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Geeta Tattva Sameeksha 2012 : Poojya Swamiji arriving at the venue
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Contents
Science of Inner Redemption – 38
Silence of the Enlightened 02 Verses for Introspection
21. Nurturing a Family of Virtues – M¡ Gurupriy¡ 10 Prabh¡ta-ra¿miÅ
196. Is Man Helpless under the Forces of Nature? 13 Correspondence
On the Theory of Re-birth 16
Inspiring Value-orientation in Young minds
One-day Camp for students – Sumesh 21 Back to Eternity
Swami Sankarananda 23 News & Notes 25
M…÷Æ˙…‰v™……«x…‰x…Ë¥… x…i™…∆ n‰˘Ω˛“ •…¿®…™……‰ ¶…¥…‰i…¬ * Œ∫l…i…∂S… ™…j…E÷Új…… {… ®…÷HÚ…‰%∫……Ë x……j… ∫…∆∂…™…: **
Gurug¢t¡ 2.63
By meditating on the Guru always, one gets inundated by Brahman. Wherever he may live, he remains free. There is no doubt in this.
Narayanashrama Tapovanam Venginissery, P.O. Ammadam, B.O. Paralam,Thrissur. Kerala 680 563, India. Tel. (0487) 2277963/2278302/2278363 email: [email protected] Website: http://www.SwamiBhoomanandaTirtha.org
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Recording of the discourse series for television (Samadhi Mandir)
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Science of Inner Redemption – 38 (Series on Yoga-v¡siÀ¶ha, Nirv¡¸a-prakara¸a)
Silence of the Enlightened
Sage VasiÀ¶ha said: ∫…÷π…÷{i…®……Ëx…¥……x¶…⁄i¥…… i™…Ci¥…… S…k… ¥…±…… ∫…i……®…¬ * EÚ±…x……®…±… x…®…÷«HÚŒ∫i…π`ˆ…¥…π]ıˆ§v…i…i{…n˘: ** (6p.68.1)
R¡ma, be ‘sleep-like silent’, shunning mind’s indulgences, free from the slush of imaginational vagaries, abiding firmly in that supreme abode.
R¡ma asked: ¥……R¬Û®……Ëx…®…I…®……Ëx…∆ S… EÚ…π` ˆ®……Ëx…∆ S… ¥…‰n¬˘®™…Ω˛®…¬ * ∫…÷π…÷{i…®……Ëx…∆ ®……Ëx…‰∂… •…¿x•…⁄ Ω˛ EÚ®…÷S™…i…‰ ** (6p.68.2)
O lord of spiritual silence, I know oral-silence, eye-silence, sensory- silence. O Brahman, tell me what is called ‘sleep-like silence’.
Austerity through silence
Sage VasiÀ¶ha introduces here the concept of suÀupta-mounam, sleep- like spiritual silence. Mouna or silence is very common in spiritual and religious parlance. It generally denotes the practice of avoiding articulation of all kinds. Even loud recitation or chanting of any hymn or mantra is given up. By its very nature, such oral abstinence for any extended period of days or weeks is not easy.
Silence forms an important part of religious and spiritual austerity. Everyone is given to speaking. Without oral interaction, it is difficult to co-exist. So, to refrain from speaking altogether is rather strange and difficult, no doubt. Also, some ascetics observe silence to avoid interaction with worldly people.
But in actual spiritual pursuit, especially in the context of the discussion
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VasiÀ¶hadeva is having with Sri Rama, does such Rest peacefully silence count at all? Is not the focus far deeper, on the involving mind, intelligence and ego? That is why, ‘Subjectude’ within, as in he elaborates on the concept of silence, its content sleep. and effectiveness. The discussion is quite revealing to seekers, especially those given to truthful introspection.
Sage VasiÀ¶ha’s words are penetrating and immensely relevant: “Be silent like one asleep.” The seeker can be so, if he sternly shuns all undue indulgences the mind habitually is given to. Leave all anxieties, which the preferential and prejudicial thoughts and leanings bring about. And rest peacefully on the ‘Subjectude’ within, as in sleep.
Just as the wakefulness dawns in one, it also sets. Both dawning and setting take place within the individual body. This becomes evident when one feels tired and sleeps off at the end of the day. If thus the sleep withdrawal is possible for the mind, the sleep-like wakefulness also must be possible. That is what Vasi˦hadeva explains to the prince of Ayodhya, as a redress for all his agitations and anxieties. To arise and awake, and equally to recede and rest, are possible for the Consciousness within oneself. The potential and possibility for both are there.
Austerity – physical & spiritual
Sage VasiÀ¶ha said: u˘ ¥…v…: |……‰S™…i…‰ Æ˙…®… ®…÷ x…®…÷« x…¥…ÆË˙ Æ˙Ω˛* BEÚ: EÚ…π`ˆi…{…∫¥…“ ∫™……VV…“¥…x®…÷HÚ∫i…l…‰i…Æ˙:** +¶…… ¥…i……™……∆ ∂…÷πEÚ…™……∆ GÚ™……™……∆ §…r˘ x…∂S…™…: * Ω˛`ˆ…ŒVV…i…‰Œxp˘™…O……®……‰ ®…÷ x…: ∫™……iEÚ…π`ˆi……{…∫…:** ™…l……¶…⁄i… ®…n∆˘ §…÷n¬˘v¥…… ¶…… ¥…i……i®……i®… x… Œ∫l…i…:* ±……‰EÚ…‰{…®……‰% {… i…fi{i……‰%xi…™…«: ∫… ®…÷HÚ®…÷ x…: ∫®…fii…:** (6p.68.3-5)
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O Rama, revered spiritual thinkers say that the silent ascetic is of two kinds: one is immobile like a log, and the other liberated while alive (jeevanmukta).
The wood-like ascetic is steeped in rigorous dry rituals, without reflecting upon their hollowness and inefficacy. He tries to control his senses forcefully, not caring to sublimate the mind, which alone employs the senses.
On the other hand, he is considered liberated, who discerns, by spiritual reflection, the transitoriness of the world. He is stably seated in his own inner Self. Though he is seemingly like secular people, his contentment is from within.
To advance in any field of understanding, your To advance in any thoughts should become subtler and loftier. And field of this will be possible only when the right understanding, your concepts and postulates are presented before thoughts should become subtler and you. Like climbing a hill step by step, take to loftier. one concept after another sequentially. Vasi˦hadeva is laying down such a process of ascension and advancement.
Sage Vasi˦ha says that silence is of two kinds. One is the hard core silence, admitting no leniency or reconciliation. It is rigid like a dry log, not flexible at all. He refers to those who abandon speech altogether for a long period. It is mere oral silence, superficial. Our body itself is inert. It is the mind and intelligence that employ the body. How can then the silence of one part of the body, namely the mouth or tongue, be the true inner spiritual silence?
Vasi˦hadeva explains that the wood-like ascetic is given to rigorous rituals and ceremonies, scrupulously attending to all the details with regard to the materials and place used, as also the manner of employing them ceremoniously. At the same time, being ignorant and hence deluded
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about the effectiveness of these practices, he does not understand that the ultimate goal of human life cannot be attained through these.
These hard-core ritualists, given only to external control of senses, fail to recognize that every sensory activity begins at the bid of the inner mind, and its outcome also is in the mind. Thus what needs to be silenced, is the inner mind. That alone is worth seeking.
Four types of silence S…i…÷π|…EÚ…Æ˙®……Ω÷˛∫i…∆ ®……Ëx…∆ ®……Ëx… ¥…n˘…‰ V…x……: * ¥……R¬Û®……Ëx…®…I…®……Ëx…∆ S… EÚ…π`∆ˆ ∫……Ëπ…÷{i…®…‰¥… S… ** ¥……R¬Û®……Ëx…∆ ¥…S…∫……∆ Æ˙…‰v……‰ §…±…… n˘Œxp˘™… x…O…Ω˛: * +I…®……Ëx…∆ {… Æ˙i™……M…∂S…‰π]ı…x……∆ EÚ…π`ˆ∫…∆Y…EÚ®…¬ ** (6p.68.7-8)
Knowers of spiritual silence say that there are four kinds of silence. Oral silence, sensory silence, wood-like silence and sleep-like silence.
Restraining speech is oral silence. Controlling senses is sensory silence. Abandoning activities and performance is the wood-like silence.
(Three of the four types of silence are mentioned here, as the fourth, the silence of the Knower, is discussed subsequently.) ®…x……‰®……Ëx…∆ {…\S…®…∆ S… i…x®…fii……Ë EÚ…π`ˆi……{…∫…‰* ¶……¥…‰ ∫…÷π…÷{i…®……Ëx……J™…∆ V…“¥…x®…÷HÚ…‰%x…÷V…“¥… i…** j…π…÷ ®……Ëx… ¥…∂…‰π…‰π…÷ ¥…π…™…: EÚ…π`ˆi……{…∫…:* ∫…÷π…÷{i…®……Ëx……¥…∫l……™……∆ ∫…… i…÷™……« ∫…Ë¥… ®…÷HÚv…“:** ¥……R¬Û®……Ëx…∆ ®……Ëx… ®…i™…‰i…Œi∫…r∆˘ i…SS… ®…x…: EÚ±…* ®… ±…x…∆ V…“¥…§…xv……™… i…j…∫l…: EÚ…π`ˆi……{…∫…:** (6p.68.9-11)
There is a fifth kind of silence, mental silence, in the austere wood- like ascetic. The profound sleep-like silence is inner and attitudinal. It is cherished and pursued by the one liberated while alive. (This
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inner silence is induced by the right knowledge of the non-active Self, which is like the centre of the circle.)
In all the three kinds of silence, the subject is the wood-like austere seeker. Sleep-like silence is the fourth state, the tur¢ya, occurring to one liberated while alive.
Non-speaking is said to be silence, but in it the mind remains active and impure, conducing to bondage of the soul. The wood- like ascetic is given to rejoicing in it.
Enumerating different types of silence as oral, sensory, wood-like and sleep-like, VasiÀ¶hadeva declares that the first three are ‘wood-like’ in effect. There is no spiritual sublimity or elevation to be gained by their practice. The mind, being active like earlier, continues to remain impure. Out of ignorance, the wood-like ascetic perhaps revels in such inner mental turbulence and cyclone. The bondage in the form of inner constriction and rigidity does not abate. So the seeker has to judiciously eschew them and strive for suÀupta-mounam, sleep-like silence, which leads to and results from true spiritual enlightenment.
Enlightened inner silence |…∫°÷ÚÆ˙ŒSS…k…EÚ±…x…®…‰i…x®……Ëx…j…™…∆ ∫®…fii…®…¬* ¶…¥…Œxi… ®……Ë x…x…∫i…j… x… i…VY……∫i…i∫l…±…“±…™……** x……j……‰{……n‰˘™…i……Y……x…®…‰i…x®……Ëx…j…™…‰ EÚ±…* ±…“±…™…… EÚ l…i…∆ i…‰x… i…VY……: E÷Ú{™…xi…÷ ¥…… x… ¥……** In all the three kinds of silence, mind displays its witchcraft. Those who practise these are silent, but are not Knowers of Truth. They only indulge and sport in spiritual fantasies. In these three silences, there is no touch of spiritual wisdom at Vicharasethu – July – 2012 9 all. I referred to them as silence and silent ascetics, in a lighter vein. Let the Knowers be angry at me or not. But this enlightened inner silence, which is otherwise called the state of liberation while alive, leads to cessation of all further birth. Listen to my description about it, delightful to hear. VasiÀ¶hadeva refers to three or four kinds of silence, but disposes them of calling them inert, immobile and wood-like. The comparison and contrast are more to evaluate real inner spiritual silence, and actualize it with all fondness, concern and attunement. Sleepy wakefulness and wakeful sleep are concepts we have discussed well in the book ‘Quietitude of the Mind’, an abridged version of Upa¿ama Prakara¸a. The three states – wakefulness, sleep and dream – repeatedly emerge and subside every day in the individual. Each of these gets replaced by the other, making the seeker wonder how such recurrence is possible in all order, without confusion of any kind. Because each state invalidates the rest, and the three occur in cycle, there must be a source to enable the three. This source has to be distinct and independent. It is here that the scriptures point out the fourth, the Subject of all these object states, the pure Consciousness, the Self. Seeker must be able to grasp the sleep-like spiritual silence, and hence the ceaseless abidance of the fourth factor, tur¢ya, distinctly and confidently. Thereupon, when he is able to rest inwardly in that, the recurring three object states will irresistibly lose their distinctness and dominance. Think of a revolving firebrand. The circle of fire seen is verily not there. It is just a stick, a firebrand. But eyes are not able to detect the motion of the stick, because of its fast revolution. They spot only the circle of fire. Vicharasethu – July – 2012 10 Once the truth is comprehended, the distinctness of the three states together with all that goes with them, will sink into insignificance, unreality, and will cease to cause agitation, confusion or delusion. As in sleep, one will be able to abide in the pure Consciousness and its subjectivity, without feeling the least movement, vibration or the resultant agitation and distraction. Abiding in pure Consciousness is the true silence + ¥…¶……M…®…x…¶™……∫…∆ ™…n˘x……txi…®……Œ∫l…i…®…¬* v™……™…i……‰%v™……™…i…∂S…Ëi…i∫……Ëπ…÷{i…∆ ®……Ëx…®…÷S™…i…‰** ™…l……¶…⁄i… ®…n∆˘ §…÷n¬˘v¥…… V…M…z……x……i¥… ¥…ß…®…®…¬* ™…l……Œ∫l…i…®…∫…xn‰˘Ω∆˛ ∫……Ëπ…÷{i…∆ ®……Ëx…®…‰¥… i…i…¬** (6p.68.18-19) The resting on the beginningless and endless inner Subject, fostering no divisions or differences, free from any rigid practice, meditating or not meditating, is said to be the sleep-like silence. Knowing the manifoldness called the world to be illusory and unfounded, being freed from all the agitations therefrom without any doubt or oscillation, to be naturally poised in oneself, is the famed sleep-like spiritual silence. Throughout our life we are ceaselessly interacting with objects. It instantly implies a clear division of subject and object. In our within, we constantly host objects, though in the form of mental imprints. As a result, desire, hatred, fear and their multiples begin to prey our mind and intelligence. This leads to a variety of ripples, waves and breakers, each with its distinct place in the mind. The singular Consciousness loses its singular nature and virtually becomes manifold, although all are truly imaginational and are within its (the Consciousness’s) own domain. Knowing this truth, the Knower abides in Consciousness, the Subject. He thus frees himself of all objective impacts, processes and outcomes. Vicharasethu – July – 2012 11 This kind of inward restfulness in homogenous Inward restfulness Consciousness constitutes the essence of sleep- in homogenous like silence. The cognition of Consciousness Consciousness constitutes the with its endless magnitude, and the restfulness essence of sleep-like it affords are so profound and wholesome, that silence. he does not feel the least sense of division or multiplicity any time. It is like waves of water in the sea. Neither are waves the least affected by sea, nor is the sea affected by waves. In fact, there is no wave-sea distinction at all. Likewise, for the Knower, it is all one homogeneity, whether inside or outside. ∫…¥…«∂…⁄x™…∆ x…Æ˙…±…®§…∆ ∂……Œxi… ¥…Y…Œ{i…®……j…EÚ®…¬* x… ∫…z……∫… n˘ i… ™…∫™……®…… ∫…i…∆ ®……Ëx…®…÷k…®…®…¬** ¶……¥……¶……¥…n˘∂……n‰˘∂… ¥…∂…‰π…ËÃ¥…i…l……‰Œil…i…Ë:* ∫…∆ ¥…n˘…‰ ™…n˘x……¶……∫…∫i…x®……Ëx…∆ {…Æ˙®…∆ ¥…n÷˘:** ™…∫®……i∫…∆ ¥…n˘®…‰¥… ∫™……i∫¥……x™…… n˘EÚ±…x…… E÷Úi…:* +x…xi…®…‰¥… ∫……Ëπ…÷{i…∆ ∫…¥…» ®……Ëx…®…i…∫i…i…®…¬** +…‰ ®…i™…÷n˘∫i…¶…¥…¥……∫…x…®…‰EÚ®……∫∫¥… x… i¥…∆ x… S……Ω˛®… {… x……x™… n˘Ω˛…Œ∫i… ∫…i™…®…¬* ∫…¥…» S… ¥…ti… (6p.68.22,23,27,31) To be resting on the full void, having no external dependence or support, experiencing quietly the fullness of wisdom, which is neither real nor unreal, is the true sleep-like spiritual silence. To be resting in supreme Consciousness, which is bereft of all attributes like existence and non-existence, as well as illusory projection, is the supreme sleep-like spiritual silence. As Consciousness alone is, where is the question of any other perception or imagination? The endless sleep-likeness irresistibly extends its silence everywhere. Vicharasethu – July – 2012 12 Yes, O R¡ma, eschew all the desires born of the world and be restful on the singular ‘Om’. For, the supreme Truth is that neither are you, nor am I, nor is another different and divergent. All here are but the sole display of the inner spiritual brilliance. Be the endless expanse of the sentient sky, and dwell within its fold. As Krishna puts it in Bhagavadgeet¡, the asat (unreal) has no existence and expression at all. And the sat (real) cannot cease to exist (2.16). This leaves us with no option at all. Sat and asat cannot together be. When this principle is applied, it becomes evident that Consciousness, the ever- present, alone is, at all times. The object phenomena get invalidated. This is what the Sage describes in these concluding verses. All the objects around dissolve into mere imprints in the inner consciousness of the perceiver, where objectivity cannot in reality be at all. Objective ideas are themselves subjective alone. The Subject Self is capable of bringing about such divisive outlook like subject and object, subtle and gross and the like. * * * (to be continued) n‰˘∂…EÚ…±…µ…i……n˘“ x… ¥™…¥…∫l……®……j…{……±…x…®…¬ * ®…x…x…∫®…Æh……l…«xi…÷ ∫…xi™…‰i…… x… §…Ω⁄˛ x… ¥…Ë ** Time and place bound routines and practices are only for the preservation of institutionalism. All these manifold rules and procedures are there only to instill remembrance and reflection of Truth. Ëtm¡nubh£tiÅ, áloka 47 (Poojya Swamiji’s Composition) Vicharasethu – July – 2012 13 Verses for Introspection - 21 Nurturing a Family of Virtues v…Ë™…» ™…∫™… {…i…… I…®…… S… V…x…x…“ ∂……Œxi…Œ∂S…Æ∆˙∆˙ M…‰ Ω˛x…“ ∫…i™…∆ ∫…⁄x…÷Æ˙™…∆ n˘™…… S… ¶… M…x…“ ß……i…… ®…x…:∫…∆™…®…: * ∂…™™…… ¶…⁄ ®…i…±…∆ n˘∂……‰% {… ¥…∫…x…∆ Y……x……®…fii…∆ ¶……‰V…x…∆ Bi…‰ ™…∫™… E÷Ú]÷ıŒ®§…x…: ¥…n˘ ∫…J…‰ EÚ∫®……n¬˘ ¶…™…∆ ™……‰ M…x…: ** dhairyaÆ yasya pit¡ kÀam¡ ca janan¢ ¿¡nti¿ciraÆ gehin¢ satyaÆ s£nurayaÆ day¡ ca bhagin¢ bhr¡t¡ manaÅ-saÆyamaÅ , ¿ayy¡ bh£mitalaÆ di¿o’pi vasanaÆ jµ¡n¡m¤taÆ bhojanaÆ ete yasya ku¶umbinaÅ vada sakhe kasm¡d bhayaÆ yoginaÅ . Subh¡Àitam A Yogi for whom composure is his father, forbearance his mother, calmness of mind his wife, truth his son, compassion his sister, control of mind his brother, and for whom this earth is the bed, the directions the attire and the nectarine knowledge the food – for whom all these are members of his family, tell me O friend, from what would such a Yogi fear? Points for Introspection Any seeker or an ascetic or a yogi must have such qualities that strengthen him in his path of seeking the supreme Truth. He should imbibe qualities, which are harmonious with seeking, and reject those which are not. Human beings have a strong bond with parents, brothers, sisters, wife/ husband, and children. In every circumstance – good or bad – one’s most near and dear ones always give support and strength. They always wish his welfare and try to protect him from all odds and dangers. Even if one happens to be separated by time and distance, he is never disowned by the relatives. Vicharasethu – July – 2012 14 However, man has always a fear of losing the near and dear ones. For, how long will the family members remain? It may happen that none of the family members is there for support. Such a situation or even the thought of such a situation generally would make one fearful. But not so for a Yogi. He has nothing to fear because he has nothing to lose. Instead of depending upon family members born of blood and matrimony, he embraces a new family where composure is his father, forbearance is his mother, constant peace is his wife, truthfulness is his son, compassion the sister and mental-discipline the brother. These qualities are his constant companion, and will remain with him forever giving him Being protected by the eternal qualities strength and support. The Yogi also has the as his family excellent quality to adjust anywhere for his members, the yogi minimum daily needs like shelter, clothes and has no fear from anybody food. He considers the whole of earth to be his whatsoever. bed and is not tormented if he has to sleep on the bare ground; he considers the directions to be his dress covering him from all sides; and even if he does not get food, he is never afflicted because he is always satiated with the nectarine Knowledge of Truth. When a Yogi has such a family of beautiful qualities, he never suffers any lack. None of these qualities can be taken away from him any time. So, from whom or what will he have fear? One has fear when there is a possibility of losing something. The Yogi does not depend on perishable members of his family. Being protected by the eternal qualities as his family members, he has no fear from anybody whatsoever. He moves about fearlessly. When we chant this ¿loka we imbibe these qualities. Fearlessness adorns our mind. Vicharasethu – July – 2012 15 Word Meaning v…Ë™…» (dhairya∆) = composure; ™…∫™… (yasya) = whose; {…i…… (pit°) = father; I…®…… (k¿am°) = forbearance; S… (ca) = and; V…x…x…“ (janan¢) = mother; ∂……Œxi…: (ø°nti≈) = calmness of mind; S…Æ∆˙ (cira∆) = at all times; M…‰ Ω˛x…“ (gehin¢) = wife; ∫…i™…∆ (satya∆) = truth; ∫…⁄x…÷: (s£nu≈) = son; +˙™…∆ (aya∆) = this; n˘™…… (day°) = compassion; S… (ca) = and; ¶… M…x…“ (bhagin¢) = sister; ß……i…… (bhr°t°) = brother; ®…x…:∫…∆™…®…: (mana≈-sa∆yama≈) = mind-discipline; ∂…™™…… (øayy°) = bed; ¶…⁄ ®…i…±…∆ (bh£mitala∆) = surface of the earth; n˘∂…: (diøa:) = directions; + {… (api) = also; ¥…∫…x…∆ (vasana∆) = dress; Y……x……®…fii…∆ (jµ°n°m§ta∆) = nectarine knowledge; ¶……‰V…x…∆ (bhojana∆)= food; Bi…‰ (ete) = these; ™…∫™… (yasya) = whose; E÷Ú]÷ıŒ®§…x…: (ku∂umbina≈) = members of the family; ¥…n˘ (vada)= tell; ∫…J…‰ (sakhe) = O friend; EÚ∫®……n¬˘ (kasm°d) = from what; ¶…™…∆ (bhaya∆) = fear; ™……‰ M…x…: (yogina≈) = for a Yogi; +x¥…™…: Prose Order v…Ë™…» ™…∫™… {…i……, I…®…… S… (™…∫™…) V…x…x…“, S…Æ∆˙ ∂……Œxi…: (™…∫™…) M…‰ Ω˛x…“, ∫…i™…∆ (™…∫™…) +˙™…∆ ∫…⁄x…÷:, n˘™…… S… (™…∫™…) ¶… M…x…“, ®…x…:∫…∆™…®…: (™…∫™…) ß……i……, ¶…⁄ ®…i…±…∆ (™…∫™…) ∂…™™……, n˘∂…: + {… (™…∫™…) ¥…∫…x…∆, Y……x……®…fii…∆ (™…∫™…) ¶……‰V…x…∆, ™…∫™… Bi…‰ E÷Ú]÷ıŒ®§…x…: ¥…n˘ ∫…J…‰ (i…∫™…) ™……‰ M…x…: EÚ∫®……i…¬˘ ¶…™…®…¬ * dhairyaÆ yasya pit¡, kÀam¡ ca (yasya) janan¢, ciraÆ ¿¡ntiÅ (yasya) gehin¢, satyaÆ (yasya) ayaÆ s£nuÅ, day¡ ca (yasya) bhagin¢, manaÅ-saÆyamaÅ (yasya) bhr¡t¡, bh£mitalaÆ (yasya) ¿ayy¡, di¿a: api (yasya) vasanaÆ, jµ¡n¡m¤taÆ (yasya) bhojanaÆ, yasya ete ku¶umbinaÅ vada sakhe (tasya) yoginaÅ kasm¡t bhayam. ■ * * * Vicharasethu – July – 2012 16 Getting Graced by Values Every seeker must understand that Brahmavidy¡ is the supreme dharma. The very entry into Brahmavidy¡, not to speak of one’s progress and fulfillment in it, will be possible only when one is graced with values and their enrichment. Values undoubtedly have to relate to sensory, oral, mental and intelligential levels. Nevertheless, they revolve around the Soul, which is the core of our personality, as well as of the universe. – Swamiji Vicharasethu – July – 2012 17 Morning rays Prabhata-rasmih 196 Is Man Helpless under the Forces of Nature? 05 July 2008 HariÅ Om Tat Sat. Jai Guru. Yesterday Binita wanted me to explain an important verse in the 3rd chapter of Bhagavadgeet¡. I think she was referring to Krishna’s answer to Arjuna’s enquiry as to why man commits wrongs and undesirable acts although he does not like to do so. +l… E‰Úx… |…™…÷HÚ…‰%™…∆ {……{…∆ S…Æ˙ i… {…⁄Ø˚π…: * + x…SUÙz… {… ¥……πh…Ê™… §…±…… n˘¥… x…™……‰ V…i…: ** Bhagavadgeet¡ (3.36) Propelled by what, does man commit sin, O Krishna? He does so even against his own volition, as if goaded by some alien force! Arjuna is saying that even though a person doesn’t like to commit any sin, he seems impelled by something to do it. It is as though he gets yoked by an external power. What is the reason? See how Arjuna presents it. The emphasis is on that seeming external influence, on which one has no control, being helpless under its compelling power. Is it really so? Krishna gives a beautiful answer. He says it is not like that. EÚ…®… Bπ… GÚ…‰v… Bπ… Æ˙V……‰M…÷h…∫…®…÷n¬˘¶…¥…: * ®…Ω˛…∂…x……‰ ®…Ω˛…{……{®…… ¥…n¬˘v™…‰x… ®…Ω˛ ¥…Ë Æ˙h…®…¬ ** Bhagavadgeet¡ (3.37) Vicharasethu – July – 2012 18 It is desire (passion); it is hatred (intolerance) born of rajo-gu¸a. It is a mighty consumer and a powerful sinner. Know it to be the stark enemy in this world. There is no external force compelling anybody to act against his will. It is all an internal creation. It is called k¡ma, desire; it is called krodha, anger. Understand that neither k¡ma nor krodha is external – it is in one’s own mind. Why does he say that it is k¡ma and also There is no external krodha? The reason is that when k¡ma is force compelling hindered, it gives rise to krodha, hatred. It is anybody to act not that the two are different. It is the same against his will. It is all an internal force that appears as passion at one time and creation. prejudice at another time. Immense are the ill- effects of this rajo-gu¸a. K¡ma is said to be a mah¡¿ana – a mighty consumer, like fire. It is insatiable. Be careful, is the caution pronounced. Since this k¡ma is lying coiled up, deeply ingrained in the psychological system, man finds it difficult to detect and remove it. Don’t say that there is an external force. The problem is within the mind itself. Using three similes, Krishna explains how desires are coiled up in one’s personality. v…⁄®…‰x…… µ…™…i…‰ ¥…Œºx…™…«l……n˘∂……Ê ®…±…‰x… S… * ™…l……‰±§…‰x……¥…fii……‰ M…¶…«∫i…l…… i…‰x…‰n˘®……¥…fii…®…¬ ** Bhagavadgeet¡ (3.38) As fire remains covered by smoke, the mirror by dirt, and the foetus by amnion, so does the knowledge of man remain shrouded by desire. When you burn firewood, because of moisture and oil content in it, the firewood will produce smoke. Actually the fire by itself produces no smoke. But fire is not available independently except through a medium, Vicharasethu – July – 2012 19 in this case, the firewood. Impurities of the medium prevent brilliance of the fire from getting manifested. After some time, with impurities – moisture and oil – removed, it will give smokeless fire. In the same manner, when the mind expresses itself, you will find it contaminated with passion and prejudice. It is because of rajo-gu¸a. Mind is made of three gu¸as – sattva, rajas and tamas. With sattva becoming predominant, mind gets purified. Then it will manifest its brilliance. In its pure form it is not called mind; it is called ¿uddha sattva. Krishna gives another example. When you put a mirror on the wall, over a few days, it collects You may clean your mind today; some dust and moisture. You have to wipe it and but don’t expect clean it regularly. So too, the wiping process of it to be equally the mind is absolutely necessary. It cannot be clean tomorrow. avoided. You may clean your mind today; but don’t expect it to be equally clean tomorrow morning. Just as when you stand in front of a mirror and start looking at your own face and adorn it, you will find the very breath soiling the mirror surface, so too in your interactions with the world, the objects of the world will put up their own impure imprints and notes on the mind. It is part of your activity and interaction. The message is: clean the mind and keep it clean all the time. Think of the growth of a foetus in the womb of the mother. While the foetus develops, the placenta also gets formed. The placenta is for the protection of the foetus. When the child comes out after some time, the placenta keeps away. In the same manner, the impurity called passion will also keep away at one time, with the proper application of spiritual wisdom. When the mind undergoes abundant measure of purity, it results in passion and prejudice getting evaporated. In that state of ¿uddha-sattva, the Self will shine in its brilliant form giving out delight, joy and quietitude. Just as placenta becomes separated from the foetus at the Vicharasethu – July – 2012 20 time of birth, so too the spiritually illumined person will find his mind completely freed of defects. Now, with respect to all of you who are inmates here, who have come here as seekers, I have something additional to say in this matter. I would like you to understand that you are not like the ordinary people. There is something good and great in you. What is that? You have left your home. You have left your relations and you have come to the Ashram. This is a place for seekers and seeking alone transpires here. In having left your desires for acquiring worldly objects, positions and prestige, you have ascended an important step in spiritual life. It is a great thing. You should understand and appreciate this great value. Whenever you think of your stay in the Ashram, feel blessed. That itself designates you as far different from others. It does not mean you should claim any superiority over others. However, the note should infuse in you confidence, courage and a sense of fulfillment for having chosen the right path. You have been able to break a very difficult cord and identify yourselves with the Ashram. Your stay here should be elevating and empowering to the Ashram. Equally, it should be enriching to you. Make sure that in purity levels you don’t come down. Examine your inner notes, and try to remove traces of jealousy, competition and self- centredness. As your mind becomes more and more pure and light, you will discover proportionate increase in joy and fulfillment. These verses of Bhagavadgeet¡ abundantly speak Man has the of human inner personality and how a seeker can option and also find his way to his fulfillment by removing from scope to look his mind notes of passion and prejudice. They after his mind and make it pure. explain that man is not helpless under the influence of Nature – he has the option and also scope to look after his mind and make it pure. HariÅ Om Tat Sat. Jai Guru. Vicharasethu – July – 2012 21 Correspondence On the Theory of Re-birth 16 January 1999 Poojya Swamiji: S¡dar Pra¸¡m. I am in Jakarta for the last one month. I will be here for another two weeks. My wife and children are in Hyderabad. They will be coming to the Ashram around 23rd of this month to seek Swamiji’s blessings. I have been doing my mantra-japa fairly regularly. I hope to be more regular. Also, I read one or two ¿lokas from Bhagavadgeet¡ every day. I used to do this even earlier. But somehow I had stopped it in between and have resumed it now. I am writing this letter to seek Swamiji’s guidance on matters related to these. 1. When I sit for meditation, I am able to keep my body still. As I progressively concentrate more on the mantra, I notice that my head tilts to one side (without any effort on my part) and my body slouches a bit. My mind is active (when it should be still) – I know that I am awake and not asleep. But I want to know from Swamiji whether I am on the right path. Should I consciously try to keep the head and body straight? I feel that when I do this my focus is on the body’s state and posture and not on the mantra. If I regularly try to rectify the posture I can hardly claim to be even trying to meditate. Please guide me. 2. The second point is about the concept of re-birth. I want to understand how the concept of re-birth explains the fact that the population of the world, especially that of India, China etc. is growing. I do not understand how population increase and rebirth can be reconciled. I would expect constant population. Is it that the plants and animals destroyed by man are taking rebirth as humans? Vicharasethu – July – 2012 22 I was reading an interpretation of ¿loka 13, in Chapter 2 of Bhagavadgeet¡ (Dehino’smin-yatha dehe...... ). In the interpretation, the writer says: the common misunderstanding is that ¡tm¡ discards one body and takes up another. He says that ¡tm¡ being omnipresent and not mobile, does not go from body to body. It is the mind-intellect component from the body- mind-intellect combine (of which man is made of) that moves from one body to another to fulfill the v¡sanas that are still to be fulfilled. Is this interpretation correct? Yours respectfully, K * * * 25 January 1999 Dear and blessed K: HariÅ Om Tat Sat. Your loving letter of 16th came in time. Your wife with children and parents came here two days back. This time the children are happier and are moving around. They swing in the cradle well. Seem to like it too. I am happy that you are doing the s¡dhan¡. S¡dhan¡ implies more than mantra japa. The mantra is only a symbolic effort. Through that the ¡tma- ¿akti is to be invoked, employed, and realized. Think in these lines. 1. When the initiate takes to meditation, depending upon his sincerity and wholesomeness, he is sure to have some experiences. These will be absorptional in nature. The depth of absorption can vary. Whenever there is absorption that will have a loosening effect on the body. The body cannot be fully erect. There will be some natural relaxation. So if the neck tilts to a side, by itself it does not denote sleep. When you get up from sleep, some drowsiness will be there. From meditative absorption, such drowsiness will not be. This is a sure test. It is enough if you sit alert and be sensitive. No forceful preservation of any pose is needed. Be natural and restful. Vicharasethu – July – 2012 23 2. Birth and death belong only to the body. In fact, part of the body is dying every day, and that part is being filled by fresh birth. The other death is the full death of the body. But this does not affect the Soul at all. It is birth- When the present less and death-less. If the Soul is not born and birth itself ceases hence does not die, there is no relevance to rebirth to be true, how also. When the present birth itself ceases to be true, can rebirth be thought of? how can rebirth be thought of? The focus should be to realize the Soul as birth-free and death-free. But, instead of striving to realize the Soul, people still wish to loiter in the bodily states and considerations. They enquire about ‘after death’, and they are told that there is further birth. The reality is: the Soul does not die. One does not die but will continue to live – this is the truth! Yet, under delusion, man wishes to know what will happen to the soul after death. He must be told something, to give him hope and reliance. Like diluting milk with water to make it digestible to the child, the truth of indestructibility of the Soul is watered down by the theory of rebirth. What will get born again? If not the body, and also not the Soul, then what will? Any theory on this account is welcome. But it is not at all true that in between the Soul and the body, there is a transportable subtle complex, like ‘mind-intelligence-ego’, and that it ‘moves’ and ‘takes birth’. But people speak such things and many believe them also. Blind leading the blind, as the Upanishads put it. Birth and death are purely and solely biological extensions. A body is born from another body, for bodily reasons and sequences. In this whole process Soul has nothing to do, neither it is added to or subtracted from. If TV sets increase in number or decrease, does it in any way affect the telecast, as such? If more waves rise on the sea or they become less, or Vicharasethu – July – 2012 24 even all subside for a period, does it mean anything to the singular sea? Biological processes alone result in birth and death Mind and too. Let this be. Mind and intelligence form only intelligence are after the child’s body is born. It is also found that parts of the biological process on advanced age, these faculties get impaired. The alone, not of the impairment is evidently due to damage or decline Soul. taking place in the body. What does it prove? Mind and intelligence are parts of the biological process alone, and do not form parts of the Soul. In fact, the Soul is part-less, single and all- permeating, alone. Number of births as well as the differences in those born, are purely a physical phenomenon. Like a mango tree bearing 500 fruits more a year and much less another year. In some countries where many have died due to war, the authorities give incentives to have more children, whereas in some others where the population is excess, people are induced and rewarded to the contrary. To have more or less children is within man’s option. Even this example is not right, as no simile is all-fold in its illustration. Dear K, it is a question of whether you view the matter of rebirth on the basis of the Soul. Then the Soul is only One, and bodies alone are many. Soul is the subtlest level of ‘materiality’, where materiality itself is transcended. These days they say that every matter becomes finally a particle. Sometimes the same thing appears to be a wave. And finally both become indistinct, impossible to be perceived. Before the observer, things earlier seen and felt, become no more so. This means in the final level of a ‘substance’, it is no more a ‘substance’. This is the truth about your personality. From the body you go to the mind, which makes the body felt. On delving further, you find that the same mind can make the body unfelt, as in deep sleep. Go further Vicharasethu – July – 2012 25 deeper. You will discover the Consciousness, which is One, single, alone, on which all other things exist as mere appearances, like mirage-water while you drive on a hot day. There are many dilutions in the theory, to suit people who have many delusions and expectations. All this talk is mere illusion. You can say anything about the pre-birth and post-death situations, because they are non-verifiable. The Soul alone is to be touched, discovered and ‘verified’ by s¡dhan¡ and experience. The more you progress in s¡dhan¡, the more clear the concepts will be. This clarity itself is the last outcome of spiritual s¡dhan¡. So go ahead. Find out yourself what the Soul is, whether it has a mind and other things or not. Leave the doubtful and speculative propositions. And fix yourself to the experiential proposition, for which the s¡dhan¡ is the means. Go ahead faithfully. Get into the depths of your being Get into the and find out matters yourself. Doubts, desires, depths of your expectations and fears trap the mind, and many things being and find are said to lead the mind out of these. Heaven, hell, out matters yourself. rebirth, karma, bandhana (bondage), etc. are thus understood as intermediate notions and theories, eventually to be discarded. Nutan Swamiji and M¡ send their loving good wishes. Love and ¿iv¡¿is, Swamiji * * * Vicharasethu – July – 2012 26 Inspiring Value-orientation in Young Minds One-day Camp for Students [Translated into English from Vicharasarani] Sumesh A one-day camp for the students of the Sunday Cultural Heritage Class was conducted in the Ashram on May 27. Fifty-two students of different age groups were selected to attend the programme. It was the first of its kind for the Cultural Heritage Class, which has been going on for over twelve years now. At 9.30 a.m. the programme commenced with Poojya Swamiji’s address. Swamiji spoke about the rich cultural heritage of our land, and on the importance of cultivating values in life. Swamiji also explained how camps like this will help students mould and develop their personality. Poojya Swamiji addressing the Children Vicharasethu – July – 2012 27 The programme was designed to stimulate creative thinking and expression of hidden talents in the children. The story of how our Ashram was founded and flourished under Swamiji, and how M¡ and Nutan Swamiji incorporated devotion-oriented routines in the Ashram, was narrated through slide-show. It was quite an enlightening exposure for the students to see various facets of the Ashram and its growth unfold through invaluable pictures captured over a span of five decades. Children watched a short animation film (in Malayalam) on the spiritual bond between ‘Narendran’ and Sri Ramakrishna Paramahamsa Dev, and how the bond led the former to evolve as Swami Vivekananda. It was both informative and educative. All the sessions were interactive. By asking questions and enquiring about their opinions during the course of various programmes, the teachers Slide presentation on the evolution of the Ashram Vicharasethu – July – 2012 28 and volunteers were able to make the children attentive and reflective. The quiz program conducted before lunch was quite exciting for the children. They were grouped into teams called ‘KÀam¡’, ‘Satya’, ‘áraddh¡’, ‘áuddhi’, ‘Sneha’, ‘Dhairya’ and ‘Day¡’. They responded with enthusiasm to the questions based on pictorial presentation of the cultural heritage of our country. Bhakti-bhojana, with their favourite items like p¡yasam and pappadam, was gratifying for the children. M¡ and Nutan Swamiji themselves were present to supervise the serving. Children in the Annakshetra The next item was a drawing competition. The seven groups were asked to draw pictures within the specified time, on various themes like ‘Unity’, ‘Pollution-free Thrissur’, ‘Helping others’, ‘D¡na’, ‘Temple worship’, etc. The onlookers were quite enthralled by the engaging discussions between Vicharasethu – July – 2012 29 the team members to decide the scene that would represent the theme given to them, and also their scramble and haste to finish the pictures in time. The drawings were quite imaginative. The sight of children filling in colours, with warm team spirit, was very endearing. Poojya Swamiji, M¡, Nutan Swamiji, teachers and volunteers were constantly inspiring and encouraging the children to do more and better. Drawing in Groups A debate on whether mobile phones are necessary for students, was the next event. Two teams spoke for and against mobile phones. One of the students remarked spontaneously: “What if there is a traffic jam on the way home? There are no coin-box phones in the bus!” Swamiji thereafter made his observations on the various points brought forth by the students, and reminded them of a few deleterious effects mobile phones have on children. Vicharasethu – July – 2012 30 In the concluding session, Swamiji explained to the children how Bhagavadgeet¡ and other scriptures help ingrain values and confidence in our mind. Children were then asked to express their suggestions and opinions on the day’s programme. They expressed their joy hoping for more such events in future. Participants of the Cultural Heritage Camp with Poojya Swamiji, Nutan Swamiji, M¡, teachers and volunteers (27 May) By 4.30 p.m., the camp drew to a close. After tea, children received pras¡da from Swamiji. A group photo was also taken. They went back home with happy memories of a day that would inspire a new vision of life. Jai Guru! * * * Vicharasethu – July – 2012 31 Back to Eternity Swami Sankarananda, Coimbatore I have written under this title on many a close devotees, seekers and disciples, when they shed ‘the body’. But Sankaran of Coimbatore strikes a unique note amongst all these. His association with me and the Ashram began in 1971 from Jamshedpur. His last words to me were to give him sanny¡sa, just before he was going to the hospital in Coimbatore, where he shed his body on 31st May 12.35 pm. I am happy that his last wish was fulfilled. I remember how Sri Krishnaswamy of Jamshedpur introduced Sankaran to me: “A very pious youngster, earnest to follow spiritual path”. I gave him Brahmavidy¡ d¢kÀ¡ before long. He moved to Coimbatore to work as a trusted officer under Sri Mahalingam, the founder leader of the Sakti group of Industries. For some years now, Sankaran was working for Sri Rajkumar of the same Industrial family, who took exceptional care when a couple of years back Sankaran had to be flown from Coimbatore hospital in a chartered flight to Apollo Hospital in Chennai. Sankaran came back after protracted hospital care, and resumed his official routine. Nonetheless the bodily distress did not relent. Dr. TP Shanmuga Sundaram diagnosed the trouble and operated on him, saying it was far more complicated than a heart surgery. I wrote to Sri Rajkumar and Dr. TP Shanmuga Sundaram appreciating their care and benevolence. Sankaran’s wife suddenly departed when he was still critical in the Vicharasethu – July – 2012 32 hospital. Weeks later, his daughter Sudha wanted me to break the news to him. I then wrote a letter to him disclosing what had transpired. Thereafter, Sankaran had no desire to live, the two daughters being away with their families. I told him: “As the body was born, it would also fall one day. Let us not interfere with Nature’s course.” With the body again driven to a distressing plight, finding medical care ineffective, he felt helpless and gulped a handful of tablets and 3 bottles of ‘Hit’, surprisingly to no effect. The distress, however, ceased. He wanted to take up sanny¡sa. As sanny¡sa and professional service would not go together, I agreed to his becoming a s¡dhu, the step before sanny¡sa, giving him the all-white dress for the purpose. I told him not to use his emoluments for his own purpose. He became Sadhu Sankaran, planning to take sanny¡sa on 13th May 2013. Apparently the body put him to further distress. He felt very uncomfortable. The aspiration he had from young age took over and he telephoned me: “Please give me ¡pat-sanny¡sa; I don’t want to go to office any more.” I agreed and said, “You are now Swami Sankarananda”, calling him by that name three times. Despite his unwillingness, I asked him to go to the hospital without delay, where he was admitted to the ICU. Sudha, the second daughter, arrived from Germany, and Gayatri, the first daughter, from Chennai. Both could speak to their father to hear his last words. Sankaran had written a spiritual will on 6th February 2011, the last portion of which reads: “In the event my desire to embrace sanny¡sa gets fulfilled, when my body falls, it shall be disposed of according to the procedure applicable to sanny¡sins. The body may be cremated, not buried. No rite applicable to the householder should be performed. Vicharasethu – July – 2012 33 “Even if the body falls before my taking up sanny¡sa, no ritual need be performed. I am the immortal Atman. The body consisting of the five elements will go back to them when fire consumes it. A saffron cloth may be placed on the body. The head should be placed towards the northern side and the body rendered to flames. “Immediately after the body falls, my Guruji Sri Swami Bhoomananda Tirtha may be contacted, and he will give the proper guidance in the matter. No annual ¿r¡ddha ceremony need be performed. If my family members so desire, they may perform a devotional pooj¡ on the anniversary day.” Sudha, who was keeping in touch with me right from Germany, has done well, and so too her sister Gayatri, and their husbands. Sankaran was a sober person. He had enough affinity to our scriptures and he used to hear Vedic recitation fondly. His discussion often revealed his flair for true spiritual wisdom. He will continue to live in my heart as before. I wish the family to cherish Swami Sankarananda’s spiritual affinity and aspiration. May the lineage display sufficient spiritual attunement, some reflecting affinity for renunciation and ascetic life. — Swamiji * * * Vicharasethu – July – 2012 34 News & Notes ❑ Jµ¡na Yajµa in Malaysia: Poojya Swamiji along with M¡ will be in Malaysia between Aug 15 and Sep 04. Br Prasanna Swaroopa will travel along with them. They will stay at the Society for Inner Resources Development (SIRD), Petaling Jaya, near Kuala Lumpur. Programme details appear in the table on page 27. Regular morning classes and satsangs will be held at SIRD, when no other public programme is there. Contact: Sri Unnikrishnan 603-5635 8539, 6019 231 2204 (M), Sri Jeyabalasingham 6012 316 9533 (M); Sri Jayasekar (Seremban) 606-762 6888; 6013 380 4803, SIRD-Malaysia 603-7781 6110 (during Jµ¡na Yajµa). ❑ Jµ¡na-Yajµa in USA: Poojya Swamiji along with M¡ will leave for USA on Sep 18 and return to India on Oct 12. Brni. Namrat¡ Swaroop¡ will accompany them. Tentative programme schedules are: Northern Virginia (Fairfax County): Sep 23 to 25; South California (Orange County): Sep 27 to Oct 01; return to Northern Virginia (Fairfax County): Oct 04 to 09. The programme will also feature ViÀ¸u-sahasran¡ma Saarvajanika Yajµa in Virginia. Further details will be published next month. Contact: Sri Pankaj Bhatia 703-615-1564; Sri Bharat Govindani 703-861-4230; Smt. Shanthi Narayanan 949-529-4756; Sri Natarajan 949-529-4760. ❑ Annual Anna Vastra D¡na Satram, jointly conducted by Narayanashrama Tapovanam and Hind Navotthana Pratishtan is entering its 27th year. Started with limited resources in 1986, the intention was to reach a few poor families having no means of income during the heavy monsoon months of Kerala. During the past 26 years, with hearty participation of devotees and seekers all around the world, we could extend this holy event beyond Kerala. In 2010, the event reached Delhi and Jamshedpur, through our Centres. Last Vicharasethu – July – 2012 35 year the beneficiaries were 25000 families in Kerala, 1500 from the road- side slums in Ghaziabad (UP), and 1250 tribal families around Hata village off Jamshedpur. This year, the distribution will begin on June 30 from Omkarashram, Deshamangalam, followed by the event in the Ashram on July 09. Vyasa Tapovanam event will be on July 19. D¡na dharma, as understood generally, bestows great blessings to the giver. But to the spiritual seeker, its value and impact are far greater and loftier. D¡na brings spiritual expansion and elevation to the mind of the giver, becoming a cherished culture and heritage of the family and lineage. Any wealth, to be a worthy treasure to possess and bequeath, must be purified by d¡na dharma. Parents generally bequeath wealth to their children, but unless the bequest is graced by characteral wealth and value-treasure, it is likely to bring more harm than good. Liberal d¡na is the only tangible safeguard in this regard. Thus, the purpose of the mission is to instill and grow cultural fraternity in the society, making it stronger and more cohesive, enriching one and all with greater blessedness and elevation. It is heartening to see that many in the villages around fondly look forward to this as a holy and festive event. Equally so, devotees from far and near earnestly send their offerings in advance. Perhaps, this is an indication of the resultant culture growing over the years. ❑ May 27: Children of the Cultural Heritage Class had a full-day educational camp in the Ashram. They had close interaction with Poojya Swamiji, Nutan Swamiji and M¡. They took part in cultural quiz, theme-drawing, debate and other events, designed to stimulate creative thinking and expression. A short report of the day appears on page 21. Vicharasethu – July – 2012 36 Jµ¡na Yajµa in Malaysia Programme Details Date Time Venue Programme Aug 16 6.30pm SIRD Malaysia P¡da Pooj¡ AugAdd 18 Slola 9.00am- Sri Kandaswamy Seminar & Web 1.00pm Temple, No. 3, casting to Asia; Lorong Scott,Off Jln Topic: Secret of Tun Sambanthan, Success in (Brickfields), K.L. Meditation Aug 19 10.30am- Ipoh [Contact SIRD Practices For 1.00pm for details] Spiritual Growth Aug 8.00- 3-Day Discourse: 21-23 9.15pm Sri Sithi Vinayagar Spiritual Practices - Temple, Jln Selangor, The Key to Lasting 46050 P.J. Happiness (based on Bhagavadgeet¡) Aug 24 7.30- Sri The Aim of Life 8.45pm Balathandayuthapani (Tamil) Temple, Jalan Yam Tuan, Seremban Aug 26 5.00- P.H. Hendry Hall, Youth, Lead Yourself 7.00pm Buddhist MahaVihara, to Lead Others 123, Jalan Berhala, Brickfields, K.L. Aug 27 7.30- Ramakrishna Mission, Swami 8.45pm Lot 36, Jalan 10/7, Vivekananda’s Taman Jaya, P.J. Contribution to Vedanta - Talk by Poojya Swamiji Aug 28 7.30- Ramakrishna Mission, Self-reliance For 8.45pm Lot 36, Jalan 10/7, Women According to Taman Jaya, P.J. Swami Vivekananda - Talk by M¡ Gurupriy¡ Aug 31 10.30am- Ramakrishna Society Practices For 1.00pm Negeri Sembilan, 481, Spiritual Growth Jln. Rasah, 70300 Seremban Sep 01 9.30am- Dewan Institut Role of Temple in 1.00pm Latihan Kakitangan Community DBKL, Cheras, Development K. Lumpur Vicharasethu – July – 2012 37 ❑ Gurupoor¸ima & Retreat: As announced earlier, Gurupoor¸ima will be observed on July 03, followed by the 6-day spiritual retreat. ❑ 5-week Experiential Vedanta course was held at Narayanashrama Tapovanam from 21st May 2012 to 23rd June 2012. The participants (in the age-group 20 to 45 years) were from Bangalore, Mumbai, Jamshedpur, Delhi and United States. The programme was designed to provide a comprehensive insight into the essence of Vedanta, and to help the participants take back with them an ‘experience’ valuable in moulding their life. Keeping this vision in mind, Poojya Swamiji took classes on: “Vedanta and its Relevance to our life” based on Bhagavadgeet¡. M¡ discussed “Qualities of a Seeker” citing verses from Viveka-c£·¡ma¸i, áreemad Bh¡gavatam and Yogav¡siÀ¶ha R¡m¡ya¸a. Nutan Swamiji focused on “What is Spiritual S¡dhan¡”, revealing to them the profound message of the Upanishads. The discourses and the presence of a cohesive, vibrant group of studious participants was quite harmonious with the atmosphere of study and knowledge-orientation in the Ashram. ■ Power of D¡na n˘…x…‰x… ¶…⁄i…… x… ¥…∂…“ ¶…¥…Œxi… n˘…x…‰x… ¥…ËÆ˙… h… S… ™……Œxi… x……∂…®…¬ * {…Æ˙…‰% {… §…xv…÷i¥…®…÷{…Ë i… n˘…x…Ë: n˘…x…∆ Ω˛ ∫…¥…«¥™…∫…x…… x… Ω˛Œxi… ** Subh¡Àitam By d¡na (liberal giving), one conquers the beings around; by d¡na are exterminated all animosities. By the power of d¡na, even strangers become close friends. D¡na eradicates all kinds of affliction. Vicharasethu – July – 2012 38 N¡ma-sa´keertana during the Jayanti Function (Vijµ¡na Bhavan, 13 May 2012) Vicharasethu – July – 2012