October, It Was Raining Every Alternate Day, and As a Result, the Routes to Chatur-Dh¡Mas Were Getting Obliterated Because of Fresh Landslides

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In meditation, to remain absorbed within, the seeker has to employ the mind alone. But in wakefulness, mind is coupled with the senses, and to remain unaffected while interacting with the objects calls for far greater alacrity and discrimination. In fact, the Knower has to diligently grow to this interactional enrichment and refinement. It is a great addition to his absorptional excellence. This is where tattva-vich¡ra (truthful infusional introspection) becomes paramount.

– Swamiji Contents Science of Inner Redemption – 53 (Series on Yoga-v¡siÀ¶ha, Nirv¡¸a-prakara¸a) Story of áikhidhvaja and Choo·¡l¡ - 10 04 Verses for Introspection – 34 Disciplines that Strengthen Seeking - II M¡ Gurupriy¡ 13 ViÀ¸u-sahasran¡ma Vi¿va Yajµa Mahotsava 18 From Gangotri to Naimish¡ra¸yam Anup Malik 22 Annual Jµ¡na-Yajµa in Chennai Mala Sridhar 26 Inner Transformation through Upanishadic Voice (Retreat at CIRD - Jamshedpur) Sally Kinnaird 30 Back to Eternity Munnu (Lata Chowdhury) 39 News & Notes 40

Narayanashrama Tapovanam Venginissery, P.O. Ammadam, B.O. Paralam,Thrissur, India. Kerala 680 563, India. Tel. (0487) 2277963/2278302/2278363 email: [email protected] Website: http://www.SwamiBhoomanandaTirtha.org

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Decorated truck with sacred items

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Science of Inner Redemption – 53

Interactional Sublimation vs Meditative Absorption ∂… J…v¥…V… =¥……S…* i……o∂……‰% {… §…Ω÷Y……‰% {… V…“¥…x®…÷HÚ…‰%{™…∫……Ë ®…÷ x…:* x… ÆSUÙ…‰% {… x…Æ…M……‰% {… x… E∆Ú S…n÷{…®……‰%{™…±…®…¬** ∫…§……¡…¶™…xi…Æ∆ x…i™…®……EÚ…∂… ¥…∂…n…‰% {… S…* x……Æn…‰% {… EÚl…∆ •…¿x…¬ ®…nx…∫J… ±…i……‰%¶…¥…i…¬**

(6p.85.105-106)

áikhidhvaja asked: That desire-free and passion-free saint, liberated while being alive, who has no parallel, and who is like the sky clear inside as well as outside, how did even such a widely knowledgeable sage as Narada lose his vital fluid like this?

Conjugal tendencies - a delicate subject

There is an implicit delicateness to discuss the subject of sexual instigations and their impacts, because of their very personal and confidential nature. People naturally have a reluctance to speak openly about it. Youngsters feel inhibited to speak to elders anything bearing upon sex, sexual attraction and the biological effects it has on the body. And elders too find it indecent and unconventional to articulate on the subject to youngsters. Suppressed thus by both, the topic continues to be a secret, denying people a true exposure and enlightenment on this grave facet of human life.

Instead of enriching and refining our mind and intelligence, the widespread reluctance and inhibition tend to tarnish the behaviour of people, triggering unpalatable crudity, exuberance and a host of violations. The matter has more to do with the psychological and rational notes of man than merely his sensory and emotional counterpart.

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It is a subject dealing with the important matter of sustenance of human race through physical reproduction and therefore, calls for sublime attention and refinement. Birth can never be deemed as an option. If humanity has to survive, it can only be in and through the proper functions of the reproductive organs employed with discretion. It is in such a sublime, indispensable context that the discussion has to be viewed, studied and appreciated.

The visiting Brahmachari cites the instance of Narada, a legendary star in our ascetic and mythological horizon. By such illustration, VasiÀ¶hadeva is facilitating the smooth acceptance of his guarded message.

Psychological tufts of human personality

The Narada episode may appear incredible and disharmonious at first sight. But when reflected upon deeply, it reveals the truths about inner psychological tufts of complex human personality. Integrity and sublimity of scriptural narration consists in bringing into the right focus even the hidden, uncommon notes intertwined in human nature, with a view to enlighten people effectively. Through the Brahmacharin and áikhidhvaja, VasiÀ¶hadeva ingeniously fulfills this unique mission with uprightness, forethought and prudence that warrant a close evaluation.

Narada, who was sitting in meditative absorption, after sometime, must have felt like strolling on the banks of the river outside. He got up and began walking when quite unexpectedly he spotted a few damsels sporting in the river water, enticingly. The sight allured his mind, and he relished the scene for a while. As happens in dream, in the wakeful dream that followed, the episode had its physical effect too.

The only difference is that in dream, both the dreamer and the dreamt are a full inner display. Here the dreamer was wakeful, and the sights he encountered were part of the wakeful world and objects. But that does not truly change the fact that the whole episode rested solely on the mind alone. Impacted by the sight, the mind brought the biological

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effect of emission, a natural corollary!

This is the truth the seeker should reflect upon, and arrive at the right assessment about human life, ascetic pursuit and the consequent spiritual refinement. áikhidhvaja’s enquiry is appropriate and laudable in every way. In any spiritual narration, intended to reveal the hidden truths and philosophy, such enquiries are inevitable. They indicate the earnestness of the seeking mind as well as the need for exposing the subtleties of human nature, its susceptibilities and safeguards.

Biological aspect of embodiment S…⁄b…±……‰¥……S…* ∫…¥…«∫™…… B¥… Æ…V…π…‰« ¶…⁄i…V……i…‰V…«M…i…¬j…™…‰* n‰¥……n‰Æ {… n‰Ω…‰%™…∆ u™……i®…Ë¥… ∫¥…¶……¥…i…:** +Y…®…∫i¥…l… i…VY…∆ ¥…… ™……¥…i∫¥……xi…∆ ∂…Æ“ÆEÚ®…¬* ∫…¥…«®…‰¥… V…M…i™…R¬ÛM… ∫…÷J…n÷:J…®…™…∆ ∫®…ﬁi…®…¬** (6p.85.107-108)

Choo·¡l¡ replied: Know, O royal sage, that the body of all beings – even of the devas of the three worlds – is subjected to dualities like sukha and duÅkha, good and evil, control and non-control, etc.

Whether ignorant or wise, as long as one has embodiment in the world, it is subject to the ceaseless impact of sukha and duÅkha.

The bodies of one and all are made up of the same paµca-bhoota. They remain biological with the same senses, their functions and impacts. The difference lies in how all these are viewed, handled and sublimated by spiritual insight, attitude and wholesomeness gained by s¡dhan¡. To shut oneself up from the world is neither possible nor feasible. The seeker and the Knower have thus to live and move in the world, with the same objects around them.

Though emotions emerge in the mind, they express through the senses

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and interactions. The body thus has its inevitable place and role in the life of the Knower as well. Whatever safeguards are necessary have to be adopted and preserved, so that the biological network of the body does not rob the mind of its spiritual anchor and poise.

Non-clinging – an inner enrichment

In meditation, an exclusive effort in seclusion, the mind has to deal with itself alone. But in wakefulness, it is coupled with the senses to interact with objects, calling for far greater alacrity and judiciousness. In fact, the Knower has to diligently grow into this interactional enrichment. It is a great addition to his inner absorptional excellence. This is what Krishna emphasizes in Kurukshetra to Arjuna. In one sentence, Krishna summarizes the whole art and science of interactional sublimity and excellence: i…∫®……n˘∫…HÚ: ∫…i…i…∆ EÚ…™…» EÚ®…« ∫…®……S…Æ˙* +∫…HÚ…‰‰ ¡…S…Æ˙x…¬ EÚ®…« {…Æ˙®……{x……‰ i… {…⁄Ø˚π…:** Bhagavadgeet¡ 3.19

Enter into various kinds of activities and interactions, but being totally free from all delusional clinging (sa´ga). Once you do so, the clinging- free activities will themselves lead to supreme spiritual attainment.

Let the interaction be with anyone or anything around. The mind has to be armed with asa´ga, clinging-freeness. That itself will then protect the seeker from all kinds of pitfalls and bondage.

Choo·¡l¡ continued: ∫¥…∞¸{…‰ x…®…«±…‰ ∫…i™…‰ x…®…‰π…®… {… ¥…∫®…ﬁi…‰* o∂™…®…÷±±……∫…®……{x……‰ i… |……¥…ﬁπ…“¥… {…™……‰v…Æ:** (6p.85.111)

Even for a moment if one’s real nature, immaculate and true, is forgotten or lost, the visible world spreads forth with all its charm and force, like the dark cloud rising in the sky during the rainy season.

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Here is the summary conclusion, warning, from The awareness Choo·¡l¡ and from VasiÀ¶hadeva alike. The awareness of one’s own true nature of one’s own true nature, the imperishable inner should not be splendour, should not be lost, forgotten, even for a lost even for a single moment. single moment. Once disconnection takes place, instantly will be cast the irresistible charm of the bewitching visibles, just as clouds suddenly coming up and spreading forth in the sky.

Interactional sublimity through spiritual introspection

In meditative absorption the seeker attempts to remain absorbed within; during interaction, it is to remain unaffected by the world around. +x……Æi……x…÷∫…∆v……x……n{™…÷x®…‰π…®… ¥…∫®…ﬁi…‰* ∫¥…∞¸{…‰ x……‰±±…∫…i™…‰π… S…k…‰ o∂™… {…∂……S…EÚ:** ™…l…… i…®…:|…EÚ…∂……¶™……®…Ω…‰Æ…j……Ë ∫l… i…∆ M…i……Ë* i…l…Ë¥… ∫…÷J…n÷:J……¶™……∆ ∂…Æ“Æ∆ ∫l… i…®……M…i…®…¬** M…i…‰% {… ¥…∫i…÷ x… of∆ §…÷ r™…«i{… Æi…… {…i……* M…i…‰% {… E÷ÚR¬ÛE÷Ú®…‰ ¥…∫j…∆ i…n“™…®…x…÷Æ\V…x…®…¬** (6p.85.112,113,118)

If (on the other hand), being engaged in unceasing spiritual introspection (anusandh¡na), one’s real nature is not forgotten even for a moment, the ghastly visible world does not sprout forth in the mind.

Just as day and night come to be, with light and darkness, so too is the plight of embodiment drawing sukha and duÅkha.

Intelligence gets tormented by the objects, even when the objects recede or are absent. It is like vermillion causing its stain in the dress, even when it is washed well in water.

Celibacy or any other abstention or austerity may begin from senses. But until it reaches the plane of mind, enriching it with adequate sublimity

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and purity, it fails to be meaningful and effective. Intelligence gets This is the case with every spiritual discipline and tormented by the worldly objects, value-enrichment pursuit. If one physically remains even when the away from all sexual associations and indulgences, objects recede or are absent. it can at best be the expression of his intent and goal.

Why does he resort to such a step? Of the two hemispheres spread before the human, he finds the external hemisphere troublesome and perishable. The inner, on the other hand, is personal, direct, wholesome and inaccessible to the others.

True, the external should no more be a subject of concern for him. The inner embrace must itself be ample. If this is so, the mind is not likely to issue forth and get trapped by any external allurement. But such sublimity and inner poise do not transpire initially.

In meditative absorption, the seeker sits in a place, surrounded by no specific object or person. His only contacts are inner, namely his thoughts, and their resultant variety. The mind has to deal only with its own subtle images and imprints. Such absorption and exclusiveness are relatively easy.

This is what Sage Narada resorted to, and was steeped into. On waking up, the senses naturally became active, and strangely enough there was a sight to interact with and relish. The sight was so unexpectedly sudden that the Sage was caught off-guard and his mind got impacted thereby.

A contrast to the erstwhile inner absorption, it had its biological effect. That is due to the fact and law evidencing how the mind acts on the body, and, in turn, the biological processes also respond. This underscores the insufficiency of mere meditative absorption, wherein the mind insulates itself from all sensory interactions. But when the situation suddenly changed, leading the senses to face the objects around, the response, though natural, was disheartening.

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It is for the seeker to reflect upon the episode, in the Physical background and relevance of an adorable sage like distancing from objects is not Narada, and draw the eternal lessons it imparts. the infallible Physical distancing from objects is not the infallible redress for the mind. measure, safeguard, and redress for the mind, the inner personality. Unquestionably it is an initial step, a worthy assistance and valuable aid. But the actual call and compulsion is to get into mind’s own depths and gain the much needed sublimation and enrichment. This is where tattva-manana, truthful infusional introspection, reigns supreme.

The actual training takes place while we have our interactions with the world around. Life in spiritual abodes, like the Ashrams, is designed to facilitate the life of seekers, with the safeguards, harmony and conducive interactions. In such an environment, the inner spiritual process of self- correction and sublimation should be facile and imperative.

On seeing a desirable article in the hands of another, can a true seeker get lured by it or mentally fondle it, as if he wants to possess it? To look at an inert object is not different from looking at a living being. Both are imprints formed in the mind by the mind.

Inner enrichment – not physical withdrawal

When Narada saw those women sporting in the river, either the Sage should have turned his eyes away from them in sufficient safeguard, or have merely looked at them as he would the trees, plants, creepers and the like in the forest, with a true feeling of geniality. In what way are they different from other bounties of Nature? It is this kind of introspection and infusion that one should resort to while mingling with the objects.

Just as one does not entertain thoughts of stealing or robbing on seeing various worldly articles, instead he cautiously withdraws the mind from them, cannot the seeker dissuade the mind from sexual scenes and sights too? This is why in some of the Temples many a carving or painting of

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conjugal scenes, displaying how volatile and susceptible human mind is, is exhibited. In the divine atmosphere of the Temple, the devotees are led to reflect upon the entrapping behavior of the mind and senses, and sublimate them by self-tuition and infusional introspection effectively.

It is this interactional discipline, sublimity and enrichment that should always follow inward absorption. One goes to absorption from the plane of sensory involvement; he also comes back to the sensory plane after the spell of inner absorption. Spiritual lessons are learnt from the sensory world. They are put to work in the mind, and the result is tested outside, to get further reinforced.

It is not turning away the eyes from objects that one should learn and indulge in, though it may help initially. But it is in remaining steady and self-seated even when the interactional phase follows and prevails. This is what VasiÀ¶hadeva and Choo·¡l¡ emphasize to áikhidhvaja. Yogav¡siÀ¶ha excels matchlessly in exposing thus the subject with depth and forthrightness.

The significant pronouncement here is that not only in the presence of objects, but also in their absence, mind can and does prevail with its fondness, intimacy and allurement. If you get away from an object association, by excluding it, that very fact of exclusion implies that the mind continues to live in it. What is actually absent? It is the physical presence of the object or environment that becomes absent. Thus, in the mind level, there is the continuing presence, even in the so called absence!

When you say I am trying to forget or keep away Not only in the from something, subtly or mentally, what is presence of objects, distanced still reigns in the mind deeply. The right but also in their absence, mind can way will be to be at home with the objects, not prevail with its getting affected by them. This mastery can be had allurement. only by ‘infusional introspection’ (tattva-vich¡ra) about the objects, and their harmful and perishable nature. True vair¡gya

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results from strong viveka. Both are inner pursuits.

This is where mere physical sitting or absorption does not resolve the mind-muddle. As Krishna emphasizes throughout Bhagavadgeet¡, it is discreet sensory functioning by ridding it of the twin forces of attraction and repulsion, that makes the seeker spiritually sublime and successful. Not shutting up the senses. x… V…Ω˛… i… ™…l…… ®…⁄f¯∫i…l…… ¥…π…™…Æ˙\V…x…®…¬* +x…‰x…Ë¥… GÚ®…‰h…Ëi……Ë §…xv…®……‰I……Ë ¥™…¥…Œ∫l…i……Ë* ¶……¥…x……i……x…¥…∆ ®……‰I……‰ §…xv……‰ Ω of¶……¥…x……** (6p.85.119)

When the ignorant and deluded individual does not abandon his lingering taste for sensory objects of allurement, bondage takes place, and the need for liberation too. This is the order. Attenuation of desires and the latent tendencies is verily liberation. On the other hand, bondage is the strength and intensity (of desires in the mind).

(to be continued)

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Verses for Introspection – 34

Disciplines that Strengthen Seeking - II

M¡ Gurupriy¡ I…÷n¬˘¥™…… v…∂S… S… EÚi∫™…i……∆ |… i… n˘x…∆ ¶…I……Ëπ…v…∆ ¶…÷V™…i……∆ ∫¥……u˘z…∆ x… i…÷ ™……S™…i……∆ ¥… v…¥…∂……i|……{i…‰x… ∫…∆i…÷π™…i……®…¬* ∂…“i……‰πh…… n˘ ¥…π…¡i……∆ x… i…÷ ¥…fil…… ¥……C™…∆ ∫…®…÷SS……™…«i……∆ +…Ën˘…∫…“x™…®…¶…“{∫™…i……∆ V…x…EfiÚ{……x…Ëπ`÷ˆ™…«®…÷i∫…fiV™…i……®…¬** kÀudvy¡dhi¿ca cikitsyat¡Æ pratidinaÆ bhikÀauÀadhaÆ bhujyat¡Æ sv¡dvannaÆ na tu y¡cyat¡Æ vidhiva¿¡t-pr¡ptena santuÀyat¡m * ¿¢toÀ¸¡di viÀahyat¡Æ na tu v¤th¡ v¡kyaÆ samucc¡ryat¡Æ aud¡s¢nyam-abh¢psyat¡Æ janak¤p¡-naiÀ¶huryam-uts¤jyat¡m ** Upade¿apaµcakam 4

Hunger should be treated as a disease with food, obtained daily through begging (bhikÀ¡), as medicine. Delicious meal should not be longed for. With whatever Chance brings one should be satisfied. Cold and heat should be forborne. Gossip/useless talk should not be indulged in. Neutrality should be yearned for by indifference at heart. Mercy as well as harshness from people should not be matter of concern.

Points for Introspection

The five verses which Sri áa´kar¡ch¡rya composed The hindrance to as Upade¿a-paµcakam, his summary instructions one-pointedness is caused by the to his students, are meant to bring about one- senses which pointedness in spiritual pursuit of any seeker always draw the mind outward to towards the goal of Self-realization. The hindrance plurality. to one-pointedness is caused by the senses which

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always draw the mind outward to plurality. Whereas the mind should contemplate on the Self or Brahman, it starts dwelling on objects of sensory pleasures and gets distracted. The sensory organs stimulate strong likes and dislikes in the mind. Eventually, the mind ends up in agitation. How can an agitated mind be focused on Brahman?

The Master, Sri áa´kar¡ch¡rya in his fourth verse has If the food is explained how one must be even-minded in life, and tasty, without discrimination be contented. Out of all the sensory organs, the sense man gobbles of taste distracts the mind a lot. Every living being more than what is necessary. needs food. Food is indispensible to sustain the body. Without food, one becomes physically weak and sensory organs do not function properly. Also, in a situation where there is no chance of getting any food, mind can think of nothing except the ways to get food. Human beings are also after tasty food. If the food is tasty, without discrimination man gobbles more than what is necessary for the body, even if it is not good for health.

So, when food is not available or even when it is available, one’s mind is restless contemplating on how to get food, that too tasty food. This restlessness has to be transcended in order to become stable and one- pointed in the pursuit of Self-realization. Now, how to go about it?

Sri áa´kar¡ch¡rya advises that hunger should be regarded as a disease, and has to be treated accordingly. In order to cure a disease, medicine is administered regularly at specified times and in specific doses. Similarly, in order to cure hunger, food has to be taken at specific times and in measured quantities, considering food to be a medicine, and not an item of taste and enjoyment. When one has this attitude, the mind will not hanker after delicious food. One will be contented with whatever food

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one gets by Chance. He will be grateful to God that at least he has got something to eat.

A few points are important here. First, food has to be considered as medicine in order to have a healthy body, to be taken in measured quantities alone. Second, one should not go after tasty food. Even if the food is not tasty or delicious, but is nutritious and good for health, one should happily take it as a medicinal tonic for the body. Third, one should be contented with whatever one gets by Chance. Here comes the fourth important point. Food has to be considered as bhikÀ¡ that one gets from God.

It has to be remembered that Sri áa´kar¡ch¡rya gave Unnecessary this advice to his ascetic disciples who are supposed talk makes the mind scattered to go around and beg for food from different houses. instead of An ascetic must not have an expectation to get delicious helping it to be focused. or choice food as bhikÀ¡. One should be contented to get anything that is offered to him by Providence. This attitude should be true of any seeker. In facing evenly happiness and misery which life brings alternatingly, a seeker’s mind transcends likes and dislikes. He then attains supreme bliss beyond all affectation.

To help this process of even-mindedness, the Master instructs that one must refrain from unnecessary talks. It is an inherent need in human beings to express continuously. But, unnecessary talk makes the mind scattered instead of helping it to be focused. So, any talk which does not elevate the mind and does not help the mind to get focussed on Brahman should be avoided. One should be very alert and watchful regarding this.

What does one talk about so much? Most commonly, talks are centered

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around others and oneself. If we notice, we will find that most of our talk consists of criticism about others, finding fault in others. A great deal of time is wasted in gossip. The mind, instead of becoming free and expanded, becomes constricted and limited when it indulges in such talks.

Human nature is such that one always looks for sympathy, appreciation and recognition from others. When such expectations are not fulfilled, one undergoes self-pity. The mind gets agitated by thoughts like “no one has understood me”, etc. Such thoughts alone occupy the mind and one speaks about them. How can such a mind which indulges in criticism of others and in self-pity, become one pointed and be stabilized in Brahman?

So, the Master says: ‘aud¡s¢nyam-abh¢psyat¡Æ’. One must yearn and aspire for indifference and dispassion. Dispassion should be for everything that is not conducive to the path of Self-realization. Practice of dispassion is most important.

All these instructions are very useful for seekers at all times. One must practise them with deep sincerity and commitment.

Word Meaning I…÷n¬˘-¥™…… v…: (k¿udvy°dhi:) = hunger as a disease; S… (ca) = and; S… EÚi∫™…i……∆ (cikitsyat°∆) = to be treated; |… i… n˘x…∆ (pratidina∆) = daily; ¶…I……Ëπ…v…∆ (bhik¿au¿adha∆) = the medicine called bhik¿°; ¶…÷V™…i……∆ (bhujyat°∆) = to be consumed; ∫¥……u˘z…∆ (sv°dvanna∆) = delicious meals; x… (na) = not; i…÷ (tu) = also; ™……S™…i……∆ (y°cyat°∆) = to be longed for; ¥… v…¥…∂……i…¬ (vidhivaø°t) = by chance; |……{i…‰x… (pr°ptena) = whatever one gets; ∫…∆i…÷π™…i……®…¬ (santu¿yat°m) = to be satisfied; ∂…“i……‰πh…… n˘ (ø¢to¿∏°di) = heat, cold, etc.; ¥…π…¡i……∆ (vi¿ahyat°∆) = to be forborne; x… (na) = not; i…÷ (tu) = also; ¥…ﬁl…… (v§th°) = useless; ¥……C™…∆

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(v°kya∆) = words, talk; ∫…®…÷SS……™…«i……∆ (samucc°ryat°∆) = to be uttered; +…Ën˘…∫…“x™…∆ (aud°s¢nyam) = indifference; +¶…“{∫™…i……∆ (abh¢psyat°∆) = to be longed for, yearned for; V…x…EfiÚ{……-x…Ëπ`÷ˆ™…«®…¬ (janak§p°-nai¿∂huryam) = sympathy from people & cruelty; =i∫…fiV™…i……®…¬ (uts§jyat°m) = to be abandoned. +x¥…™…: I…÷n¬˘-¥™…… v…: S… S… EÚi∫™…i……®…¬* |… i… n˘x…∆ ¶…I……Ëπ…v…∆ ¶…÷V™…i……®…¬* ∫¥……u˘z…∆ x… i…÷ ™……S™…i……®…¬* ¥… v…¥…∂……i…¬ |……{i…‰x… ∫…∆i…÷π™…i……®…¬* ∂…“i……‰πh…… n˘ ¥…π…¡i……®…¬* x… i…÷ ¥…fil…… ¥……C™…∆ ∫…®…÷SS……™…«i……®…¬* +…Ën˘…∫…“x™…∆ +¶…“{∫™…i……®…¬* V…x…EfiÚ{……-x…Ëπ`÷ˆ™…«®…¬ =i∫…fiV™…i……®…¬* kÀudvy¡dhi: ca cikitsyat¡m; pratidinaÆ bhikÀauÀadhaÆ bhujyat¡m; sv¡dvannaÆ na tu y¡cyat¡m; vidhiva¿¡t pr¡pt®na santuÀyat¡m; ¿¢toÀ¸¡di viÀahyat¡m; na tu v¤th¡ v¡kyaÆ samucc¡ryat¡m; aud¡s¢nyam abh¢psyat¡m; janak¤p¡-naiÀ¶huryam uts¤jyat¡m. ■

From the moment the umbilical cord of a new born infant is cut, it becomes an individual living being. It needs air, water and food to live on its own. The mother who conceived and delivered the child, also needs the same set of air, water and food for survival. It is that beginningless and endless cosmos, Vi¿vam, that stands in support and protection for each before and after birth.

That is why when commencing the composition of ViÀ¸u’s thousand names, ‘Vi¿vam’ has come first. – Swamiji

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ViÀ¸u-sahasran¡ma Vi¿va Yajµa Mahotsava

(Sharing India’s divine treasure with the world)

[Poojya Swamiji conducted a Press Conference on Friday, November 15, 2013 at the Press Club of India, New Delhi to inform the Media about the forthcoming ViÀ¸u-sahasran¡ma Vi¿va Yajµa Mahotsava (VSVYM), on December 29, 2013 at NaimiÀ¡ra¸yam, Thrissur, Kerala. We present here salient points of the Press conference.]

Great Global ViÀ¸u-sahasran¡ma Festival

Age-old ViÀ¸u-sahasran¡ma, which is a part of our epic Mahabharata, is effective in bringing about solutions to the present day crises on various social fronts plaguing the individual, society and entire globe.

As food nourishes the body, these 1000 names of Lord ViÀ¸u penetrate and permeate the inner mind and intelligence, imbuing ineffable potential and magnitude, leading to greater skill and excellence to perform, achieve and sustain. Mind becomes far broader and intelligence exceedingly more perceptive.

To commemorate and celebrate the 5152nd anniversary of ViÀ¸u- sahasran¡ma, and to reinforce cultural values and virtues in the society, ViÀ¸u-sahasran¡ma Vi¿va Yajµa Mahotsava (VSVYM) will be held in Kerala on Dec 29, 2013.

Seekers and devotees in thousands will be performing collective austerity for building world culture. There will be 1 crore japas (chanting) followed by 25 lakh archan¡ and havan. Then bhakti-bhoj will be served to all.

Water from Seven Oceans will arrive in Kochi Airport on Dec 13, to be received ceremonially, in which Central and State Ministers, as well as a number of dignitaries will take part.

In this significant and holy occasion, all can take part heartily. It is hoped that many will participate in this momentous endeavour, by

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Press Conference (Nov 15) informing people the world over of this great Cultural Legacy, so that nations across the world are bestowed with peace and wellbeing, particularly in these trying times.

Every citizen is a successor and torch bearer of this profound, glorious lineage! * * *

Source & Relevance of the Global event

Instilling National fondness & Cultural cohesion

1. Widespread value decline threatening us today can be traced to the lack of national perspective and insight on the part of post-

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independence leaders, resulting in steady decline of true National and cultural fondness.

2. Preamble of our Constitution evidences this. Our Constitution is painfully shallow since it neither refers to our Motherland nor reflects our hoary culture and the matchless epic value inculcation process, which have been the bedrock of the unparalleled non-violent freedom struggle. It has left the people virtually in doldrums, as far as ‘cultural patriotism and value enrichment’, which are vitally crucial for National cohesion and strength, are concerned.

3. Culture, being “the manifestation of the intellectual achievements of a society practised collectively”, is undeniably paramount in judging the merits of any civilization.

4. India has well documented profound cultural history, dating back to prehistoric times.

5. Mahabharata, with 125,000 Sanskrit verses, stands close to us. Arya Bhatta, 5th century Mathematician Scientist, who gave the world the value of pi as 3.14, has recorded the date of Mahabharata as 3138 BC.

6. While Bhagavadgeet¡, Krishna’s administrative gospel, enlightening and empowering Arjuna to fight, was before Kurukshetra war, ViÀ¸u-sahasran¡ma, the value inculcation message Bheeshma gave Yudhishthira, was after the war.

7. Both are ever-shining hallmarks of our great culture and value enrichment legacy.

8. That ViÀ¸u-sahasran¡ma is 5151 years old is not widely known. The forthcoming ViÀ¸u-sahasran¡ma Vi¿va Yajµa Mahotsava intends to spread the message of ViÀ¸u-sahasran¡ma in India as well as the world, taking the unique value-peace-treasure to every home.

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9. Including many from foreign countries, 10,000 participants are expected to arrive in NaimiÀ¡ra¸yam, Thrissur, Kerala, on Dec 29, for the global event.

10. Sri Rama’s words to Lakshmana: “Mother and Motherland are greater than even the Heaven” instill deep fondness for the Nation. Sage VasiÀ¶ha’s words to Sri Rama “Vasudhaiva Ku¶umbakam” (entire earth constitutes one’s family) impart fondness equally to the whole world.

Jai Guru!

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From Gangotri to Naimish¡ra¸yam

Anup Malik

[For the ViÀ¸u-sahasran¡ma Vi¿va Yajµa Mahotsava (VSVYM) to be held in Naimish¡ra¸yam in Kerala on 29th December 2013, the mammoth tasks of collecting water from the seven oceans and seven holy rivers, and earth from holy pilgrimage spots were on schedule. Poojya Swamiji is keen that the programme should infuse in people a note of universal oneness, respect and concern for Nature that sustains us, and reliance on the Supreme. Sri Anup Malik, Poojya Swamiji’s disciple undertook the arduous task of collecting water from Gangotri. Here is a brief description by him about the hazardous journey.]

Mail dated May 27 and Poojya Swamiji’s letter dated June 06, 2013 were the first communications I received from Ashram regarding VSVYM to be organized on Dec 29, 2013 at Naimish¡ra¸yam (in Paralikad, Kerala), on the concluding day of the 12th áreemad Bh¡gavata Tattva Sameeksh¡ Satram.

Immediately after receiving the instructions from Ashram regarding the collection of Sacred Earth and Holy Water from Chatur-dh¡mas in Uttarakhand, we planned to visit the Dh¡mas in the month of August, when monsoon generally starts receding in the Himalayas. But just a fortnight later, from 15th to 17th June, an unprecedented and unimaginable tragedy struck Uttarakhand. Though there was considerable damage in all the four valleys where the dh¡mas are situated, maximum affliction occurred in Mandakini valley, the abode of Lord Kedarnath.

Within a week’s time, the dimension and gravity of the tragedy became well known across the world. Roads choked with debris, fallen trees, severed communication network, threw everything out of gear. To make matters worse, the rains continued unabated for almost two months, making it impossible for the administration to make amends and restore normalcy in the region. The downpour had surpassed all previous records of many decades. All vestiges of modern day living - power,

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water, roads etc. – got disrupted. There was only chaos all over.

With Premji, Ashwiniji and Prasannaji, the issue was discussed several times and we explored various possibilities for accomplishing the task given by Poojya Swamiji. We even considered taking a chopper. But each time fresh deluge forced us to abandon all our plans. Finally we decided to take the help of local staff of the forest department of Uttarakhand for Yamunotri, Badrinath and Kedarnath. The task of collecting water from Gangotri being an elaborate one, I decided to take it up myself.

Even in October, it was raining every alternate day, and as a result, the routes to Chatur-dh¡mas were getting obliterated because of fresh landslides. The winter approaching fast, there was no alternative left but to make a move. Finally, I decided to leave Dehradun on 6th of October for Gangotri. It even rained on that day but owing to my busy schedule after 10th of October, I had no option. It was already late when we left Dehradun. By the time we crossed Tehri city, it became dark.

As we moved deeper into the mountains up the Bh¡g¢rath¢ Valley, massive landslides gave an indication of the enormity of the catastrophe that had hit the state just 3 months back. Roads were almost non-existent. Huge landslides had blocked the roads at regular intervals. The journey became strenuous as we moved further up. As it grew darker, the journey became almost intimidating. At places, it appeared as if the entire mountain had come down. Just 30 km short of Uttarkashi, the landslides were very severe. It had rained the previous night and we could see the stones falling from above at one such site.

Without getting thwarted, we kept moving. Then suddenly at one point the vehicle got stuck in the rubble, which was full of stones and mud and at that time one stone fell from above in front of the vehicle. Surrounding air became tense. I remembered Swamiji, and asked the driver to take the vehicle a little back. After gaining some momentum, we rummaged our way through that rough patch with the vehicle wobbling and slipping obliquely. With Poojya Swamiji’s blessings, we sailed

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through that patch and were soon in the safe zone. We reached Uttarkashi at 8:30 in the night.

Next morning (Oct. 7), when we got up, we came to know that stones had continued to fall in that area throughout the night and the road remained blocked the entire following day for almost 20 hrs. It was by Swamiji’s grace that we had crossed that area safely and in time. We left Uttarkashi for Gangotri at 9.00 am and reached Gangotri in the afternoon. The road was again very bad and to negotiate a distance of about 100 km, it took us more than 6 hrs. En route we crossed Harsil, a small beautiful hamlet, situated on the banks of Bh¡g¢rath¢ amidst magnificent

Gangotri water filled in 150-litre copper drums for transporting to Naimish¡ra¸yam

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Deodar trees. The sight provided some relief and after having a cup of tea there, we started again. We reached Gangotri at about 3.00 pm.

Situated at a height of about 10,000 feet, Gangotri is a small hamlet, surrounded by towering and imposing mountains on all sides. The place reverberates with the deep roaring sound of river Bh¡g¢rath¢. Serenity of the place helped in forgetting the tiredness. Darkness sets in early in Gangotri because of steep hills on all sides, so we decided to collect water and earth the next morning. We attended prayers in the evening at the Gangotri temple.

Next morning, after paying a visit to the holy shrine, we collected water and earth. We were a group of about 10 people (all local staff of the forest department) and it took us about one and a half hour to collect water in the containers by the riverside. The water containers had to be carried manually to the vehicle about 500 meters away. After collecting water, we walked another 500 meters to the north of the temple for collecting earth. After completing the task, we left Gangotri at about 3 pm. Instructions given by the Ashram regarding collection of earth and water were followed in the best possible way. Chanting the ¿lokas composed by Poojya Swamiji for the occasion, we felt soaked in sublimity and divinity. Again we halted at Uttarkashi the night of 8th October and reached Dehradun on 9th evening. Entire journey, which was punctuated by unceasing landslides, was very arduous. Each time there was a rough patch to be traversed, I was making improvisations in my sitting posture. I would raise my seat by pressing my legs against the footrest area on the front seat of the vehicle, so that there was minimum load on my already vulnerable back, which had withstood the wrath of countless jerks by now during the 4 days of journey. Though physically tiring, it gave me immense sense of blessedness that I was participating in the grand Yajµa being organized by Poojya Swamiji.

Jai Guru!

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Annual Jµ¡na-yajµa in Chennai

Mala Sridhar

October is a festive season for the devotees of Swamiji in Chennai, as during this month is conducted the Jµ¡na-yajµa of Poojya Swamiji. To host Swamiji, M¡ and other devotees a sprawling house was found, and taken on lease, in Injambakkam on the East Coast Road. Located in a newly developed colony called ‘Royal Enclave’, the huge eight bedroom house with a spacious satsang hall could easily accommodate a large number of visitors. Soon, the empty house became a living and breathing centre with devotees immersed in activity in preparation for their Gurudev’s visit.

Poojya Swamiji, accompanied by M¡, arrived in Chennai on October 22. The Satsang Hall gracefully accommodated the 130 devotees who had arrived for the P¡da Pooj¡ on 23rd. After a short welcome address by one of the devotees, Poojya Swamiji delivered his benedictory message. Following the message, the devotees offered flowers at the holy feet of Poojya Swamiji and received pras¡da.

The committee of Sri Ayyappa temple in Anna Nagar, as in the previous years, had requested Poojya Swamiji for a two day discourse in Malayalam. On Oct 24 & 25, around 200 listeners absorbed the talk titled ‘Matruka Bhakta, Uttama Jµ¡n¢ —A model devotee and an Excellent Knower’. Sri Gopalakrishnan, Former president of Ayyappa temple, introduced Poojya Swamiji to the assembly. Dr Bhaskaran (current President) garlanded Poojya Swamiji and M¡.

On the first day, Swamiji spoke on the ‘Uttama Jµ¡n¢’ quoting extensively from áreemad Bh¡gavatam, Bhagavadgeet¡ and the Upanishads. The second day’s exposition on the model devotee, gave the listeners an insight into the qualities of a true Bhakta.

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Sivagami Petachi Auditorium in Luz Church Road has been the venue for Swamiji’s talks in the previous years. The difference this year was that Swamiji, acceding to the request of devotees, spoke in Tamil on all the three days of the discourse series (Oct 26, 27 & 28) on “Vedantic science and daily life”. The listeners who had heard Swamiji speak in English and Malayalam on television, already knew Swamiji’s prowess in the use of languages. Even then the words flowing from Swamiji took them unawares. The talks were attended by an appreciative audience, nearly 600, who filled the hall to capacity.

Swamiji explained how our ancient forefathers progressed from worshipping various external deities to looking inward, in the quest of

Poojya Swamiji’s discourse in Tamil at Sivagami Petachi Auditorium in Chennai (Oct 26-28)

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eternal happiness. Quoting from the Upanishads, Tamil texts, Bh¡gavatam and Bhagavadgeet¡, Swamiji went on to emphasize how Vedanta, which had been handed down the ages as a living flame from the Guru to the ¿iÀya, is still very relevant to our modern day life. On the second day, Swamiji dealt with the abstruse philosophies of Jµ¡na Yoga (S¡nkhya yoga) and Karma Yoga. The clarity of the concept of Karma Yoga opened new vistas in the minds of the listeners. On the concluding day, Swamiji expounded Bhakti Yoga and Dhy¡na Yoga. Swamiji concluded outlining the qualities – non-hurtingness, truthfulness, cleanliness, etc – which would enrich the individual as well as the society.

The natural manner of speaking, and the use of some colloquial words endeared Swamiji to the listeners. Many said that they felt closer to Swamiji after hearing him speak in Tamil. This year also saw the release of the Tamil translation (by Sri PR Natarajan) of Poojya Swamiji’s book ‘Vedantic way of living’. Swamiji released the book and handed over the first copy to Sri Nataraj (ex-DG of police in Tamil Nadu).

An interactive session in both English and Tamil was held on Oct 27 (morning) in the same auditorium. Swamiji’s response came in profusion to the volley of questions on subjects ranging from corruption, terrorism, role of citizens in current society, to significance of temples, chanting of Vedas, and also Self-realization.

In keeping with Swamiji’s wish, all the talks were preceded by the chanting of Vishnu Sahasran¡ma by a few devotees. The group chanting became more sublime when most of the listeners came early and participated in the chanting.

On the evening of the 29th, Poojya Swamiji and M¡ accompanied by the inmates of the centre went to a private beach in “Fisherman’s Cove”. The oncoming dusk was conducive to an hour of peace and solitude. No one had gone to the beach with any intention of even getting their feet wet, but the magnetism of Nature is such that very soon all were enjoying the tepid waters of the sea. M¡ chanted ¿lokas inspired by Nature to the

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accompaniment of the tune of the waves. Pristine white birds flew back to their destination in beautifully synchronized formations. The white birds against the backdrop of the dark sky and sea, set one’s mind thinking—is this the sight young Sri Ramakrishna Dev saw which propelled his mind into sam¡dhi? M¡ also sang a Bengali song which was melodious, calming and soothing.

A lifeguard, fisherman by trade, on seeing Poojya Swamiji and M¡ standing on the shore, rushed to get some cane chairs and offered them seat. He stayed close to the group as he seemed to revel in Swamiji’s company. On being asked by M¡, he revealed that he never felt afraid when going out into the sea for fishing. “God will take care of me,” was his confident reply. Then he narrated his plight during tsunami at Chennai. He said, like an innocent child, that blessings from Swamiji is all that he wanted. One would wonder as to how such deep feelings of cultural excellence rest even in a rustic fisherman.

Swamiji accompanied by M¡ left Chennai on Oct 30. The moments of listening to Swamiji, going on walks with him, serving him, will live in the minds of devotees as cherished memories.

Jai Guru.

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Inner Transformation through Upanishadic Voice

Retreat at CIRD-Jamshedpur

Sally Kinnaird

From 21st October to 17th November, Swami Nirviseshananda Tirthaji (Nutan Swamiji) conducted a month long residential programme titled “Voice of the Upanishads – Way to Inner Transformation” at CIRD- Jamshedpur. The focus of the lecture series was the Upanishads (Katha, Mundaka and Kena) as well as the Bhagavadgeet¡. Four participants had come from Malaysia, two new seekers from India, Prasannaji and Namrataji from the Ashram, and I from Australia. The daily schedule for the resident participants consisted of morning prayers from 6 to 7 am (group chanting of ViÀ¸u-sahasra-n¡ma) followed by breakfast, Upanishadic class from 8:15 to 9:45 am, personal introspection and reading of books by Brni. Namrata Swaroopa, from 10:30 to 11:45, followed by lunch and rest. Then there was a one-hour Sanskrit chanting- class by Br. Prasanna Swaroopa in the afternoon. Following the evening prayers was an open public discourse by Nutan Swamiji on Bhagavadgeet¡.

For the fortunate few seekers who dedicated one month of their life exclusively to the pursuit of scriptural study and Ashram disciplines, it was an enlightening journey of growth and awakening.

Discovering the Upanishads

My first exposure to the Upanishads was in April earlier this year during the Delhi Jµ¡na Yajµa. Nutan Swamiji delivered a series of morning lectures on the Mu¸·akopanishad. It was a great revelation for me. Before I met Poojya Swamiji in late 2012, I had read the Bhagavadgeet¡ and various other spiritual books, but somehow missed the Upanishads. I could not have imagined the heights of spiritual truth, the supreme

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treasures of life that are contained therein. I remember the intense thirst ignited within me for the supreme knowledge during the Mu¸·akopanishad lectures in Delhi.

My mind was elevated and expanded into new dimensions of understanding. I had literally danced out of those lectures, rejoicing in the newfound treasure. Providentially, the aspiration to continue this exposure was fulfilled and the idea for a longer Upanishad programme was discussed in Delhi itself. Namrataji suggested the possibility and with Poojya Swamiji and Nutan Swamiji’s blessings we eagerly planned how, when and where the programme could take place.

Nutan Swamiji along with the participants of the Upanishadic Retreat in CIRD Jamshedpur (Oct 21 – Nov 17)

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Preparing for the retreat

From April until October this year I was eagerly waiting for the programme and was assisting with the outreach and travel logistics for the participants. Perhaps the participants were few in number, yet being from different countries and backgrounds, they shared a common interest, respect, and harmony that made the retreat all the more rewarding. Nutan Swamiji had sent a letter to all of us a couple of months before we arrived in Jamshedpur. Everyone expressed that the letter had touched their hearts and minds with his gentle directions to prepare ourselves for the course: “Come with a light mind without expecting anything, with a readiness to accept delightfully whatever comes. And that is what spirituality is. …” These words lingered in our minds.

Before reaching Jamshedpur I had been staying in Chennai and visited Ramakrishna Mission to purchase books. I picked up all the Upanishads available that had both Sanskrit and English transliteration – six books in total. I like reading spiritual books and had carried the books with me back to Malaysia and also to the Ashram. Yet strangely I had not opened any of the covers.

In my Ashram room in S¡dhana Niketan, I carefully placed the Upanishad books on the shelf and had felt a lot of fondness and eagerness looking at the collection of titles. I would wipe the covers and treat them like my secret treasure, handling them with care and reverence. I decided not to open any of the books, wanting to wait until the retreat when the truths hidden within would be revealed. I thought: “Inside these books are the supreme secrets of life, let me anticipate the moment devoutly!” Providentially I later learnt that the Par¡-Vidy¡ (supreme knowledge) of the Upanishads cannot be understood if taught by an “inferior person” (avara nara). It must be taught by one who is identified with the Self. Then it becomes easy to comprehend, the subtle truths being awakened in the seekers mind by the teacher who is established in Brahman (Kathopanishad, II-8).

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Journey and arrival at CIRD-Jamshedpur

I arrived by train from Calcutta to Jamshedpur along with Anjalai from Malaysia. The journey was pleasant and scenic, passing through rural Bengal and Jharkhand state. The train stopped at only one major station outside of the city – Kharagpur. My mind drifted to thoughts of M¡ and Nutan Swamiji living at IIT campus in their “forest house”; M¡ studying áreemad Bh¡gavatam, taking fond care of the household, and Swamiji returning eagerly from work to have satsang. Looking out of the window at the train station, I imagined them both on the platform, bags packed, and boarding the train on a one-way ticket that had marked the beginning of their life at the Ashram.

Walking into CIRD Jamshedpur I was surprised by the size of the building facilities. It is a very large building with a huge satsang hall, Annakshetra, guest rooms, and residences for Swamijis and M¡. Fortunately the CIRD is in a green belt area of Jamshedpur that could be called the spiritual district. The neighbouring building is a modern Shirdi Sai Baba temple. The temple plays beautiful devotional songs and chanting throughout the day from the main hall, which is a unique structure of large conical beams reaching high into the sky. There are many pots with leafy green plants, the beginnings of a flower garden and many animals in the vicinity – two friendly dogs, a white rabbit and a cat belonging to the caretaker, a variety of coloured birds, lizards, and field mice. There are cows, buffaloes and horses grazing on the land nearby.

Visit to Nutan Swamiji’s poorv¡¿rama home

During the month long stay we went to the house where Nutan Swamiji spent his early years, his school, the streets that he walked and the parks and fields where he had played and sat in contemplation. We went to visit the house where his father, brother and sister currently live, and by surprise, it was his father’s 104th birthday.

After everyone was introduced, his father asked us humorously - “Is he teaching you well?”! I smiled and looked fondly at the 104-year old

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gentleman who was in high spirits despite physical weakness. He wanted to listen to Nutan Swamiji’s lectures. So, a few days later Prasannaji played a recording of Swamiji’s evening lectures on headphones and he listened to it intently for one and a half hours. It was heartwarming to meet Swamiji’s poorv¡¿rama family and become familiar with his childhood. One Sunday afternoon we visited the vast Dimna lake amidst the picturesque Dalma range.

Elucidating the Transcendental Truth

Every morning except Sundays, we had the Upanishad class in the First floor hall. Sitting at the feet of Nutan Swamiji and absorbing the ¿lokas was a greatly enriching experience. Listening to the sound vibrations of these ancient Sanskrit mantras revealed by the Rishis, my mind was transported to sublime heights of placidity, illumination and expansion. I found a new dimension of fearlessness inside. It dawned in me that there is nothing at all to strive for or look for or accomplish in this world. I can completely relax, be free and sail along with the wind, wherever it blows. “Whatever is present now in this body, that itself is present after death. Whatever is present after death, that is all that exists here now!” (Kathopanishad, IV-10)

Nutan Swamiji’s chanting of the Upanishadic mantras vibrates with immense depth and emotion. I was often pulled inward to commune with the indwelling spirit in restful stillness. Other times tears swelled in the eyes as my heart expanded in love, gratitude and yearning for the Self within. Such moments are so full of nectar of experiential spirituality! What more is there to want or desire in this life? What we are searching for is to be found inside, in our own hearts, our inmost being.

The fact that the Upanishadic knowledge has been preserved and transmitted through countless generations in its pure essence, without distortion or manipulation, is certainly an extraordinary and telling feat of the Indian civilization. It confirms the authoritative convictions of Truth and compels us to do a fundamental evaluation of what we consider to

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be knowledge and its value in our life.

Nutan Swamiji often says: “Give Supreme the supreme position in life.” It is indeed an immense privilege and responsibility for sincere seekers to be introduced and accepted into this eternal path by the knowers and disseminators of Truth. Inside we are all One. Outside the colours, faces, cultures and languages differ. But the pure soul yearns only for That which is nameless, formless, universal and immortal. May all be led to that boundless Truth!

The discipline and joy of Sanskrit

Every afternoon the participants were taught Sanskrit pronunciation, language and grammar by Prasannaji. We covered many of the important verses from Bhagavadgeet¡, Nitya-samarpa¸am and a few other texts. This class was valuable and enjoyed by everyone. Prasannaji was very patient and encouraging, often smiling widely, perhaps amused by our childlike efforts to chant with correct pronunciation. For me the class was particularly beneficial in paying attention to the details of pronunciation and remembering the meanings.

Chanting ViÀ¸u-sahasra-n¡ma every morning at 6 am for 30 days has been a very beneficial practice. Rather than feeling tired or disturbed by cold and hunger, my mind was fully engaged and comfortable in the chanting. I think, each time I chant ViÀ¸u-sahasra-n¡ma, there will be areas to improve and perfect. The mind needs to be applied in various ways; focusing on pronunciation, generating and controlling the breath, listening to the sound produced, reading each letter, recalling the word meanings, visualizing the deeper meaning associated with the words, sitting still and upright overcoming discomfort and inattention. Perhaps I have begun to understand what it means to chant properly and the benefits it bestows to the mental, emotional and physical being. This sacred treasure has been transmitted through countless generations of dedicated people and now gifted to us. It is most humbling, inspiring and fortunate.

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Learning to read the Bhagavadgeet¡

The evening lectures on Bhagavadgeet¡ opened up a new horizon in our mind. Nutan Swamiji taught us how to read and understand Bhagavadgeet¡ in an all-round manner, pulling out the key concepts from various chapters. Frequently he identified the important words and cross-referenced ¿lokas from other chapters as well as from other texts to provide greater depth and meaning. The lectures were always focused on exposing the essence of the scriptures, showing the seekers how the knowledge is to be implemented to elevate one’s mindset, thoughts and actions. “The knowledge has to be lived” is what Swamiji says repeatedly. In this way the study of scriptures becomes a joy and adventure!

Primarily Swamiji covered Chapter 14 – the working of the three gu¸as in our personality, the bondages produced by them, and how to transcend the bondages. The concepts and models that describe the world and our own body-mind aggregate are meant to be used directly in the s¡dhan¡ of improvement, purification, and integration of our personality. By thinking in terms of Causality, the numerous concepts expounded in Bhagavadgeet¡ can be merged into a comprehensive system for understanding ourselves, as well as the world. We can understand that the fundamental purpose of various religious rituals, spiritual disciplines and theories, is absolutely rational and pragmatic. Nutan Swamiji explained how we must use the causality itself to get out of its cycle and ultimately reach the unaffected, changeless, transcendental Truth.

With an open mind and rational approach to the study of Bhagavadgeet¡ and Upanishads, it is clearly evident that the ‘scriptures’ are not ‘religious’ at all. There is no blind faith or superstitions. Rather, through self-discovery, they free the mind from constrictions and delusions, bestow wisdom, fearlessness, freedom, and self-reliance. “The purpose of spirituality is to liberate our mind from the slavery to the world objects and situations, and make us master of the world by becoming master of ourselves,” says Nutan Swamiji.

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It is most disturbing to learn that in present day India, the Bhagavadgeet¡ is not being taught in the schools. If not in India, then where else will the Sanatana Dharma be disseminated and preserved? Due to endemic misperceptions, corruption and ignorance, people all over the world have confused religion and spirituality. I think it is something extremely rare to find a Teacher in the present time who knows the Truth, is well- versed in the scriptures, who is liberal and modern in thinking, yet dedicated to tradition; and who tirelessly, lovingly and sincerely bestows the knowledge to all earnest seekers. Let us take the responsibility and strive harder to share Poojya Swami Bhoomananda Tirthaji’s teachings with more and more people in our communities around the world.

Benefits of the Retreat for S¡dhan¡

There were many benefits experienced and expressed by the fortunate participants. Besides the spiritual s¡dhan¡ we pursue at home and at spiritual centers, I feel it is invaluable to attend such intensive residential retreats, staying in the association of a Teacher and absorbing spiritual wisdom and purity. It enables a rapid growth with significant life changing experiences. My s¡dhan¡ has taken on a new depth and dimension by virtue of this one month immersion into spiritual knowledge and discipline. The exposure has opened new knowledge horizons, strengthened my foundations, and given an intensive push to my spiritual aspiration.

It has been a sublime experiential journey that generated much inner strength and stability, certainty, fearlessness, inner joy and peace. By the compassionate Grace of our Poojya Swamiji, this very rare and blessed opportunity to study the Upanishads and the Bhagavadgeet¡ became a cherished reality for which I am forever grateful.

Jai Gurudev!

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Flow of Perennial Knowledge

Bheeshma, towards the end of Dwapara, had himself declared that the thousand names of ViÀ¸u he lovingly recited to YudhiÀ¶hira, were very famous even in the bygone ages. That means the perennial Knowledge-Ga´g¡ was flowing even before Bheeshma’s time! Let it continue to flow without severing its bond with the people of Bh¡rat! The obligation to preserve and increase its depth and spread lies with the respective generations, through the ages. – Swamiji

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Back to Eternity

Munnu (Lata Chowdhury) - Jamshedpur

HariÅ Om Tat Sat. Munnu, the 3rd of six daughters and two sons, had lost her own mother at a very young age. The elder daughters took the motherly role. All the children grew up well. I could not notice any lack on their faces any time. All the daughters were married in time.

Munnu’s younger brother (Maheswari Jha) contracted kidney trouble, and despite his elder brother’s kidney replacing his, he finally shed his body in 2007. The same year Munnu contracted kidney problem, putting her to dialysis for 7 years. Finally, despite CAPD (Continuous Ambulatory Peritoneal Dialysis) fitted in her body, she passed away on August 31, at the age of 51.

She looked after home and children admirably well. Munnu’s resolve to live and the fondness of the children together prolonged her life. The children grew up well and got employed. The eldest daughter got married. The only son, despite adversities, completed engineering studies, bringing timely support to the family. Even when everything looked bleak, the children and their father held confidence admirably. The whole family kept their association with the Ashram. Their innocence and devotion overshadowed the vicissitudes they passed through.

The entire family lives in my heart, fondly and closely. May their devotional treasure grow with its bounties. Let the family cherish Munnu’s qualities and aspirations. This will be the best nitya-¿raddh¡ for her.

– Swamiji

Vicharasethu – December – 2013 40

News & Notes

K Spreading awareness of ViÀ¸u-sahasran¡ma Vi¿va Yajµa Mahotsava:

● Poojya Swamiji conducted a Press Conference on Friday, Nov 15, 2013 at the Press Club of India, New Delhi to inform the Media about the forthcoming ViÀ¸u-sahasran¡ma Vi¿va Yajµa Mahotsava (VSVYM), on Dec 29, 2013 at NaimiÀ¡ra¸yam, Thrissur, Kerala. (More details of the Press Conference appear on page 15.)

● On Nov 02, during a Vilambara Yogam about VSVYM, Poojya Swamiji addressed a large gathering of devotees at the Siva Temple Hall (Ernakulathappan) at Ernakulam. Justice PN Raveendran, Kerala High Court, inaugurated the sublime function. Justice M Ramachandran, Justice PN Viswanatha Iyer, Dy. Mayor Smt. Bhadra, Advocate Sri Govind Bharathan, Advocate Sri Mangot Ramakrishnan and office bearers of various local temples and associations also participated.

● It was decided to hold the next such Vilambara Yogam on Dec 05 at Vadakkanthara Devi Temple, Palakkad.

● On Dec 01, as part of the proposed VSVYM, a devotional reception for some of the sacred items being brought from different parts of the world, has been arranged by distinguished citizens, devotees and authorities concerned at 4.00 pm at Vadakkunnathan Temple áreemoolasth¡nam, Thrissur.

625 litres of holy Ganga water collected from Gangotri, sacred earth from the Chatur-dh¡mas (Gangotri, Yamunotri, Kedarnath and Badarinath) and also seven mukti-dh¡mas, sacred water from Brahma-kap¡lam (Badarinath), holy water from seven sacred rivers will arrive here traversing a distance of over 3000 km. Devotees in thousands will go around Swaraj Round circumambulating Sri Vadakkunnathan (Dakshina Kailasanath) with the chorus chanting of ViÀ¸u-sahasra-n¡ma. Thereafter, the sacred items will be sent to Vyasa Tapovanam for display at Satra-

Vicharasethu – December – 2013 41

¿¡l¡ in NaimiÀ¡ra¸yam.

● The holy water collected from the seven oceans will be received at Kochi Airport (Nedumbassery) on Dec 13, in a devotionally surcharged auspicious function.

❑ 12th áreemad Bh¡gavata Tattva Sameeksh¡ Satram will be held from Dec 20 to 29, 2013 in Paralikad Naimish¡ra¸yam, in the sacred precincts of Tacchanathukavu Devi Temple. As in previous years, Narayanashrama Tapovanam and Hind Navotthana Pratishtan will jointly conduct the event.

Sacred earth and water from the seven rivers

Vicharasethu – December – 2013 42

More than 30 distinguished exponents and scholars including sanny¡sins, will expose the listeners to the invaluable inner treasure of áreemad Bh¡gavatam. Processions bringing ári Krishna idol from Guruvayur, Dharmadhvaja from Tiruvilwamala and áreemad Bh¡gavata Grantha from Narayanashrama Tapovanam will form part of the event.

● Nov 01:Poojya Swamiji ceremoniously erected the first post of the pandal for the 12th áreemad Bh¡gavata Tattva Sameeksha Satram to be held at Naimish¡ra¸yam, Paralikad. Many devotees were present during the occasion.

❑ 39th Annual Delhi Jµ¡na Yajµa (Nov 06-29): Poojya Swamiji along with M¡ reached CIRD-Delhi on Nov 06 to conduct the Annual Programmes. Swami Nirviseshananda Tirtha, accompanied by Br. Prasanna Swaroopa and Brahmachari¸i Namrat¡ Swaroop¡ arrived on Nov 20, from Jamshedpur. Programme details will be published next month.

❑ “Voice of Upanishads – Way to Inner Transformation” Retreat at CIRD– Jamshedpur: Swami Nirviseshananda Tirtha conducted the residential Retreat in Jamshedpur from Oct 21 through Nov 17. A report of the programme appears on page 23.

❑ Dec 17: The 24th Mah¡-sam¡dhi Day of M¡t¡ji Sulabh¡devi will be observed in the Ashram as in the past, with p¡da-pooj¡ at Poojya Swamiji’s feet, and offering of flowers to M¡t¡ji Sulabh¡devi by devotees. ■

Vicharasethu – December – 2013 43

P¡da pooj¡ by Smt Maya & Sri Rajesh Nair at CIRD (Nov 8)

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Poojya Swamiji on ‘Dharma – Power to Sustain Society’ in Chinmaya Mission Auditorium (Nov 9 - 13)

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ViÀ¸u-sahasra-n¡ma Yajµa at CIRD (Nov 17)

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1-day FRNV workshop on ‘Enlightened Leadership’ (Nov 22)

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Poojya Swamiji along with M¡ greeting Chamgon Kenting Tai Situpa in CIRD Delhi

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Cultural Heritage Class in SIRD Malaysia

Vicharasethu – December – 2013