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Arsha VidyaNewsletter

Arsha VidyaNewsletter

Vol. 10 December 2009 Issue 12

23rd Anniversary Celebration of AVG, Saylorsburg, Pa, USA

Arsha Vidya Newsletter - December 2009 1

kQaepin;dœKaöhopaniñad

Sruti talks about the Vastu again and again because what is being said is noteasily understood. One does not become ärüòaù—getting loaded in thebuddhivåtti. The buddhivåtti has to undergo necessary change to eliminatethe ignorance and that våtti vyäpti does not take place properly. Therefore,there is always doubt about why it does not take place. He says even thoughthe person is a mumukñu and a viveki, still buddhi has got varieties ofarguments against what the Sruti says because of which the antaùkaraëa, themind is taken away from jïänam. Because of the varities of argumentsadvanced by different contenders, the mind is taken away from jïänam. Eventhough it is presented properly by pramäëa, it is not properly understood.Sruti is unfolding only the Ätmä ekatva vijïänam; Sruti has got tätparya or acommitment to point out that differences perceived are due to upadhi andthe Non-dual Ätmä is one and the same.

Ai¶yRwEkae Éuvn< àivòae êp< êp< àitêpae bÉUv,@kStwa svRÉUtaNtraTma êp< êp< àitêpae bihí. 2,2,9agniryathaiko bhuvanaà praviñöo rüpaà rüpaà pratirüpo babhüva |ekastathä sarvabhütäntarätmä rüpaà rüpaà pratirüpo bahiçca || 2|2|9As the One Fire, after it has entered the world, though one, takes differentforms according to the thing it burns, so does the Eternal Ätmä, of all livingbegins, though one, takes a form according to the form. He enters and is (initself) outside all forms (also).

Agniryathaiko bhuvanaà praviñöo: Agni is one; it is potentially everywhere.Fire obtaining on this earth—bhuvanaà praviñöaù—takes different formsaccording to the material it burns. In terms of each form of the object that isburnt, the fire assumes a new form. Even though the fire is only one, it appearsin different forms because of the objects of burning. It assumes the very formof the dähyam. A candle flame is entirely different from a torch. Each hasgot a form.

Ätmä being the most subtle is in every deha. It is in präëa inside and outside.The mind’s pervasiveness is more, and therefore, the subtlity is also more—

Arsha Vidya Newsletter - December 20092

sukñmataram manaù because it can move to places without the body movinganywhere. Ätmä which is the adhiñöänam of the mind also is atisukñma—-subtlest and hence sarvagataù—all pervasive. In all the beings, it is one—ekaù.—sarvabhüttäntara Ätmä ekaù. Then again, ekaù san, being one, it becomesmany. It becomes as though many in various forms—sarvadehampratipraviçtatvät pratirüpaù bhabhüva. Having entered into every deha, it appearsin many forms. The sükñama çaréra is the one that determines the individuality.From its own stand point Ätmä is one and the same alone. From the standpointof sükñama çaréra alone, there are different beings.

As one agni with referenfce to upädhi appears in different forms, Eka evaÄtmä appears as though many Ätmäs, with reference to different dehas. If itbecame many, then the question is does it not become a vikäri, does it notundergo any change? No. äkäçavat bahiçca -like even the äkäça, the space,outside. It enters into every form, meaning, it obtains in every form such asthe body etc. and appears as though there is one here and one there, but atthe same time, it stands outside, bahischa, meaning transcends all the nämarüpa. It does not undergo any change from its own stand point. It transcendsall the forms. No form transcends the Ätmä. Ätmä transcends all forms.

Previously it was said no form transcends the Ätmä. Now it is said that it istrue but Ätmä transcends all forms. Previously we have seen na atyeti kaschanaiti. No object transcends the Ätmä because, näma rüpa being mithyä dependsfor its sattä and sphürti entirely upon this Ätmä. No object transcends the Ätmäwhereas the Ätmä transcends all of them. Ätmä atyeti sarvam whereasÄtmäanam na kinchit atyeti iti—Nothing transcends the Ätmä while Ätmätranscends everything. From this statement itself we can stretch it to provesatyam and mithyä. ‘Bahiçca’ is a very significant word here because by sayingbahiçca, it stands as it was before; even now, it has not undergone any change,even though it obtains in the physical body etc. It does not undergo anychange— yathä agniù. Fire is the same whether it appears in this particularform or in another form. Fire is the same and it is one. Similarly Ätmä isekaù. Ekaù alone is the meaning of the example. Ekaù Ätmä; Agni ekaù. Agniappears in many forms; Ätmä appears in many forms. That is all the example.


vayuyRwEkae Éuvn< àivòae êp< êp< àitêpae bÉuv,@kStwa svRÉUtaNtraTma êp< êp< àitêpae bihí. 2,2,10,väyuryathaiko bhuvanaà praviñöo rüpaà rüpaà pratirüpo babhuva |ekastathä sarvabhütäntarätmä rüpaà rüpaà pratirüpo bahiçca || 2|2|10 |Vayu-air, being one, having entered into the world, assumes separate formsin respect of different shapes. Similarly, the Self in all beings, though one,assumes a form in respect of each shape; and (yet) It is outside.

Here is another beautiful comparison to explain the same one-ness of Truththat was indicated in the previous Mantra. In stead of Fire, Lord Yama isexplaining the same Truth with the example of Vayu.

Vayu in the physical body pervades in different forms as präëa, apäëa, samäna,vyäna and udäna. These are the various forms in which präëa expresses itself.Similarly Ätmä, being one, assumes different forms and shapes,—rüpaà rüpaàpratirüpo babhuva. The Lord says, the präëa, being one, becomes different—bhinnaù —because of the upädhi. Präëa, the vayu is the same, but obtainingin the sarira, it assumes different forms of its own and looks as though it ismany. Similarly

Ekastatha sarvabhutaantaraätmä: the antarätmä, the pratyagätmä, is said tobe the innermost essence in all beings. By saying that Ätmä, the self isinnermost, its ati sükñamatvam alone is pointed out as ‘inner’. Really speaking,there is no inner Ätmä or outer Ätmä; there is only one Ätmä, but then weare constrained to say inner Ätmä, because the anätmä, the deha, is taken tobe the ätmä or präëa is taken to be the Ätmä. Similarly, manah, buddhih, orchittam is taken to be the Ätmä. Ajïänam is also taken to be Ätmä, when wesay ‘I am ignorant’. Since anätmä is taken to be the Ätmä, we have to say‘inner Ätmä’ by drk drsya viveka. The word ‘inner Ätmä’ must be properlyunderstood. By saying eka, that is completely negated—Ekah sansarvabhütäntarätmä. It refers not only to the Ätmä of a wise person. The Ätmäof an ignorant person is the same. It is the same in all, and yet it transcends—bahiçca—all.


108 Names of Sré DakñiëämürtiWith the Gloss Tattva Prakäçikä

By Swami Tattvavidananda SaraswatiTranslated into English by Puppala B.

108 Names of çré DakñiëämürtiWith the Gloss Tattva Prakäçikä

58, tpnaefuplaecnay nm>,tpn> sUyR> %fup> n]Çaixpit> cNÔí tnaefupaEE, taE @v laecne ySy s>E, tSmE nm>,ivraf+ƒpSy Égvt> p&WvI padaE, Aakaz> ¢Iva, sUyRcNÔaE laecne #it ïuitSm&itpura[e;u àayz> v[Rnmupl_yte,É´> p&iwVya< itóœn! Aakaze pZyn! ivraqœ êp< mnsa xaryit cet! @tÖ[Rn< AtIv smIcInimit Spò< Évet!,58. Salutatilons to the One who has the Sun and the Moon as His eyes.

In the çruti, småti, puräëas, we generally come across the description of the cosmic bodyof the Lord as having the earth as feet, the sky as neck, and the Sun and Moon as theeyes. If the devotee standing on the earth and looking at the sky contemplates upon thecosmic body in the mind, it becomes clear that this description is very apt.

59, Aae< ymsÚutsTkItRye nm>,ymen sMykœ nuta stI pavnI kIitR> ySy s>E, tSmE nm>,di][aidKpalk> svRàa[hr> xmRSy palk> Svy< äüivXyacayR> Égvan! ym> ïIdi][amUteR> pavnI kIit¡Agayidit paErai[kI gawa,59. Salutations to the One whose lasting glory is extolled by Yama (the Lord of deathand the upholder of dharma).

There is a story in the puräëäs that the Lord Yama, the ruler of the south direction, theone who takes away the life of everyone, the upholder of dharma, himself a teacher ofthe knowledge of Brahman, sang about the auspiciousness and glory of Dakñiëämürti.

60, Aae< yms<yms<yutay nm>,ymE> s<ymen c yaegzaôàisÏE> s<yut>E, tSmE nm>,Aih<sasaTya=SteyäücyaR=pir¢ha yma>, (yaegdzRnm! (2-30), xar[aXyansmaxIna< Çya[a< yaegzaôe s<ym#it pirÉa;a, ihr{ygÉaeR yaegSy v´a naNy> puratn>, #it ya}vLKySm&it>,60. Salutations to the One who is endowed with the disciplines of yama and samyamaof Yoga.


Ahiàsä (non-violence), satya (truthfulness), asteya (non-stealing) brahmacarya (continence),aparigraha (non-acquisition or absence of greed)) are called yama (Yogadarçanam, 2-30).Dhäraëa (concentration), dhyäna (meditation), and samädhi (superconscious state) —thesethree together are called samyama (Yogadarçanam, 3-1, 2, 3, 4). According to Yäjïavalkyasmåti, none other than the Hiraëyagarbha, the creator, is the one who pronounced Yoga.

61, Aae< yitêpxray maEinne nm>,yte> êpm! , xrtIit xr>, yitêpSy xr>, maEn< vaKs<ym> mnSs<ympUvRk>, tdSyaStIit, tSmE nm>,Égvt> Avtara As<OyakaSsiNt, te;u yTyvtar> AtIv ivl][>, yda vakœ s<yMyte sa mnis ivlInavtRte, mn> Aip yda s<yMyte tiSmÚmnIÉave tt! AaTmin Ao{fcEtNye ivlIy vtRte, di][amUitR> @t<mnSs<ymmev snTk…maraid_yae baexyit Sm, AiÉxav&ÅygaecrmaTmtTv< neit netIit in;exmuoen l][av&Tya cbaexyamaseTyip maEnI #TySy VyaOyata, AvaRcInkale Égvan! rm[mhi;Rrip AnyEv ivxya saxkan!mnSsmaxanmev iz]yit Sm,61. Salutatilons to the One who assumes the form of an ascetic, and teaches Self-Knowledgethrough silence.

The Lord’s incarnations are many. Among them, the incarnation as an ascetic is veryspecial. When the speech is congtrolled, it is resolved in the mind. When the mind isalso controlled, and where there is a silence of the mind, it is resolved in the Self that isindivisible and undivided. Dakñiëämürti taught only this silence of mind to Sanatkumäräand others. There is also another way of explaining the word mauné. Ätman is notavailable for direct description by words. Therefore, it can only be taught by an indirectmethod of negating all non-Ätman as ‘not this’, ‘not this’. It is taught by employing amethodology called Lakñaëävåti, wherein Ätman or Brahman is indicated marking it outfrom everything else. In modern times, Bhagavän Ramaëa Maharñi taught seekers abidancein Ätman through resolution of mind by this method only.

62, Aae< ytINÔaepaSyiv¢hay nm>,yit> yÆzIl>, ytIna< #NÔa> ïeóa>, tEépaSy> pUjnIy> Xyey> iv¢h> mUitR> ySy s>, tSmE nm>,svRs<gpirTyaignae yty> ivÖa<s> ivivid;vae va àayz> }anavtar< di][amUitRmitzyadre[ AaraxyiNt, sgu[äü[>ïIramade> inguRnäü[í yXyip vStuin AÉed @vE, twaip saxnkale Éed #v Éaste ÉeddzRkana< É´anam!,d]ae[amUitRSt yXyip AvtarTven sgu[Ssakar>E, twaip inguR[ae inrakarí, di][ScasaE AmUitRihR,62. Salutations to the One who has a form that is meditated upon by the foremost amongthe ascetics.

The ascetics who are free from all attachments, those who have attained Self-Knowledge,and those seeking Self-knowledge too, generally worship Dakñiëämurti, an incarnationof the Lord for establishing Ätmadharma, with deep reverence. Even though theunmanifest Brahman and Rämä and others in the manifest form is one and the sameReality, it appears as if there is duality for the devotees who see division while they areon the spiritual path. Even though Dakñiëämurti, being an incarnation has attributes anda form, He is unmanifest and formless also. For, He is dakñiëa (capable of creation,sustenance and dissolution), and is also amürti (without any particular form).


ARSHA VIDYA PITHAMSwami Dayananda Ashram

Purani Jhadi, Rishikesh-249201 (Uttarakhanda), IndiaPhone : 0135-2430769/ 2431769

E-mail Id: [email protected] : www.dayananda.org

PUJYA SRI SWAMI DAYANANDA SARASWATIWill be conducting THREE CAMPSat Dayananda Ashram, Rishikesh

During February - March - April 2010

As per details given below:

CAMP NO. FROM TO TOPICS

CAMP NO. 1 24-02-2010 05-03-2010 PANCADASI, CHAP-1( 10 DAYS)

CAMP NO.2 08-03-2010 17-03-2010 PANCADASI, CHAP-2

(10 DAYS)

CAMP NO.3 20-03-2010 03-04-2010 UPADESA SAHASRI-

(15 DAYS) PROSE SEC.

ADDRESS FOR COMMUNICATIONSwami Aparokshananda Saraswati

Swami Dayananda ashram, Purani Jhadi, Post Box No.30Rishikesh-249201 (Uttarakhanda), India

CONTACT PHONE NUMBERSAshram General Number : 0135-2430769/ 2431769

Swami Aparokshananda : 0135-2433769 (only between 7-30 to 9-30 P.M.)E-mail ID for the 2010 camps: [email protected]


Arsha Vidya GurukulamAnaikatti, Coimabtore - 641108

is pleased to announce

a three-month residential courseat the Gurukulam

on the subject

Bhagavad Gita - Eighteen Chapters

From April 20-July 20, 2010

byPujya Sri Swami Dayananda Saraswati

(Pujya Swamiji will cover the essence of each chapterthrough significant verses in each chapter)

Interested persons can send their applications toSri Swami Sakshatkrtananda

at [email protected]

Application form is available at www.arshavidya.inwhich can be filled up and sent back through email,

not later than the 15th of March 2010.

For those who do not have the facility of internet,the form is attached in the middle of this Newsletter

which may be filled up and returned toSwami Sakshatkrtananda,

Arsha Vidya Gurukulam,Anaikatti, Coimbatore - 641108, TN.

Please mention on the cover“Bhagavad Gita Three Month Course”


APPLICATION FORM FOR THREE-MONTH COURSE INVEDANTA AND SANSKRIT

(April 20 - July 20, 2010)

Full Name:...........................................................................................................

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One Reference with name, phone and address (whom we may contact if necessary):

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Educational Details (college onwards):....................................................................

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Please state your purpose in applying for this course. Also state your plans for thefuture and any additional information that may aid in evaluating your fitness for thiscourse:

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Signaure: Photograph


PROGRAMMES IN ARSHA VIDYA GURUKULAMANAIKATTI, COIMBATORE 641108

2009

December 13 to 18Swami Brahmaparananda’s Camp

December 31 to January 3Swami Brahmayogananda’s Camp

2010

January 4 to 11Neema & Surya’s French Camp

January 16 & 17Dharma Rakshana Samithi Meet

Pujya Swamiji addressesPresidents, Vice-Presidents & Secretaries

on January 16

January 16 to 24Neema & Surya’s English Camp

January 19 – 24Ekal Vidyalaya

February 14 – 19Sandhya Gurukulam

March 12 – 14Dharma Rakshana Samithi meet


23rd Anniversary Celebrations ofArsha Vidya Gurukulam, Saylorsburg, Pa, USA

Gurukulam’s 23rd Anniversarycelebration was a wonderfulsuccess, with over 900 inattendance.

The event commenced with adevotional vocal concertby Sri MaharajapuramRamachandran.

Dignitaries who graced theoccasion included Ms. AnjuBhargava, Principal Director atGlobal Synergy Associates andmember of President Obama’sCouncil on Faith Based andNeighborhood Partnerships,Dr. Rajendra Pachauri, one ofthe top climate changespecialists in the world and co-recipient of the 2007 NobelPeace Prize, Mrs. ChandrikaTandon, Chairman TandonCapital Associates, a financialadvisory firm and ChairmanTandon Foundation whichsupports non-profitorganizations and Mrs.Francois Gilo, a painter andbook writer of internationalacclaim who worked withPablo Picasso for a number ofyears earlier in her career.

Eleven books authored byPujya Swamiji were released byPujya Swamiji on the occasion-Kenopanisad, Need forCognitive Change, Morning


Meditation Prayers, The Need forPersonal Reorganization, Surrenderand freedom , Stress-free Living,Freedom from Helplessness,Conversion is Violence, & Japa .Kaivalyopanishat by SwamiTattvavidananda and “India’s Gift tothe World is Light Spiritual” by SwamiJyotirmayananda.

Two CD’s were also Released by PujyaSwamiji “Om Namo Narayanaya” byChandrika Tandon and AdityaHrudayam & The quintessence ofVishnu Saharsanama by UnniKrishnan, Music composed andproduced by Rangasami Parthasarthyof Oriental Records Inc, NY (USA) andIndia.

The highlight of the event was thekeynote address by Pujya Swamiji on“Healthy Response to All Situations”,wherein Pujya Swamij encouraged thehuman being to practise a “2-StepResponse” to every situation. Swamijiemphasized that instead of actingimpulsively one ccould first inquireinto any difficult situation and secondlyact with deliberation, from a place ofwisdom.

After the talk, everyone adjourned tothe banquet tent for lunch.

Our gratitude & Pranams to PujyaSwamiji for his thorough guidance andsupport to one and all for this greatevent.

Our heartfelt thanks to Mr.RajuVenkataraman, MC, who kept all theevents moving in time with his humorand cool, all the coordinators, all thevolunteers for working devotedly tomake this anniversary function a

memorable one. The Gurukulam’s dedicatedstaff led by Sri.Suddhatma, General Manager,extended the whole hearted support toeveryone which added flying colors to thisfunction.

As usual Pujya Swamiji was very fresh andenergetic for the second session of Q&A. Theevent successfully concluded with a Q&A(Satang) session by Pujya Swamiji.


The glorious tradition of studying majorUpanishadic texts and Bhagavad Gétä withthe support of Çaìkara Bhäñya reached yetanother milestone this fall at ourGurukulam in the Pocono Mountains ofPennsylvania. On November 21, SvämiTatvavidänandäji concluded the six-weekVedanta camp where he enlightened thestudents on Gauòapädäcarya’s Kärikä(Advaita Prakaraëa) on the MänòükyaUpaniçad and on the Dhyäna Yoga fromChapter 6 of the Bhagavat Gétä.

The third chapter of Kärikä, the AdvaitaPrakaraëa, presents a lucid account of theEternal Reality of Non-Dual Self. Itproclaims that Ätman/Brahman is the One,the whole and the only reality and that theworld is an illusion. The Äcäryasystematically develops one of thedeclarations made at the beginning of thisUpaniçad – Advaitam Satyam – which isboth deep-rooted in our scripture andsupported by reason. Our perception of thediversity of the material world occursbecause of incorrect knowledge of Brahman.The äkaça (space) dåñöänta (illustration) isused in the Kärikä to negate the multiplicityand to establish the non-difference of a Jévaand Brahman. Ätman or Brahman can beimagined as infinite space and the jivas arethe same space enclosed in various pots.When the pot is smashed, the pot-spacemerges into the open space. Similarly, whenthe knowledge of the self destroys

ignorance, the different jivas merge into oneÄtman.

Gauòapädä has put forward Ajätaväda -the doctrine of non-creation or non-origination - in this Prakaraëa. Thisprinciple rejects the various theories ofcreation described in the scripture. It statesthat the creation that we see has never beencreated at all. The world appearsoverwhelmingly real to us only because wethink of it all the time. The world is simplyan illusion and is not really there. Even anattempt to find out how this creation hastaken place becomes pointless and revealsthe lack of true knowledge. Çré RamaëaMahariñi also agrees that the world neverhappened at all and has stated thatAjätaväda is a part of the highest form ofConsciousness that one can attain.Whenever scripture speaks of creation orplurality, its purpose has been to help thebeginners’ understanding. The well-ripenedaspirants (like the students of Mänòükya!)realize that plurality could rise only fromsome cause; but nothing exist other than thehighest Truth; therefore, nothing has everbeen born. “No jéva ever comes intoexistence. There exists no cause that canproduce it. The supreme truth is thatnothing ever is born.” (III. 48.)

Swamiji also taught the sixth chapter of theBhagavat Gétä – the Yoga of meditation.This is one of the most practical parts in

The 2009 Six-Week Vedanta CampAt AVG, Saylorsburg


Gétä. Although the primary emphasis is ondescribing all aspects of meditation, subjectssuch as renunciation, samadåñöi orsamatvam sarvätma bhäva, and the rebirthof a devotee are all discussed. The discoursebegins by Lord Kåñëa challenging everymeditator to become a yogärüòhaù, orattain equanimity by throwing away alldesires and psychological dependencies.The Lord provides instructions to removeevery possible obstacle in taking control ofa restless mind, and to practise and increasethe power of true meditation. The primeobjective is to silence the wavering mind,and turn total attention to one’s own Self,which ultimately helps to resolve the mindin the timeless reality of one’s inner silence.There is also an assurance given to a sincereseeker that if he should die before attainingthe cherished state, any spiritual progressmade by him will not be in vain. The Lordreveals various kinds of superior birthspossible for such a person that will allowhim to easily continue on the path fromwhere he left off. Krishna extols the glory ofthe Dhyäna Yoga so much so as to concludethat a man of meditation is superior to a manof penance, a man of learning and a man ofaction, as the latter have not been able to controltheir desires and remove their ignorance.‘Failure in meditation is any time morevaluable than success in the material world’thundered Swamiji.

The Advaita Prakaraëa and the chapter onthe Dhyäna Yoga perfectly complementedeach other. The clear message from bothtexts was that we have to set ourselves freefrom kärpaëyam – constant seeking andconstant fear. To put an end to thiskärpaëyam or to achieve a kärpaëyam –fearlessness or the absence of helplessness

-, we need to conquer the mind andeliminate the ignorance about our Self.Having the mind at my command meansthat I am not the mind’s slave andtherefore it becomes easy to cultivateserenity within and without. The entireeffort in the Dhyan yoga is to silence ourmind or to reach a ‘thoughtless’ state soas to allow the truth to reveal itself. Suchan ideal state of quiet mind has beendescribed as ‘Amani-Bhava’ byGauòapädäcärya. It is only when silencingof mind is brought about by the conviction& knowledge that ‘I am Brahman’ and ‘Allthat is objectifiable is Mithya’ that we attaina state of ‘Amani-Bhava’. To realize thisnon-dual absolute, Gauòapäda asks us topractice ‘Asparça yoga’, which is a practiceto live without touch or withoutattachments or identification to any thingsof the world. The allusion is that onecannot understand the world by beingdeeply involved in it. Only bywithdrawing or dissociating from it, onebegins to understand its dream-likeunreality. The Asparça Yoga, also called‘Brahma samsparça, could be looked at asa practical application of Ajätaväda or thetheory of non-causality.

In addition to Swamiji’s talks, the studentsalso benefited from expert training in otherimportant areas. Sri Suddhatmaji taught usVedic chanting and Bhäñya paöhanam withhis melodic and riveting voice; Br. Shankarearnestly tutored us in Saàskåt and madeeven the Vyäkaraëa seem within reach; Sri.Lance Daniel kept us in perfect shape withregular yoga lessons. There were over 70students attending this camp from acrossthe U. S. as well as from around the world.The Gurukulam staff had their days full


attending to our needs and making everyattendee feel at home. Each day began witha guided meditation in which Swamijicarefully brought out the principlesdiscussed in the class. The day concludedwith an hour-long satsang with Svämiji.Each satsang included Swamiji’scommentary on selected verses fromKälidäsa’s Raghuvaàça and concluded withÇré Räm bhajan.

As usual, Svämi Tatvavidänandäjisurpassed the very high expectations of thestudents. Every one of his classes, from thebeginning to the very end, was bothengaging and instructive. He inspired us topractise constant meditations and abide inthe bliss of inner silence. His exposition ofVairägya and Viveka was always fresh asever and his assertion that we need notlearn anything new but only unlearn

everything we have learned was clear andhelpful. As Svämini Vidyänandä remarkedduring the concluding ceremony: “Svämijitook us hand-in-hand and with unendingpatience, on the wings of Mandukya andBhagavad Gétä, a quantum leap to anotherdimension, to the very frontiers of stillnessand silence. That realm of silence is not anexperience. The experiencer and theexperienced are absent. Words have no rolethere. To attempt to applaud that silence,that serenity, that sanctity with mere wordswould be like lighting a lantern under ablazing sun. So perhaps it would be betterto leave the indescribable undescribed.”Svämini’s words resonated with each andevery one of us!

By Mohan S. BhujleHolmdel, New Jersey


Month Day Retreat Details

Jan 1 (Fri) New Year’s Day Celebration

Apr 2-4 (Fri-Sun) Easter Weekend Family Retreat

May 28-31 (Fri-Mon) Memorial Day Weekend Family Retreat

Swami Viditatmanandaji

July 2-5 (Fri-Mon) Independence Day Retreat

Swami Viditatmanandaji

July 15-18 (Thu-Sun) Long weekend Family Vedanta retreat

July 11-17 (Sun-Sat) Children Retreat (Age 10-16 only)

July 24 -30 (Sat-Fri) Family Vedanta Retreat-I Swami Viditatmanandaji

Children Retreat-II

July 31Aug 6 (Sat-Fri ) Family Vedanta Retreat-II

Pujya Swamiji Swami Viditatmanandaji

Aug 7 -11 (Sat-Wed) Five days Family Vedanta retreat

Aug 12-15 (Thu-Sun) Pujya Swamiji’s 80 Birthday Celebrations and the

Gurukulam’s 24th

Anniversary (Aug 15)

Aug 16-21 (Mon-Sat) Carnatic Music Workshop with Ramachandran

ARSHA VIDYA GURUKULAM, SAYLORSBURG

YEAR 2010 PROGRAMS OF THE GURUKULAM(www.arshavidya.org) Tel: 570-992-2339


Aug 20 -22 (Fri-Sun) Arsha Vidya Young Adults Retreat

Aug 26 -29 (Thu-Sun) Labor Day Patron’s Retreat-I

Pujya Swamiji & Swami Tattvavidananda

Sep 3 -6 (Fri-Mon) Labor Day Patron’s Retreat-II

Pujya Swamiji & Swami Tattvavidananda

Sep 8 -15 (Wed-Wed) Yoga and Sound

Ramanandaji and Pandit Mukesh Desai

Pujya Swamiji

Sept 11-13 (Fri-Sun) Chaplaincy Course

Sep 18 -25 (Sat-Sat) One Week Course

Pujya Swamiji and Swami Tattvavidanandaji

Sep 26 – Oct 9 (Sun-Sat) Two week Vedanta Course

Pujya Swamiji

Swami Tattvavidananda

Oct 12 – Nov 21 (Tue-Sun) Six weeks (Fall) Vedanta Course

Swami Tattvavidananda

Nov 25 – 28 (Thu-Sun) Thanks giving Family Vedanta Retreat

With Swami Tattvavidanandaji

Dec 24-31 (Fri-Fri) Christmas Family Vedanta Retreat

Pujya Swamiji

Swami Tattvavidanandaji

Jan 1, 2011 (Sat) New Year’s Day Celebration


Pujya Swamiji Visits Jaipur

Sri Swami Brahmaparananda Saraswati ofArsha Vidya Tirth, Jaipur organized a seriesof talks by Pujya Swamiji on “The GreatSpiritual Heritage of India” from the 14th tothe 18th of November 2009 at Jaipur.

Pujya Swamiji, in his talks, outlined theneed for every one to know and benefit bytheir heritage. He expounded the Hinducultural forms and explained the underlyingprinciple of the Upanishadic declaration:“All that is here is Isvara”—Isvasyam IdamSarvam.

Pujya Swamiji visited the Jaipur chatralayawhich he inaugurated last year andaddressed the boys.

Pujya Swamiji also released a CDcontaining Gita, Veda Mantras and chantingof stotras by Sri Swami BrahmaparanandaSaraswati. He also released the new AVT-Jaipur Publication Gita Sugama ParayanaPustika (the easy recital Gita).

On the 18th of November, Pujya SwamijiInaugurated the website of Arsha Vidya

Page sponsored by:

Arsha Vidya VaridhiPlot 5, Bus Stand Road, Ganeshpeth, Nagpur 400 018.


Tirtha, Jaipur. The website, interestinglyincludes, apart from the activities of thelocal Centre, the web links to all ArshaVidya Institutions as well as to the lecturesand audio material of Pujya Swamiji.

Swami Brahmaparananda Saraswati,welcomed all the Sadhus’ and appealed toeveryone to strengthen the hands of JaipurCentre in its noble endeavours.

During his visit to Jaipur, Pujya Swamijilaunched the National Integrated PurnaVidya Program.

Sri Swamini Pramananda conductedworkshops between 10:00 a.m. and 5: 00p.m. on “Grahini”, “Su-Dampati”, “Su-Kanya”, “Su-Kumar”. Each day’s targetgroup was different. There was enthusiasticand over-whelming participation in Su-Kanya and Su-Kumar programmes fromprofessional institutions.

The launching ceremony saw Pujya Swamijilighting a symbolic lamp and Swamini

Page sponsored by:

Swami VishnuswarupanandaArsha Vidya Varidhi, Janaki Bhavan, Plot 5, Bus Stand Road, Ganeshpeth, Nagpur 400 018

Pramananda and other observer Sadhus’from Gujarat and elsewhere lighting theirown lamps from this Mother-Lamp,signifying their receiving the vision ofPurna Vidya from Puja Sri Swamiji fordissemination in their respective areas.


Pujya Swamiji visited Pudukkottai on20.11.2009. The whole city was in afestive mood to welcome the greatspiritual of master our times.

Sri Swami Omkaranandaji,Pithadipathi of Sri BhuvaneshwariAvadhuta Vidya Pitham, Trustees,Vaidikas, staff and children of SriBhuvaneshwari Vidya Bhavan anddevotees extended a warm welcometo Pujya SSwamiji.

Garlands and Purnakumbham wereoffered to Pujyasri Swamiji.

At Ayya Mandapam, more than 1500people gathered to listen PujyasriSwamiji’s talk in Tamil on the topic‘Andrada vazhkaiyil Iraivan’ (Iswarain daily life).

Sri Omkarananda Swamiji welcomedPujya Swamiji and the gathering.

Pujyasri Swamiji’s book, HinduvinKadamai, a small booklet on PujyasriSwamiji’s mission and SriBhuvaneshwari prasadam weredistributed to all the devotees.

Pujyasri Swamiji left for Thanjavuron the same day.

Pujya Swamiji visits Pudukkottai

Report byKrishnaveni Hariram


Arsha Vidya UK has taken its nextsignificant step almost exactly a year sinceit was granted charity status: our devotedteacher, Swamini Atmaprakasananda, nowhas a base in which to live and teach inLondon.

A remarkably generous couple, regularstudents with Swaminiji, devotees of PujyaSwami Danyanada, committed to the studyof Vedanta, made a decision to pool theirsavings to buy a second house. The mainidea was to give Swaminiji a stable base inLondon. The requirements were: a livingroom large enough to comfortablyaccommodate 20-30 students, 3 bedrooms(one for the couple’s use at weekends), twobathrooms and a decent sized kitchen. Itneeded to be accessible by public transportand in an area that was quiet and secure.

After several months of searching, adelightful house presented itself in the leafysuburbs of South London, on the bordersof Kent. It met all the criteria. From themoment of decision, everything flowedwithout a single hitch. Within a week ofmaking an offer, keys were exchanged. Thedate, Wednesday 25 November, byremarkable coincidence, happened to beSwaminiji’s birthday!

The keys were deposited in the localtemple for blessings and collected the nextmorning in order to clean the house inpreparation for moving day. The previousowners had left the place spotless, in gooddecorative order, requiring hardly anywork. So the Thursday volunteers had littleto do apart from light dusting and theinevitable exploration to establish thewhereabouts of essential things likeswitches, meters, dustbins, fuse boxes, etc.

Arsha Vidya UK: one year on

Moving day: Friday, 27 November.Swaminiji and a small group arrived at thehouse at 3am, and performed the traditionalpujas, starting outside the front door.Abhishekam water collected from thetemple was use to bless the various rooms.Doors, windows, cookers, boilers were allblessed with chandan and kumkum. Onlyafter Devi had entered, could the furnitureand other belongings follow. The movingteam did their job with great efficiency.Sofas, books, beds, tables, utensils, crockery,foodstuffs, clothes quickly found theirproper place… Food was prepared, readyfor the students.

By 7.30pm the house was ready toreceive students for the first class in the newvenue. The atmosphere was perfect. Aresolution was made to preserve thesanctity of the place, to keep it clear ofanything that could distract from the studyof Vedanta.

Saturday, 28 November. Swaminiji leftfor India, via Kuwait, at 7.30am. In herabsence, students gathered to chant 1008Mrityunjaya mantras and prayers toGanesha, Devi and, of course,Dakshinamurti. It felt like a smallgurukulam. London turned a corner.


Sri Muktatma Chaitanyajiof Ahmedabad atDayananda Ashram,Rishikesh organized aspiritual retreat from the16th to the 23rd ofDecember 2009.

The participants weremainly from Ahmedabadand Vallabha Vidya Nagar-near Amul Dairy inAnanda. There were aboutfifty participants in thecamp.

Sri Muktatmaji was studying Vedanta forthet many years under Sri SwamiVidiatatmanandji of Ahmedabad. He alsowent to Arsha Vidya Gurukulam atCoimbatore, Tamil Nadu in 2002 to studyVedanta and Sanskrit in the three and halfyear course. Further he studiedSanskritfrom various teachers at Coimbatore andChennai.

In this retreat Muktatmajee was takingBhagvad Gita, Chapter-12, Bhakti Yoga. Hewas taking daily three classes on Gita. Forthe campers, the day started with puja inthe Gangadhareshwara temple at 5-00 A.M.and after this there was guided meditation.In the evening there was chanting andsatsang.

Spiritual Camp of Muktatma ChaitanyajeeAt Dayananda Ashram, Rishikeh

In spite of cold weather almost all theparticipants had taken bath in the holyriver Gangaji. All the participants alsoorganized bhandara on the last day of theircamp. The devotion and joy of serving foodto sadhus by the participants was quitevisible. They had organized Ganga arati inthe evening on the bank of the river. Afterthe end of Ganga Arati, placing lightedlamps in the holy river was great sight tosee.

All the participants and Muktamtmaje werefull of joy at the end of the camp andinformed Ashram Authorities that they willcome again next year for camp.


THANJAVUR: "A value is valuable whenthe value of value is valuable to oneself,"said Swami Dayananda Saraswati, here onSunday.

Speaking at the two day workshop on'Values in Education' at the SASTRAUniversity here, he articulated the need tounderstand the value of human life and therole of a teacher in unfolding the core tothe students and to understand the purposeof education.

The students have to look up to a teacheras a role model and this can happen onlyif the teacher develops the right set ofattitudes that can change the class roomatmosphere into a valuable teaching-learning experience.

Teaching should not be considerd as aprofession but it is a sacred relationshipbetween the teacher and the taught.

Swamiji added that while professionals likeDoctors, Advocates and Auditors haveclients, the teachers do not have clients andthe children studying are their wards.

100 Participants

The workshop saw the participation of over100 high school teacher from various schoolsin Chennai, Bangalore, Tiruchi, Thanjavurand Kumbakonam.

"The end of the workshop will result inunderstanding the need for a new paradigmin classroom teaching that should stress onmore freedom of thought than freedom ofaction," said S. Vaidhyasubramaniam, Dean-

Workshop stresses onimparting values to studens

VALUABLE WORDS: Swami Dayananda Saraswathi, speakingat the two-day workshop on 'Values in Education,' in SASTRAUniversity, in Thanjavur.


Planning & Development,SASTRA University, whiledelivering the welcome address.

R. Sethuraman, Vice-Chencellor,SASTRA University, N.Gopalaswamy, former WholetimeDirector, Dalmia Cements, wereamongst the other dignitaries,who participated in thisworkshop.

Courtesy: The Hindu

Page sponsored by:

A well wisher


Sri Swami Sambuddhananda4.9.1955 – 14.12.2009

(4.9.1955 - 14.12.2009)

Sri Swami Sambuddhananda attained mahasamadhi on the 14th of

December while he was asleep, leaving behind a number of students

and admirers. He came to me when he was a teenager as an

applicant for a long term course. He was brought by his father

because he had no experience of travelling. From childhood he

was given to satsang and reading of the books of verses of Tamil

Saints. Very clear in his vision of Vedanta, Sri Swami

Sambuddhananda had inspired a number of people. May his vision

continue to inspire all those who were deeply touched by him.

Dayananda


2nd National ConferenceConvened by Arsha Vidya Vikas Kendra, Bhubaneswar

www.arshavidya.net

In order to continue the awareness of Vedic studies in thecontemporary society, Arsha Vidya Vikas Kendra isorganizing another National Conference for interface onvarious aspects of the Upanisads, on February 5 & 6, 2010.

In March 2009, AVVK convenened a two-day NationalConference on “Re-appreciation of Vedic Studies’, in which22 delegates from various Universities participated.

Thrust Area of the Conference - 2010‘Mysteries of the Upanisads’

Meanings of the significant mantras of the followingUpanisads, based on Sankarabhasya.

1. Isavasya Upanisad2. Katha Upanisad3. Kena Upanisad4. Mundaka Upanisad5. Prasna Upanisad6. Aitareya Upanisad7. Taittiriya Upanisad8. Chandogya Upanisad9. Mandukya Upanisad10. Brhadaranyaka Upanisad

Participation detailsScholars of the Universities as well as dedicated students of various traditionalGurukulam are invited to participate in the Conference.

Submission of AbstractParticipants are requested to send their abstracts, not exceeding 300 words alongwith Registration Form by 15 January, 2010. The final paper in about 10 typedpages must be sent by CD/DVD through speed-post/courier along with a hardcopy, by 31 January 2010. Registration Form can be downloaded from thewebsite.

Address for Correspondence/ContactSwamini Atmaprajnananda Saraswati (Mob – 094370-62034)

Arsha Vidya Vikas KendraA 1/1 Palaspalli, Bhubaneswar – 751 020, Orissa

e-mail: [email protected], website – www.arshavidya.net


VEDANTA CLASSES & OTHERACTIVITIES

atYOGA SHANTHI GURUKULAM,

CHENNAI

Vedanta Classes in Tamil, are regularlybeing conducted at Yoga ShanthiGurukulam, West Mambalam by SriSwami Brahmayogananda ji

The Weekly Vedanta Class Schedule is as under:

Sl No CLASSES DAY TIMINGS

1 Bhagavad Gita- Moolam Tuesday 7.00 PM –8.00 PM

2 Aparoksha Anubhoothi Thursday 7.00 PM – 8.00 PM

3 Viveka Choodamani Saturday 6.30 AM – 7.30 AM

4 Kathopanishad Saturday 7.00 PM – 8.00 PM

5 Patanjali Yoga Sutram Sunday 7.00 AM – 8.00 AM

6 Bhagavad Gita-Sankara Bhashyam Sunday 5.30 PM – 7.00 PM

ALL ARE WELCOME!!!

Other Activities at the GurukulamThe following are the other activites that are regularly being conducted:

Abhishekham & Puja to Sri Medha Dakshinamurthy on all Thursdays between 5 AMand 6 AMBhagavad Gita Sloka Chanting on all Fridays between 7.30 PM and 8.15 PMRegular Yoga courses comprising of Asanas, Pranayama and Meditation for Adults &ChildrenSpiritual camps for Saadhakaas- 3 to 4 in a yearCelebration of important days like Guru Purnima, traditional festivals and Janma Jayanthiof Spiritual Gurus like Pujyasri Swami Dayananda ji

Note: MP3 CDs of Swamiji’s Vedanta classes are available at theGurukulam- For details, you may contact 99400-42623

VENUE: Sri Veda Vyasa Sathsang HallYoga Shanthi Gurukulam, West Mambalam, Chennai

Phone: 94441-49697 & 98408-32624 E-mail: [email protected]


Melbourne Hosts ExceptionalMeeting of the World’sFaithsSource: news.bbc.co.uk

MELBOURNE, AUSTRALIA, December 4,2009: Climate change, indigenous rights andthe west’s relationship with Islam are thesubjects of one of the world’s largest inter-faith events, the Parliament of the World’sReligions, which runs until 9 December inAustralia.

It is expected to attract up 8,000 people of80 countries from a broad range of faiths:most key leaders of the world’s religions areattending. Buddhist monks from Vietnam,rabbis from Israel and revered Hinduphilosophers are converging on Melbournefor the festival.It is convened every five yearsand has a simple, symbolic premise - to bringtogether different people to talk about theirbeliefs and share ideas.

Environmental sustainability, the eradicationof poverty and self-determination forindigenous groups will be discussed over thenext six days.

There will be a special focus too on Islam.The director of the conference Dirk Ficca,a Presbyterian minister from the UnitedStates, says it is important that the voicesof moderate Muslims are heard.

Organizers have said that the closing addresswill be delivered by the Dalai Lama, who ison a visit to Australia and New Zealand.Speaking in Sydney, the Nobel Peace Prizewinner had a message for world leadersahead of climate change talks next week inCopenhagen - he urged them to make the

News & Viewsissue of global warming their “number one”priority

Blessings Aplenty as World’sReligions GatherSource: www.theage.com.au

AUSTRALIA, December 4, 2009: Countingtheir blessings was an important part of theopening of the Parliament of the World’sReligions in Melbourne last night. Religiousleaders presided in their respective religion’sfullest ceremonial richness and color.

Delegates had their week-long meetingblessed by Zoroastrians, Jains, Hindus,Buddhists, Sikhs, Jews, Christians, Muslims,Baha’is, Aborigines, Shintos and in song.

Jain dancer Divya Jain and Muslim sitarplayer Kahlil Gurdaz were particularlyappreciated. A Sikh blessing involvingceremonial daggers and iron discipline wasthe most dramatic.

The world’s religions were there in force,with more than 200 registered for theparliament. There were white robes, brilliantgolds, blues and scarlets, vibrant Africanpatterns, the black hats and earlocks ofOrthodox rabbis and the purple of Anglicanand Catholic bishops.

Parliament chairman William Lesher said theworld faced daunting problems, but thesolution was spiritual. He spoke of a tidalwave of compassion sweeping the world.“We are becoming an inter-religiouscommunity. Martin Luther King jr and othersenvisaged a gathering like this, where people


gather to build a new, just, peaceful,sustainable world,” Dr Lesher said.

David Saperstein, nominated by Newsweekthis year as America’s most influential rabbi,spoke passionately of living in extraordinarytimes. “We are the first generation thatgrows enough food to feed every human onearth. Our failure to do so is a failure ofmoral vision and political will,” RabbiSaperstein said.

India’s Climate ChangeAwarenessSource: news.bbc.co.uk

UNITED KINGDOM, November 2009:India has the most climate-change awarepopulation among major global players,according to the BBC. 81% of Indians thinkthe matter is “Serious/Very serious,” an indexthat is higher than China (33%), US (64%),Europe (62%) or Japan (75%).

Only states struck hard by climate woes, suchas impoverished African countries and smallisland nations, have even higher rates ofconcern than India. Among Arab countries,where oil price fluctuations have a seriousimpact and agriculture is weak, there is alsohigh awareness: in Saudi Arabia, 82% of thepopulation say that climate change is“Serious/Very serious.”

At the Parliament inMelbourne, Call for aWorldwide Ban on SmackingChildrenSource: www.theage.com.au

MELBOURNE, AUSTRALIA, December 5,2009: Smacking children should be made

illegal throughout the world, a British childrights activist told the Parliament of theWorld’s Religions yesterday. Christine Doddsaid corporal punishment infringed children’srights and dignity, taught them that violencewas a proper way to solve conflict and wason the same continuum as serious abuse.

Ms Dodd, co-ordinator of the ChurchesNetwork for Non-Violence, said that so far,25 nations had made all corporal punishmentillegal, 24 had committed to do so, andanother 146 had prohibited it in schools andpenal institutions. Even so, only 3 per centof the world’s children were legally protectedfrom such violence in all settings.

“Children … enjoy human rights like the restof us, and they do not stop at the familydoor. Society is moving on from seeingchildren as the property of parents. There aremuch better ways of disciplining children.”Ms Dodd said; according to her corporalpunishment was often based onmisinterpretations of sacred texts, and thatBritish missionaries were responsible formuch corporal punishment around the world.

Her network worked with religious groupsby showing them that punishing andhumiliating children did not fit their corereligious values.

Stephen Hanmer, an American UNICEFworker, said religious groups were ideallyplaced to stop family violence because theyhad moral authority to change mindsets andtheir networks reached from small villagesto large cities.

Source: www.theage.com.auMELBOURNE, AUSTRALIA,


Hindu Declaration onClimate Change Source: HPI

MELBOURNE, AUSTRALIA, December 8,2009: Melbourne’s Parliament of the World’sReligions is proving to be the most influentialof modern times, and the widest ever. Hindushave shown unity and extraordinaryleadership releasing today the HinduDeclaration on Climate Change, marking adefinitive stance of Hinduism as a religionthat is aware of humankind’s role andresponsibilities in Earth’s ecosystem.

The Declaration was read out at the finaleof the Convocation of Hindu SpiritualLeaders, a meeting of Hindu Leaders opento the public. The Hindu Convocation wasthe first of its kind. Then, all present chantedAUM to acknowledge their assent.

The room resonated with the oldest of allmantras echoing in support of theDeclaration. Our team reports it as a historicmoment, a meeting of globalization andtradition, a confluence of Hinduism’s timelessreverence and gratitude for the environmentmerging into a new global awareness.

Leaders Present Included Pujya SwamiChidanand Saraswati, Swami AvdheshanandGiri Ji Maharaj, Sri Karunamayi VijayeswariDevi, Satguru Bodhinatha Veylanswami,Dadi Janki, Sri Paramahamsa PrajnananandaGiri, Swami Amarananda, Sri Chinna JeeyarSwamiji, Yogini Sri Chandra Kali PrasadaMataji, Sri Swami Mayatitananda Saraswati,Swami Sandeep Chaitanya and others. KaranSingh, who was not present, also endorsedthe Declaration and participated in itscreation.

Presented for Consideration to theConvocation of Hindu Spiritual Leaders

Parliament of the World’s Religions,Melbourne, Australia, December 8, 2009

Earth, in which the seas, the rivers and manywaters lie, from which arise foods and fieldsof grain, abode to all that breathes andmoves, may She confer on us Her finestyield. (Bhumi Suktam, Atharva Veda xii.1.3

Hindu Climate DeclarationPosted, Comments InvitedSource: www.hinduismtoday.com

MELBOURNE, AUSTRALIA, December 9,2009: The Hindu Declaration on ClimateChange adopted yesterday at the Parliamentof the World’s Religions is available in PDFform at the link above (also repeated belowas a text file). The Declaration is of particularrelevance at this moment as the world’sleaders gather for the United Nations ClimateChange Conference in Copenhagan untilDecember 18.

As report yesterday by HPI, the HinduDeclaration was adopted December 8 at theConvocation of Hindu Spiritual Leaderswhich Included Dada Vaswani, Pujya SwamiChidanand Saraswati, Swami AvdheshanandGiri Ji Maharaj, Satguru BodhinathaVeylanswami,Sri Swami MayatitanandaSaraswati, Sri Karunamayi Vijayeswari Devi,Dadi Janki, Sri Paramahamsa PrajnananandaGiri, Swami Amarananda, Sri Chinna JeeyarSwamiji, Yogini Sri Chandra Kali PrasadaMataji, Swami Sandeep Chaitanya and others.

The editor of Hinduism Today, ParamacharyaPalaniswami, was called to the dias to readthe statement. At the end he invited allpresent, if they concurred with the principlesembodied in the declaration to chant Omtogether three times. A resounding Om filledthe room, an informal ratification of the


declaration which will now go into a secondstage of editing toward a final statement.

The Hindu Declaration was drafted by acommittee chaired by Dr. Karan Singh, andcomprised of Dr. Arvind Sharma, Dr. K.L.Seshagiri Rao and the editors of HinduismToday. Comments and suggestions fromHindu leaders around the world are welcometo further refine the statement and may besent to [email protected].

Hindu Declaration on Climate Change

Earth, in which the seas, the rivers and manywaters lie, from which arise foods and fieldsof grain, abode to all that breathes andmoves, may She confer on us Her finestyield. (Bhumi Suktam, Atharva Veda xii.1.3)

The Hindu tradition understands that man isnot separate from nature, that we are linkedby spiritual, psychological and physical bondswith the elements around us. Knowing thatthe Divine is present everywhere and in allthings, Hindus strive to do no harm. We holda deep reverence for life and an awarenessthat the great forces of nature-the earth, thewater, the fire, the air and space-as well asall the various orders of life, including plantsand trees, forests and animals, are bound toeach other within life’s cosmic web.

Our beloved Earth, so touchingly lookedupon as the Universal Mother, has nurturedmankind through millions of years of growthand evolution. Now centuries of rapaciousexploitation of the planet have caught upwith us, and a radical change in ourrelationship with nature is no longer anoption. It is a matter of survival. We cannotcontinue to destroy nature without alsodestroying ourselves. The dire problemsbesetting our world-war, disease, poverty andhunger-will all be magnified many fold by thepredicted impacts of climate change.

The nations of the world have yet to agreeupon a plan to ameliorate man’s contributionto this complex change. This is largely dueto powerful forces in some nations whichoppose any such attempt, challenging thevery concept that unnatural climate changeis occurring. Hindus everywhere shouldwork toward an international consensus.Humanity’s very survival depends upon ourcapacity to make a major transition ofconsciousness, equal in significance to earliertransitions from nomadic to agricultural,agricultural to industrial and industrial totechnological. We must transit tocomplementarity in place of competition,convergence in place of conflict, holism inplace of hedonism, optimization in place ofmaximization. We must, in short, moverapidly toward a global consciousness thatreplaces the present fractured andfragmented consciousness of the human race.

Mahatma Gandhi urged, “You must be thechange you wish to see in the world.” Ifalive today, he would call upon Hindus toset the example, to change our lifestyle, tosimplify our needs and restrain our desires.As one sixth of the human family, Hinduscan have a tremendous impact. We can andshould take the lead in Earth-friendly living,personal frugality, lower power consumption,alternative energy, sustainable foodproduction and vegetarianism, as well as inevolving technologies that positively addressour shared plight.

Hindus recognize that it may be too late toavert drastic climate change. Thus, in thespirit of vasudhaiva kutumbakam, “the wholeworld is one family,” Hindus encourage theworld to be prepared to respond withcompassion to such calamitous challenges aspopulation displacement, food and watershortage, catastrophic weather and rampantdisease

The Hindu tradition understands that manis not separate from nature, that we are


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linked by spiritual, psychological and physicalbonds with the elements around us. Knowingthat the Divine is present everywhere and inall things, Hindus strive to do no harm. Wehold a deep reverence for life and anawareness that the great forces of nature–the earth, the water, the fire, the air andspace–as well as all the various orders of life,including plants and trees, forests andanimals, are bound to each other within life’scosmic web.

Hinduism Makes its Way toCopenhagenSource: blogs.abc.net.au

MELBOURNE, AUSTRALIA, December 8,2009: An unprecedented assembly of HinduSpiritual Leaders at the PWR has issued aHindu Declaration on Climate Change. “It isa matter of survival,” says the Declaration;“we cannot continue to destroy naturewithout also destroying ourselves.”

All morning the Hindu Convocation has beenmeeting, with one seer after another risingto deliver a homily. Australia may not knowit, but this is an extraordinary gathering inMelbourne: it includes H H Dr SwamiAvdeshanand Giri, Head of the Juna Peeth,the largest group of spiritual leaders in India,

and Trustee of the Acharya Sabha, thehighest council of authorities on HinduDharma.

And it brings together Hindu leaders of Indiaand the modern diaspora, with the leader ofthe descendants of the ancient Hindu diasporato Indonesia. The final prayer at theConvocation was said by the head of theHigh Priests Assembly of the IndonesianHindu Council.

All the religions of the world have a voicein Copenhagen, except us, said the presenterof the Draft Resolution - “it is important thatwe create a Hindu voice.’”

“Chant Om three times if you agree with theprinciples.” He was an American, so he said,“Would you OM with me if you feel that areasonable Hindu statement?” And they did!

The Hindu Declaration on Climate Changeends with a remark that notwithstanding thereassurance of Sanatana Dharma’s vision oftime and of every dissolution being thepreamble to the next creative impulse,‘Hindus still know we must do all that ishumanly possible to protect the Earth and herresources for the present as well as futuregenerations.’

Kumbavishekam of Theradi, 3 Varasitthi Vinayakar Temple on22.11.09 at Thiruvavadudhurai

REGISTERED REGN. NO. TN / CHC / 175 / 09-11LICENSED TO POST WITHOUT PRE-PAYMENT OF

POSTAGE WPP - 286 / 2009-2011Date of Publication : 30th of every month

23rd Anniversary Celebration of AVG, Saylorsburg, Pa, USA

Arsha November 08 wrapper final - Arsha Vidya Gurukulam

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