, only a few of these could be dealt with by Swamiji. At the end of the session, all those present received pras¡da from Poojya Swamiji and partook in bhakti bhojan, arranged in the adjacent dining hall.
We, Chennai devotees thank from our heart the support given by Swamiji’s devotees, Sri Balakrishnanji and Sri Madhuji, who came especially from Thrissur and helped manage the books counter. Without their support, we would not have organized it so well.
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The departure
The short divine retreat at CIRD Chennai came to an end soon. The 11th morning brought heaviness to our hearts. After the brief morning satsang, devotees got busy with the departure arrangements. Poojya Swamiji’s and M¡’s flight was at 4:30 pm. They left for Chennai airport at 2:30 pm. Before leaving the residence, during the pra¸¡m session, M¡ was comforting some devotees. Just before the car moved out of the residence, Poojya Swamiji and M¡ waved at the devotees standing alongside the short drive way with moist eyes. Two cars of devotees accompanied them to the airport.
After their departure, the house seemed empty; but our hearts were full with ¡nanda. We look forward to be in his divine presence very soon.
Jai Guru!
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Correspondence Strengthening & Stabilizing the Wavering Mind
28 January 2001 Poojya Swamiji:
With your blessings we reached here safely and comfortably.
Due to various pre-occupations I could not start in time the mind-exercises advised by you. By nature, I have a mind that wavers and wanders. During the exercise, in the beginning, I was surprised that the mind was not wavering as usual. But towards the end of the exercise, it became wavering again. I have made a record of those wanderings. Still, it is much better now. This week, I could not do my exercise, since I had to go to the computer classes. The classes were over yesterday. I shall continue with my exercises again.
In the office, my senior wants me to take up additional responsibilities. It is a new experience for me.
There are many practical things, which I need to learn in my life. Although I have the will, I don’t have the enthusiasm. I have the general feeling that whatever can be done or learnt from practice and experience is complicated. In short, I feel, man has complicated everything in this world. Unfortunately, I don’t have any simpler solutions. That is why I am confused.
Could you please give some advice in the matter? Namaskarams from me, and my parents.
Yours, S * * *
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9 February 200l Dear and blessed S:
HariÅ Om Tat Sat. Your loving letter of 28th Jan in hand. Good that you have started the mind-process observation, and it has given you some definite benefit. Intensify and regularize the practice. It should be like food and drink to the body, or air to the lungs. Do not fail or miss.
Your weak mind and diffidence have to grow into strength and confidence. This will take place, in time. Make the course faster by the mind-exercises and inner efforts.
Practical life alone teaches, eventually. All theories are gained, evolved and tested only in practice. Practice alone you get every day by living and interacting. Let this be. But alongside, also gain knowledge from books, or their authors. That is why you have Teachers.
Knowledge always helps, strengthens and supports. Make it so.
Here are some values and truths, which will, if you assimilate, enrich and empower you:
1. Mind alone is the agent that makes or mars life. Its wealth is the real wealth. Its poverty is the real poverty. Make it rich every day and every hour.
2. Mind’s laws are even more powerful, unfailing, than those of physics and chemistry.
3. You will always be led to what you rightly deserve or need. Also, what you are led to, is and will be, what you rightly deserve or need. Have this either as a faith or as an understanding.
4. Every day you are irresistibly driven towards fulfillment. The manner in which this takes place may not be always clear to you. To grasp it clearly is your continuous task.
5. Have therefore confidence, hope and reliance. All these are, in fact,
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mind’s own qualities and enrichments. Keeping the mind, and being its owner, do not fail or lag behind in becoming richer everyday. Such inner riches do not corrupt anyone. External riches, on the other hand, may well vitiate the possessor.
6. Take these words from me: Do not fear. Avoid doubting. Be open, wholehearted. Avoid pretensions. Whenever so needed, close your eyes, and look within for the right guidance and inspiration. Have hope. Shine in the Supreme Light which engulfs and graces every one, more so the fond believer and one who relies on Providence!
May there be ma´gal for you and all others in your family. M¡ and Nutan Swamiji send you loving good wishes.
Fond ¡¿¢rv¡d,
Yours, Swamiji
Vicharasetu - November 2010 34
News & Notes
❑ Jµ¡na-Yajµa in Bangalore: Poojya Swamiji accompanied by M¡ will reach Bangalore on Oct 28 for conducting Jµ¡na Yajµa there. Sri CS Sridhar will also travel with them. A few disciples from Ashram and Thrissur are also travelling to Bangalore to assist in the arrangements. The Jµ¡na Yajµa is jointly sponsored by CIRD, Bangalore and SGBS Trust (Unnati Centre). Programmes: 1. Oct 29 (6:30-8:00 pm) & Oct 30 (10:00-11:15 am): Discourses in Malayalam; topic: “Greatness & Glory of Bhakti”– based on áreemad Bh¡gavatam. 2. Oct 30, 31 & Nov 01 (6:30-8:00 pm): Discourses in English; topic: “Transforming Life through Spiritual Wisdom”. Venue: Unnati Centre, SGBS Trust, Temple Road, NGEF Layout, Sadanandanagar. Poojya Swamiji accompanied by M¡ and others will return to the Ashram on Nov 02.
❑ 36th Delhi Annual Jµ¡na Yajµa: Poojya Swamiji, accompanied by M¡ and Nutan Swamiji will leave the Ashram for Delhi on Nov 14. Guru-archan¡ will be on Nov 15 (4:30 pm) at CIRD. Poojya Swamiji’s 5-day discourses, “Inner Spiritual Splendour” – based on áreemad Bh¡gavatam (Muktiskandham, 11th) will be from Nov 26 to 30 (6:30- 07:45 pm), at Chinmaya Mission Auditorium, 89 Lodhi Road. Swamiji will take classes on “Harnessing Inner Resources for Interactional Excellence” based on Vivekac£·¡ma¸i at CIRD from Nov 16 to 20 (07:30-08:30 am). There will be morning classes at CIRD by M¡ on “Role of Guru Bhakti in Spiritual Life”, based on áreemad Bh¡gavatam from Nov 23 to 26 (07:30-08:30 am). Nutan Swamiji will take classes at CIRD from Nov 27 to 30 (07:30-08:30 am) on 3rd chapter of
Vicharasetu - November 2010 35
Bhagavadgeet¡. Devotees can have satsang with Poojya Swamiji daily evening (6:30-7:45 pm), except when Poojya Swamiji has a programme outside CIRD. ViÀ¸u Sahasran¡ma S¡rvajanika Yajµa, will be conducted on Nov 21 (9:00 am). Poojya Swamiji, along with M¡ and Nutan Swamiji will return to the Ashram on Dec 05. Contacts: CIRD: 0120-2698563; Bri. Prasanna Swaroopa: 98180 77380; Sanjay Chakravarty: 98112 03815; Raj Dagur: 011-26272879; Mithu Sengupta: 011-2924 4147.
❑ S¡dhan¡-¿ibiram: A number of seekers from Malaysia, Pune, New Delhi, Bangalore, Chennai, Thrissur and other places are expected to participate in the S¡dhan¡-¿ibiram in the Ashram from Dec 14 to 21. It will be a period of intense s¡dhan¡ - an inner pilgrimage guided by Poojya Swamiji as well as Nutan Swamiji and M¡. The participants will also get an opportunity to help in arranging necessary services on Dec 17, for M¡t¡ji Sulabh¡ Devi’s ‘Mah¡sam¡dhi day’, which will be observed in due solemnity.
❑ 9th áreemad Bh¡gavata Tattva Sameeksh¡ Satram will be held from December 24, 2010 to January 2, 2011 in Paralikad Naimish¡ra¸yam, in the sacred precincts of Tacchanatthukavu Devi Temple. As usual, Narayanashrama Tapovanam and Hind Navotthana Pratishtan will jointly conduct the event. More than 30 distinguished exponents, sanny¡sins and scholars, will expose the listeners to the invaluable inner treasure. Thousands of people are expected to assemble every day. The arrangements include anna-d¡na for all, accommodation for outstation seekers and scholars, the spacious pandal, sound, light, first-aid, medical help, water disposal, etc. This great jµ¡na-mahotsava (knowledge-festivity), meant to ensure the prosperity and well-being (kshema-ma´gala) of one and all, is intended to instil spirituo-socio-ethical values and messages, the great Text discusses and presents, making the society strong and cohesive. Our
Vicharasetu - November 2010 36
scriptural texts like áreemad Bh¡gavatam have the sole object of revealing and inculcating eternal values, which ensure long-term auspicious growth of the individual, family and society. Hence, events like áreemad Bh¡gavata Tattva Sameeksh¡ Satram, aiming at disseminating these eternal values, are always a recurring need of the society. Processions (y¡tr¡) for bringing the (i) ári Krishna idol (ii) Dharma- dhvaja and (iii) áreemad Bh¡gavata Grantha, will form part of the event. As in earlier years, essay writing, áreemad Bh¡gavata hymns recital, and elocution competitions are being arranged for different age groups, to imbue a lasting effect in the society. ViÀ¸u-sahasran¡ma S¡rvajanika Mah¡yajµa, will be on the concluding day (January 02, 2011), when over 1000 people will perform archan¡ and havana, with the specific sa´kalpa of bringing prosperity, unity, inner strength and welfare for one and all.
❑ Video Conference with Tata Group Companies: On Oct 02, Poojya Swamiji addressed about 60 Chief Ethics Counsellors of Tata Group assembled for a 2-day deliberation at Khandala (Maharashtra) during their “Ethics Counsellors’ Meet”, with the aim of ‘enhancing employee engagement’. The Tata Group requested Poojya Swamiji to speak about ‘Value-based commitment to improve ethical climate’. In his own inimitable and powerful way, Swamiji spoke about our fundamental values -— integrity, excellence, unity and responsibility, as well as the pressing need to address growing corruption and decline in values in the society. The video conference lasted for nearly two hours.
❑ Poojya Swamiji, along with M¡ returned to the Ashram on Oct 11 after conducting the annual Jñ¡na Yajña in Chennai. Report on Chennai Jµ¡na Yajµa, held between Oct 5 & 11, appears on page 19. Nutan Swamiji accompanied by Bri. Prasanna Swaroopa, left for Jakarta on Oct 14 to conduct spiritual programmes there, details of which were published last month.
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❑ Sewing Machine Distribution: As part of the annual Anna-vastra D¡na Satra, 20 sewing machines (pedestal) were distributed from Vyasa Tapovanam on Oct 17. 20 more will be distributed from Narayanashrama Tapovanam after Poojya Swamiji’s return from Bangalore Jµ¡na Yajµa. Selection of recipients was based on the applications received, after the volunteers had visited the houses of the chosen recipients to verify
their details. The recipients demonstrated, as usual, their sewing skill, then sought Poojya Swamiji’s blessings, and received the machines. During the distribution, Poojya Swamiji explained that the object of providing the machines was to augment the family income by generating self-employment.
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The same day (Oct 17), being the day of Vijay¡da¿am¢, Poojya Swamiji initiated children into literacy (Vidy¡rambham) in the traditional manner, at ári Dakshinamoorthy Temple, Vyasa Tapovanam, Vyasagiri, Wadakanchery. ■
Vicharasetu - November 2010