date of publication : 28th of every month newsletterrs. 15/-vol. 16 june 2015 issue 6 date of...

Rs. 15/-

Vol. 16 June 2015 Issue 6

Date of Publication : 28th of every month REGISTERED REGN. NO. CB/122/2015-17 Arsha VidyaArsha VidyaNewsletterNewsletter

Shankara Jayanti at AVG

32 Arsha Vidya Newsletter - June 2015

Arsha Vidya Newsletter - April 2015 3Arsha Vidya Newsletter - June 2015 3

Arsha Vidya PithamSwami Dayananda AshramSri Gangadhareswar TrustPurani Jhadi, RishikeshPin 249 201, UttarakhandaPh.0135-2431769Fax: 0135 2430769Website: www.dayananda.orgEmail: [email protected]

Board of Trustees:

Chairman:Swami DayanandaSaraswati

Managing Trustee:Swami Suddhananda

Trustees:Swami SantatmanandaSwami JnananandaSri Rajni KantSri M.G. SrinivasanSri M. Rajalingam

Arsha Vijnana Gurukulam72, Bharat NagarAmaravathi Road, NagpurMaharashtra 410 033Phone: 91-0712-2523768Emai: [email protected]

Board of Trustees

Paramount Trustee:Swami Dayananda Saraswati

PresidentRajashree Shrikant Jichkar,

Secretary

Madhav Babasaheb Solao,

Trustees:

Ramesh Bhaurao Girde

Avinash Narayanprasad Pande

Madhav Chintaman Kinkhede

Ramesh alias Nana PandurangGawande

Rajendra Wamanrao Korde

Arsha Vidya GurukulamInstitute of Vedanta and SanskritSruti Seva TrustAnaikatti P.O.Coimbatore 641 108Tel. 0422-2657001,Fax 91-0422-2657002Web Site : "http://www.arshavidya.in"Email: [email protected]

Board of Trustees:Paramount Trustee:Swami Dayananda Saraswati

Chairman:R. Santharam

Trustees:C. Soundar Raj

P.R.Ramasubrahmaneya Rajhah

Ravi Sam

N.K. Kejriwal

Ravi Gupta

M. Krishnan

Secretary:V. Sivaprasad

Arsha Vidya GurukulamInstitute of Vedanta andSanskritP.O. Box No.1059Saylorsburg, PA, 18353, USATel: 570-992-2339Fax: 570-992-7150

570-992-9617Web Site : "http://www.arshavidya.org"Books Dept. : "http://books.arshavidya.org"

Board of Directors:

President:Swami Dayananda Saraswati

Vice Presidents:Swami Viditatmananda SaraswatiSwami Tattvavidananda Saraswati

Secretary:Anand Gupta

Treasurer:Piyush and Avantika Shah

Asst. Secretary:Dr. Carol Whitfield

Directors:Drs.N.Balasubramaniam (Bala) &ArulAjay & Bharati ChanchaniDr.Urmila GujarathiSharad & Lata PimplaskarDr.V.B. Prathikanti & SakubaiDr.Sundar Ramaswamy(Dhira) & UshaDr.L.Mohan & Vinita RaoV.B.Somasundaram and Dr.AnasuyaBhagubhai and Janaki TailorDr.Ashok Chhabra & Martha DohertyVijay and Pammi Kapoor

Associate Board of Directors:Dr.Soma & Nagaveni AvvaDr.Ravindra BathinaDr.Mahesh & Maheswari DesaiDr.Pramod & Lata DeshmukhDr.T.A.Gopal & LataDr.Kamlesh & Smita GosaiDr.Haren Joshi & Pratima TolatDr.Arun & Mangala PuranikG.S. Raman & GitaDr.Bhagabat & Pushpalakshmi SahuRakesh Sharma

Arsha Vidya Newsletter - June 2015 3

Arsha VidyaNewsletter

In fearless voice maywe proclaim

The Rishi's message from all house-tops

And bring the menof different claim

To a fold of Lovewhere oneness lasts!

Arsha Vidya Newsletter - June 20154

Second MuëòakaSection 1

Mantra 5

tSmadi¶> simxae ySy sUyR>saemat! pjRNy Aae;xy> p&iwVyam!,puman! ret> isÂit yaei;taya<bþI> àja> pué;at! sMàsUta>.2 .1 .5.

tasmädagniù samidho yasya süryaùsomät parjanya oñadhayaù påthivyäm.pumän retaù siïcati yoñitäyämbahvéù prajäù puruñät samprasütäù. (2.1.5)

tasmät - from that Brahman; agniù - the heavens;yasya - whose; samidhaù - light; süryaù - the sun;somät - from the moon; parjanyaù - clouds (are born);oñadhayaù - from the vegetation; påthivyäm - on the earth ( areborn);pumän - the male; siïcati - places; retaù - the seed;yoñitäyäm - into the female; bahvéù - (thus) varieties of;prajäù - beings; samprasütäù - are born; puruñät - out of Brahman

From that Brahman is born the heaven whose light is thesun (which is lighted by the sun). From the moon, whichis born of the heaven , clouds are born. The male born offood places the seed into the female. Thus varieties ofbeings are born out of Brahman.

The çästra talks about various rituals that one has to perform, andit also talks about meditation on the very rituals. A rituals is used as thebasis for upäsanä, meditation. Sometimes the word ‘vidyä ‘ is used in theplace of upäsanä, and there are many types of vidyäs mentioned in variousupaniñads. The Cändogyopaniñad mentions one païcägni-vidyä involving fivefires. It is purely poetic for the purpose of upäsanä.

In upäsanä one has atasmin tad buddhiù, perception of a thing asdifferent from what it is. It is a deliberate superimposition. There is another


type of superimposition where there is no deliberation, like seeing a snakeon a rope; it is an error. Suppose one sees Lord Viñëu in a çäligräma stone.It is a deliberate superimposition. The Lord is all-pervasive, whereas thestone occupies an insignificant space. When one worships the Lord in aparticular form, there is deliberate superimposition.

When one offers a garland to a photograph of a deceased person, itis not offered to the frame. It is to the departed soul. The photographhelps one to remember the person one wants to respect. It can be anythingincluding sandals or even hair. In Indonesia Buddha’s tooth is worshipped.The whole country, the will of the people, the constitution, issuperimposed on a piece of cloth called a flag. So too, in the çästra thereare various forms of meditation asking one to superimpose one thing uponthe other. They are meant for gaining citta-naiçcalya, steadiness of the mind,through repeated practice. Being worship, they also give rise to citta-çuddhi,purity of mind.

In païcägni-vidyä, Éçvara is looked upon as five fires. These fires havecomes from Éçvara, so they are non-separate from him. Whatever onesuperimposes on these fires are also from Éçvara. This is the sarvätma-bhävathat goes all the way. Éçvara alone in the form of clouds, rain, food andseed in male and female becomes finally this body. That is being toldhere.

When the puëya is exhausted, the jéva in heaven comes down throughrain by entering the clouds. Then it enters into the earth as the sap andconverts itself in the form of the food. The food eaten becomes the seedin a male and is placed in the woman. Then the child is born. Each stageof this transformation is looked upon as a fire ritual and meditated upon.This is the païcägni-vidyä.

The context here in this mantra is not upäsanä. The creation is beingtalked about in the language of upäsanä. In the upaniñads one has to knowwhich is the upäsanä section, where one has to do something, and whichis the knowledge section, where one has to just know. Otherwise, onewill get into problems in arriving at the intended vision of the çästra. Thesentence, ‘The mind is Brahman’ is different from ‘Look upon the mindas Brahman.’ In the Éçäväsyopaniñad the later mantras33 are for upäsanä. Wehave two mantras in that section where the word ‘vidyä ‘ occurs: ‘tato bhüyaiva te tamaù ya u vidyäyäà ratäù, those who revel in vidyä enter into deeperdarkness’ (9) and ‘vidyayä amåtam açnute, one gains liberation by vidyä (11).

33 From the 9th mantra onwards.


Suppose one interprets vidyä in one mantra as knowledge, one will getinto trouble in the other mantra. The context there is upäsanä.

Tasmäd agniù samidho yasya süryaù: from that Brahman, fire came, forwhich the sun is the fuel. Here, fire means the effulgent heavenly world.Heaven includes all the lokas up to brahma-loka. All of them are from thatÉçvara alone. Heaven is the first fire. The fuel for this fire is the sun. Thensomät parjanyaù: from the moon, the clouds are born. The moon can betaken as the water vapours formed by the sun. From that water vapouralone the clouds are formed. Clouds are the second fire.

Oñadhayaù påthivyäm: from the clouds, the plants are born on theearth. From the clouds the rains come and because of the rains, there areplants on the earth. All vegetation is from the earth alone. Food is alwaysvegetarian. The earth is the third fire. The earth and the vegetation arefrom Parameçvara alone.

Then the food eaten is offered as oblations unto the fire of digestionin the person’s body. The food that one eats is an oblation to all the fivepräëas, the physiological system. The präëas are kept in good humour sothat they function properly. Before eating one offers oblation to them bysaying präëäya svähä, oblation to the fire responsible for respiration; apänäyasvähä, oblation to the fire responsible for evacuation; vyänäya svähä, oblationto the fire responsible for circulation of blood; udänäya svähä, oblation tothe fire responsible for upward functions; samänäya svähä, oblation to thefire responsible for digestion. Finally one says ‘brahmaëe svähä ‘, oblationto hiraëyagarbha, who is present in every living organism as all these. Thepumän, male, who consumes the food is, therefore, the fourth fire. Thefood eaten is converted into the retas, seed, which is the cause for thechild. He places the seed in the womb of the female, that is the fifth fire,to get progeny. Thus all the beings are born. There is some connectionin all these things.

Bahvéù prajäù puruñät samprasütäù: varieties of people are born fromthe puruña. They are born according to their karma following certain order.The devatäs are born first, and because of the devatäs, activities take placeleading to birth of people. So there is an order here.


ïI éÔm!Çré Rudram

Mantras 8 to 9

Åñi - Devalaù; Chandas - Anuñöubh; Devatä - Çré Rudraù

Result for the chanting of the eighth, and ninth mantras: Therepetition of these mantras give (good progeny). One gains mantra-siddhi by chanting this five thousand times after observing thefasting discipline of kåcchra.

ye p/wa< p?iw/r]?y @elb&/da y/Vyux?>.8.ye tI/waRin? à/cr?iNt s&/kav?Ntae in;/i¼[?>.9.ye paÞthäà pa×thiÞrakña×ya ailabåÞdä yaÞvyudha×ù |8|ye téÞrthani× praÞcara×nti såÞkäva×nto niñaÞìgiëa×ù ||9||

ye — those devatäs; pathäm — on different paths;pathirakñayaù —who protect people in their paths;ailabådäù — who protect (them) by feeding;yavyudhaù — who fight against great päpés;ye — those; térthäni —places of pilgrimage;pracaranti — abide; såkävantaù — having sharp edged weapons;niñaìgiëaù —having swords

(We make the bow of) those Rudra-devatäs who protect people ondifferent paths, who protect us by feeding and who fight againstgreat päpés, (as ones with untied bow-strings kept far away). (Wemake the bow of) those who abide in places of pilgrimage with sharp-edged weapons and swords (as ones with untied bow-strings keptfar away).

Ye pathaà pathirakñayaù 139 Those devatäs who protect people ondifferent paths. There are primarily two paths one is laukika-märga, pursuits

139 pathirakñayaù =pathi-rakñayaù, those who protect on the path.


of known ends through known means, the other is vaidika-märga, pursuitsof ends known through the Veda (otherwise unknown). Performing a fireritual or studying the scriptures is vaidika, while shopping in adepartmental store is laukika. Every day we use both the roads. May therudra-devatäs wait on both the roads to protect us.

Ailabådäù Those devatäs who protect us by feeding. The word irameans food. Food consisting of a collection of different things is aira. Airais the same as aila. Those who provide this food are ailabådäù140. MayRudras nourish us with food in both laukika or vaidika paths.

Yavyudhaù Those devatäs who fight against great people given topäpa-karma 141. One who is mixed with päpa is called yuù. Rudras protectyou from them. When you are walking on a path they are like märga-bandhus, friends of security on your way. All these Rudras can take careof the difficulties and bless you with the result for which you are working.

Ye térthäni pracaranti såkävantaù niñaìgiëaù Those Rudras who abidein térthas with sharp-edged weapons and swords. A tértha is a place ofpilgrimage. It has the association with temples, with sädhus, with puräëasand astrology. Rudra, in the form of various devatäs, obtains there in orderto bless the people.

The Rudras are there with weapons either to bless or putobstructions. All of them are requested to bless and not create obstacles.Teñäà dhanväni sahasrayojane avatanmasi We make their bows as ones withuntied bow-strings kept far away from us, through our salutation andpraise.

140 irä-çabdo’nnaväcé, iräëäà samühaù airam, airameva ailam, tadbibharati iti ailabåtaù,ta eva ailabådäù, bhakärasya bakäraù takärasya datvam akärasya dérghaù chändasaù.annadätäraù ityarthaù.

141 yauti miçrébhavati päpena iti yuù, päpiñöhaù, yubhiù yudhyanti iti yavyudhaù.pürvavadeva cchändasé rüpaniñpattiù. päpiñöhänäà niroddhäraù ityarthaù.


The Psychology In Vedanta“An Interview with Swami Dayananda” 1

Note : This is the first part of the article whichwas supposed to have been published in April2015 issue, but missed out. The second part ofthe article appeared in May 2015 issue. Now inthis issue the first part is produced. Regret forthe mistake. …………….Editor

Q. What do you see as the relationshipbetween Psychology and Vedanta?

Swamiji: In psychology, the therapistdoesn’t condemn a person. It is a verybeautiful thing. He never condemns aperson as evil. He tries to find out why aperson is given to offenses, such as violenceand crime. Without condemning the person,he tries to find in the person’s backgroundwhy there is such a pleasure in becominga habitual offender. This is a benignapproach because there is a total absence ofcondemnation. I was appalled at what Iread in a book by Scott Peck, who wrote,“The Road less Traveled”. His book called“People of the Lie” is a book about peoplewho lie. He calls them “evil people”, andsets out to prove that there is evil. He is aborn-again Christian who believes in eviland that there are people given to evil. Hewas a psychiatrist.

In psychology, there is total absence ofcondemnation; there is acknowledgement ofhabitual offence or crime, and then theeffort to find the background. There is asimilar approach in Vedanta. In the visionof Vedanta, a person, by virtue of his ownessential nature is totally, absolutely, pureand free. Compassion, love, giving andsharing are all dynamic forms of thisabsolute happiness (änanda). You arelimitless fullness, complete, lacking nothing.

So too, in the vision of Vedanta, the personis never condemned. These are twodifferent levels of approach. But theapproach itself is very similar.

Suppose you want to help a person. Whatdo you do? In therapy, you try to make theperson understand that there is an order.When you say that in a given background,this behavior is expected, it means that youare accepting an order. Vedanta will go onestep further by saying that the order is theLord or God (éçvara). First you validate theperson. Then the therapy becomes a processof helping the person see that he or she isall right. Being in order means that it wasappropriate for him or her to have actedthat way due to the background andcircumstances. Relatively, the therapist willsay that in the overall scheme of things,there is an order for the sadness, an orderfor the anger, etc. One has got a right forevery emotion. The person is validated,including his background, emotions, etc.

Vedanta does the same thing. It points outthat you are already free. That you arealready free is not only a fact, it is a methodof teaching. Just like in therapy, there is amethod. In therapy, you make the personsee. In Vedanta also, we try to help theperson see. In therapy, you create situationsto help the person see and let things out.You are allowing the person to talk theanguish out and talk the anger out. Thusthings are appropriately ventilated.

In Vedanta, all these are considered to bea means of assimilating the knowledge ofoneself or (sädhana). Finally, Vedanta, byconstant exposure, helps to make the person


see. It’s a process whereby, over a periodof time, the clarity grows. In spite ofsituations, you come to find that you areokay with yourself. And we know that itis necessary to see that I am okay in spiteof other situations, whatever the humansituations are—emotions, needs, and so on.In spite of that, there is a possibility ofseeing yourself free—I am free enough tohave emotions. So in psychology, youvalidate emotions and in Vedanta, also, wedo the same. We validate everything,including the basic person.

I find that there is a certain similaritybetween psychology and Vedanta atdifferent levels. One is the emotional level.The other is the basic level. In psychology,when you try to point out the background,which one is not totally aware of, there istransference. The person in the therapytransfers the blame to the therapist. Thetherapist asks a question like, “ At any timedid you have this kind of experience whenyou were a child?” So it’s very clear thatone is unconscious; and until the discoveryof the reality, the therapist will become themother or father, etc. The therapist isblamed for no fault of his own. At thisparticular time, the therapist is able to pointout things because he is informed. He istrained in how to handle that situation.

In therapy, two things are clear. There is aveil of ignorance. Something is as thoughcovered in the unconscious. Then there isa projection onto a person, place, or thingborn out of that ignorance. In Vedanta, theveil of ignorance is called(ävaraëa). Theprojection is called (vikñepa). There is a veilof ignorance in the sense of not knowingwho I am. One does not question whetherI am, but who I am and what I am. Thevision of Vedanta: what I am is Brahman,that I am absolutely free is not known. Inthat place or locus of self-ignorance, thereis a projection. Thus I feel that I am alimited being, a wanting person (saàsärin).

Therefore, there is vikñepa and ävaraëa inVedanta, and also, in psychology at arelative level. It is the same power thatcovers and projects in both psychology andVedanta. It’s like in the dream; there is acover. At the time of the dream, whateveryou are in waking life is covered overcompletely. Then something different isprojected. This power of veiling andprojection is there in everybody. I think itis necessary in the case of the child, to savethe child from pain. Here, I think that theunconscious is a must. Therefore,ävaraëaand vikñepaare there at thepsychological level. At the basic level,spoken of in Vedanta, they are there also.In this way, they are similar.

In Vedanta, there are places where therecannot be more emphasis regarding thepsychological-emotional well being. It istalked about and elaborated so much—things like compassion, accommodation,values, and attitudes. Attitudes are allpsychological. Values we can say areethical, but attitudes are psychological.Erosion of the common ethical valuestructure is due to psychological pressure.Since it is so well recognized, theneutralizing of this kind of pressure isavailable in the society. In therapy, it ishandled in a different way. It is said thatin life one has to grow into that person whocan handle all the psychological pressuresof parenthood or whatever comes along inliving one’s life. That person becomes acandidate for Vedanta. That’s why there aretwo things that we talk about. One level isthe person’s eligibility (adhikärétvam) whichincludes emotional stability and a generalsense of security. In this way, Vedantaaddresses the reality of the person’semotional life. How it helps solve theproblem is by cognitive changes and a wayof life.

Cumulative change works with thecognitive person because the value


structures must necessarily undergo change.Thereafter, the pressures become less. Whenone has a bigger picture, then what wereonce big things become small things.Suppose I have a big goal. I know that I amlimitless, that I am infinite. That is very big.Then, all other things become relativelysmall. The various forms of lack, whichcreate all those pressures, become less. Thatis what we call emotional well-being inVedanta.

Q. Can you describe the relationshipbetween the self and the mind and definethese terms as they are understood inVedanta?

Swamiji: In Vedanta, we have words likeindriyäëi, manaù, buddhiù, cittam, andahaëkäraù. We have to understand it thatway. From there, we come to what wemean by mind, etc. The five senses ofperception (indriyaù or indriyäëi) are hearing,seeing, smelling, tasting, and the sense oftouch all over the body. Then, we have thefaculty of thinking behind these five senses.This faculty is in the form of thoughtmodifications. It is what we call våtti. Våttimeans a thought, thoughts or thought-forms. We further define våtti by three maintypes, although there are so many of them.One type is mana, another is buddhi, and thethird type is citta.

Thus, we are defining the våtti’s as a three-fold manifestation. Mana is generallyreferred to as the mind. Emotions, desires,doubt, and vacillations are all mana. Thenwe have another type of thinking wherethere is deliberate enquiry. When there isresolution, decision and will, we call itbuddhi. The process of reasoning andinference, etc. all comes under that. Thenrecollection and memory, we call citta. Sothese three – mana, buddhi, and citta we callantaùkaraëa or, in general, mind. The onewho owns the mind is the ego (aham). Thisis the individual—the ‘I’ thought or the one

who employs the mind. Therefore, the ego(ahaëkära) is the sense of “I-ness”. Anyownership, knowership, enjoyership,doership—all “ships” belong to (aham).

We always look at the ego through themind, the buddhi, the cittaand the body, orthe senses. Even with reference to theexternal world, you look at yourself as “Iam a son; I am a daughter; I am a husbandor I am a wife”. When you look at yourselffrom an external standpoint, it is the ego.We are just giving a definition of this egofrom different standpoints. The ego(ahaìkära) is the self for the time being.Vedanta questions whether this ego canreally be the self, since in deep sleep youdo not have the ego. But then, you find thatyou are there. It means you are able torelate to that sleep as ‘my sleep’ when yousay, “I slept like a log”, etc. You were therein sleep, correct? So, I was there beforesleep, I am here after sleep and in sleep,also, I was there. This is one way of sayingit. In a certain way, you can also say, “I wasaware of my sleep.” “I slept” is anexperience. “I slept well” is an experience.That “I didn’t see anything in particular”is also an experience. So, in deep sleep, Iwas there. In a moment of joy, I am there.The ego that I know—the individual ‘I’, theself that I am familiar with—is not there.Therefore, from various standpoints, whenyou look at what the self is, Vedanta says,“The ego is the self: the self is not the ego”.The self is the invariable in all situations.Whether you have doubt or emotion,whether you are exploring or havedeliberate thinking or decision making,whether you recollect or remember, it is theself that is invariable in all yourexperiences. In all situations, one thing ispresent, and that one thing is what youwant to be present. “I am” is presentbecause all these are experiences are strungin the self. The self that is present in allthese experiences is the eternal, timelessself.


Vedanta says that the self is simpleconsciousnessas such. While the ego isconsciousness, consciousness appears asthough variable in the ego. What the egois, and what the ego is aware of are boththe same self. So the mind is the self. Themind is consciousness. Every thought isconsciousness. The “I”-thought or ego-thought also is consciousness. The thoughtof any object is consciousness; when themind thinks of a tree, the tree thought isconsciousness. So consciousness isinvariable and it is the self. Is thatconsciousness which is the very self alone,related to the mind? In what way is itrelated to the mind? Really speaking, it isnot related to the mind. The mind is relatedto the self in the sense that the mind is theself, having no independent existenceseparate from the self. But the self is notthe mind. Just like this table is purely woodand never apart from wood, while thewood itself is not merely the table. Thewood will continue to be even when thetable ceases to be. This is the relationship,the relationship between what is and whatappears to be.

Q. How does Vedanta define ‘ego’, andhow is the individual ego created ordeveloped according to Vedanta?

Swamiji: Vedanta doesn’t look at the egoas an independent entity devoid ofidentification with other relational thingslike the physical body, the breath (präëa)the five sense organs, the mind, the intellect(buddhi), and memory (citta). Withoutidentifying with any of these, where is theego? The ego has to lean on something orthe other. The ego itself consists of the sumof past memories or experiences (saàskäras),our own dispositions and predilections, etc.which, taken together, makes a person

different from all others. It is variable also;so it never stays the same. Now it’s a happyego, now it’s a confused ego, now it has gotsome clarity. With reference to certain facts,the ego is clear. With certain other things,it is not very clear. And it is sometimesconditioned by one’s own unconscious(kañäya). One’s emotional life especially, andsometimes the ego’s response to the worldis dependent upon its’ own kañäya. Thisincludes it’s own knowledge, pastmemories; it’s own upbringing and also theculture, society, and so on. This egoincludes all of these.

The response of the ego to an externalsituation or an internal situation dependsupon a number of factors. Therefore, thereis no big discussion in Vedanta about itsdevelopment. Vedanta doesn’t talk aboutpsychology so much. It only deals withpsychology to the extent that it has to fora sane, objective, and dispassionate life. Itdoesn’t deal with it as a subject matter, butthere is adequate discussion about theemotional life and how one can be moreobjective. There are complete discussionsdealing with neutralizing likes and dislikesby understanding the values which help topromote healthy attitudes, and thus,emotional maturity. For all these, there isdiscussion. But there is not a very bigdiscussion on the development of the ego.There is considerable discussion on howone obtains language skills and how a childpicks up a language. There is a lot oflinguistic or language based discussion inVedanta because Vedanta is using themedium of language for unfolding the truthof the self, the world and God.

1 - Interview conducted by Payton Tontz atArsha Vidya Gurukulam, September 15,2005, transcribed and edited by JohnLehosky.


Uddhva Gita

Swami Paramarthananda’s annual yagna at Bharatiya Vidya Bhavan,Coimbatore was held between 26th April to 2nd May 2015.

The following is the excerpts of the 7 days talk.

Uddhava Gita appears in 11th Skanda ofBhagavatam. The Uddhava Gita andBhagatvad Gita have a few things incommon. Both of them are the essence ofthe Vedas vedsar>, vedasara, which is theoriginal source of our teaching. Both ofthem have been taught by BhagavanKrishna, the Uddhava Gita to Uddhava (aminister and a friend of Krishna), andBhagavad Gita to Arjuna respectively. Inboth works the taTpyRm taatparyam or theintention is the gain of spiritual goal mae]moksham or liberation. Both the works havebeen compiled by vedavyasacharya. TheUddhavagita consists of 1077 verses whilethe Bhagavad. Gita consists of 700 verses.Bhagavad Gita has become more popularbecause of its presence in àSwanÈymprasthaanatryam as smrithiprasthaanam.

Moksha mae] is derived from the root ‘mae]!Moksh’ - to drop, or give up. In attainingmoksha, we do not gain anything, but wedrop our self-ignorance, and the ignorancecaused problems. In fact any ignorance canbe dropped only by knowledge. So by selfknowledge one can remove ignorance andalso the ignorance generated problems andperceived problems, both of which togetheris called sMsar samsara. The generatedproblems being those caused by one’s ownraga and dwesha, and the perceivedproblems being the pain one endures innatural events in life, like death separation

etc. Only self knowledge eliminates theseproblems, which is said in the shastramas ’swaroopajnanena-ajanananaasaha,ajnananashena - samsara - nashaha’.

This self-knowledge is gained only when aperson has a prepared mind and an intensedesire for Moksha. With these, a Mumukshu,takes to the study of Shastram under theguidance of a competent Guru, known asJnana Yoga. But, for the person to have theright preparation of the mind and theintense desire for moksha, he has to be akarmayogi. A karmayogi does his actions asan offering to Ishwara and the results of theactions he accepts as prasada, therebyreducing his anxiety and also gettingfocused to his goal. In karmayoga,understanding and accepting Ishwara in allactivities is called bhakthi. In Jnana yoga,having reverence to the Shastram, which isconsidered as independent pramanam andwhich is given by Ishwara is called bhakthi.So in both Karmayoga and Jnanayoga ,Ishwarabhakthi becomes an integral factor.There is no separate bhakti yoga apart fromthese. In fact without reverence to Ishwara(called bhaktiyoga) karmayoga, and jnanayoga are not relevant. In the words ofShankaracharya bhakti is the most powerfulsamagri (ingredient) for jnanam.

The Uddhava Gita is the quintessence ofVedanta. Krishna towards the end of his


avataara, gave this teachings to Uddhava,when he approached him and pleading himnot to leave them.

Brahmaji along with his sons, Lord Shivawith his bhutagana’s, Indra with hisMaruth’s, the Adityas, Vasus, the Ashwins,Ribhus, Rudras, Vishvedevas, the Saadhyas,Gandharvas, Apsaras, Nagas, Siddhas,Charanas, Guhyas, Rishis, Pitris, along withVidyadharaas and Kinnaras, all of themcame to Dwaraka to see Krishna. With greatadmiration and infinite devotion, theyshowed their reverence by offering himgarlands and made a stuthi with poetic anddecorative words as follows, praising LordKrishna as both saguna and nirguna Brahman.

The Devas said, “We prostrate your feet,which is the liberator of the strong shacklesof samsara, through words we sing yourstuthi and in mind we meditate your form.You are the srishti, sthithi and layakarta,the karanam Brahman, by yourtrigunatmikamayasakhti you created this jagatand you are not touched by any of thesekarmas. Meditating on your feet, asattwapradhanapurusha (one who iscommitted to worship, scriptural study,charity and austerities) gains purity ofmind, and becomes fit for the knowledge.The impurities in the form of kama, krodha,lobha, moha, mada, mathsarya are alldestroyed and the person becomesasamavibhutihi (having qualities ofBhaghavan).

You are the deities worshiped in all ritualsin the karma kanda, you are the Upasyahain the upasanakanda and you are the Ishwarain the Jnanakanda where Jnanis discoveroneness with you, even while living in thebody. Whether you are worshipped forworldly ends or for the sake of reachingswarga etc or for jnanaprapthi, you are

soulabhyaha (easy to be pleased and gained).Let the devotion to your feet remove allimpurities of the mind.

Your foot alone reached the Brahmaloka,when you appeared as vamana, and astrivkrama measured all the lokas uptoBrahmaloka. The water which is used towash your feet by Brahmaji, is the Gangaflowing as Mandhakini in higher lokas, asGanga in the bhuloka and as Bhogavathi inthe lower worlds. To those who followdharma you become the abhaya-karanam andto those who violate dharma, you becomebhaya-karanam. You are the controller of thecreation (from Brahmaji onwards up to allthe jivas), like bullock being controlled bythe string running through its nostrils. Mayyour feet bless all with refinement.

You are in the form of kaala (kalayathi,prerayathi, pravarthayati, sannidhimatrena-sarvam), and also the mayasakthi andmahattatwam. The dharma to be followed forthe jagat was given by you in the form ofVedas. Your praises are a stream in whichone immerses to get purified.”

Thus the Devas praised Lord Krishna.Brahmaji addressed Krishna, saying thatthe avatara purpose is over, signified bythe removal of the burden that disturbedthe harmony of the creation, alsoestablishment of dharma, and the emergenceof satpurushas and jnanis. He requestedKrishna to give up his mayika-sareeram andreturn to vaikunda, his own abode. LordKrishna replied there still remains few moreof his avatarakaryams, in terms of wipingout of his own Yadhava clan, necessitatedby the fact that having gained lot of powerand wealth and in the process grown to bevery arrogant, Yadavas will turn out todestroy the whole world. Now that thetime for their destruction has been set, in


the form of a curse from the learned Rishis,Krishna wanted to remain till the Yadavaclan’s complete annihilation.

With that assurance from Krishna Brahmaji,Shiva and all the devas and celestialsreturned. Krishna then gathered up all theelders in the Yadhava clan and instructedthem to be taken to Prabhasatheertam,where they can take a dip, complete theirdeva-pitru-tarpanam, and give away varioustypes of dhanam, perform karmas that willhelp them to cross over this samsara.

On seeing the Lord giving instructions andmaking himself ready to leave, Uddhava, avery close associate of Krishna, called himaside, offered namaskaras and said thefollowing :

“You are the Lord of all Yogasakthi andMayasakthi, and your namasravanam and

keerthanam itself will bring punyam, andreduce attachment to all worldly things.You do not come under the curse of theyadava clan and with you around we willcross over maya and samsara. Only Yogisput forth great efforts, follow brahmacharyamand perform great tapas to gain Brahman,but for us we do not require that,remaining with you alone is samsara-nasa.I have been with you all along, using allthings like mala, ghandam, dress, ornamants,etc used by you and by whatever has beenleft over by you, and now I cannot live evenhalf a minute without you, so you shouldstay back”. Overwhelmed by grief ofparting Uddhava revealed thus, and to himLord Krishna teaches the Uddhava Gita inthe 23 chapters and teaches him dwaitabhakti and adwaitajnanam, and makes himunderstand that Uddhava is never awayfrom Ishwara, and Ishwarais never awayfrom anything.

Classes by Swamini Brahmaleenananda under the auspices ofBharatiya Vidya Bhavan & Arsha Vidya Gurukulam

at Purandaradasar Hall,34 (Old No. 69), DB Road,West Arogyaswami Street,

R.S.Puram, Coimbatore

Started - Sunday, May 31, 2015

Topic - Bhagavad GitaDay - All Sundays

Time - 7:30 AM - 8:30 AM

Also classes onTopic - Viveka Chudamani by Adi Sankaracharya

Day - All MondaysTime - 10:30 AM - 12 Noon


Inauguration of Aarsha Teertham &Aim for Seva Student Home at Palakkad

Pujya Swami Dayananda Saraswati inauguratedSwami Dayananda Ashram named ‘AARSHA TEERTHAM’ and

AIM for Seva Student Home at Palakkad on May 31, 2015.

Swami Krishnatmanandawelcomed the gathering. He toldthat with PujyaSwamiji’sblessings and best wishes he hadcommenced the work. The facilityis located in an area of 1.8 acres.For the last 18 months, the AIMfor Seva Student Home for Boys,Palakkad was functioning in asmall building within the existingcampus. Now the building workfor the new premises has beennearly completed and the StudentHome will move there shortly.Around 60 students will beaccommodated during this year.

He thanked Pujya Swamiji andother Swamijis who had attendedthe function in spite of their busyschedule. He thanked theVedanta students who hadattended the function in largenumbers.

Swami Chidananda Puri, Head ofAdvaita Ashramam, Kolathur toldthat the Sannyasis, in addition toteaching Sastra, should undertakereaching out action.

Pujya Swamiji gave his inaugural address. He told that he was happy to inaugurate thenew building which was very beautiful and very impressive. He told that he felt that weshould have a seva wing in addition to teaching work. Hence AIM for Seva was born.


We accommodate students in the Student Home, who may not otherwise pursue theirstudies. We have a duty not only to serve human beings but also to serve trees and animals.All that is here is Isvara. Hence listening to Sastra, praying and meditation on Isvara arealso seva. Mainly reaching out to people is considered seva.

Pujya Swamiji congratulated Swami Krishnatmananda for his commitment, enthusiasmand accomplishment in completing the AIM for Seva Student Home. He also congratulatedthe others who have worked with him.

Sri K R Sureshkumar, COO, AIM for Seva told that 3500 children are presently studyingin 104 student homes. More than 95% of the students from our Student Homes havesuccessfully passed 10th and 12th examinations. Many of them are School toppers.

Sri K A Chandran, Chairman, Malabar Devaswom Board and Sri Shafi Prambil MLAfelicitated the activities of AIM for Seva Student Home.

Swami Amritakripananda Puri from Mata Amirtanandamayi Math and SwamiAdhyatmananda from Sambodh Foundation gave benedictory address.

Sri K Vijayaraghavan Master proposed vote of thanks.

Report by N. Avinashilingam


PUJYA SWAMIJI LAUNCHES WEBSITEwww.dayanandam.org

Pujya Swami Dayananda Saraswatilaunched the website of Arsha VidyaVanam, Kerala www.dayanandam.org onSankara Jayanthi day, April 23, 2015 atAVG, Anaikatti. He said that this trust willbe educating about Hindu dharma andvarious disciplines of traditional knowledge.

Arsha Vidya Vanam is an institute fortraditional study of Vedanta, Sanskrit, yoga,ayurveda, astrology and other classicalIndian disciplines. Pujya Swami DayanandaSaraswati is the Chief Patron. A trust hasbeen formed at Kerala with BrahmachariDevatama Chaitanya (purva asrama nameM.K.Rajeev) as its President.

Brahmachari Devatma Chaitanya told thatthe following features are available in thewebsite:

1. TEACHERS: The details of Teachersavailable for teaching classical Indiandisciplines all over the world are given.

2. PROGRAMMES: Various programmeson Vedanta, Sanskrit and yogacurrently available are given.

3. PROGRAMMES FOR CHILDREN:Details of Camps for childrenimparting values, and Indian cultureare given.

4. READING ROOM: Link is providedfor reading books on Vedanda, Indianculture and Sanskrit fromwww.arshaavinash.in

Contact details phone: +91 9446793651 E mailaddress [email protected]

Report by N. Avinashilingam


Bhumi Puja for Clinic at AVG

On June 4, 2015 in the presence ofPUJYA SWAMI DAYANANDASARASWATI, bhumi puja forAllopathic clinic at Arsha VidyaGurukulam, Anaikatti was done.

Dr. Rahul Dixit and Dr. Purnima Dixitrepresented the Gurukulam in the puja.Many Swamis, Swaminis and studentswere present during the puja.

BHUMI PUJA including Ganapathy pujaand Vaastu puja were done with theblessings of Pujya Sri Swamiji. Report by N. Avinashilingam

Photos by uga/ tomoko


Completion of 6 month Vedanta &Sanskrit course

A 6 month intensive and fully residentialcourse in Vedanta & Sanskrit concluded atSwami Chidbhavananda Ashram, Theni onMay 23, 2015. Pujya Swamiji inauguratedthe course in December 2014. The courseconcluded with the blessings and talks bySri Swami Paramarthananda, Sri SwamiOmkarananda and Sri SwamiSatswarupananda. The medium ofinstruction was completely English. Malestudents, between 28 & 45 years of age,successfully completed the course. Studentsincluded 8 from around India, 2 Indianorigin students from Sri Lanka & Malaysiaand 1 from Romania.

Swami Sarvananda, disciple of PujyaSwamiji & Swamini Brahmaprakasananda,handled Vedanta, Sanskrit and Satsangsessions. The Vedanta classes, spread over6 months, covered Bhaja Govindam,Sadhana Panchakam, Tattva bodha and thewhole of the Bhagavad Gita verse by verse.In Sanskrit the aim was to mainly give thestudents a good grasp of the language. Thetopics covered were verbs & nouns, karakas,vowel & consonant sandhis, detailedoverview of samasas, fundamentals ofPanini (in the last one month) and recordedaudio classes on Panini sutras for later self-study. Sanskrit classes were supplemented


by a lot of exercises as homework.Mahabharata sessions during Satsangcovered stories and incidents from Adiparva, sabha parva, vana parva, relevantportions of moksha dharma parva,ashwamedhika parva and the last 4chapters. Emphasis was on attitudes, lifestyle, value structure, relationships, dutiesand priorities of people (especially rishis)in that society with regard to their relevanceand benefit to today’s individual andsociety.

Swami Prajnanananda, disciple of SwamiParamarthananda, handled sessions oncharacter for excellence & innertransformation. The classes based on theGita & teachings of mahatmas like SriChandrasekharendra Saraswati of Kanchi,Ramana Maharshi & Sri Ramakrishna,focussed on enquiry into mind, world andIshvara. The classes were complemented byworkshops and group discussions onachieving one’s potential, understandingindividual and universal laws, study of

teachings of mahatmas mentioned above, asa tool to gain emotional maturity. Thevedanta text vakya vritti by Sankaracharyawas also taught at the end.

Swami Adhyatmananda, disciple of PujyaSwamiji in the last Anaikatti course,handled the chanting classes, an additionalSanskrit class for a few students in theafternoon and Satsang sessions on a coupleof days every week. The students weretaught to chant some stotras, Bhagavad Gitaand a few suktas. His Satsang sessions wereused to explain the meaning of some stotrasand some santi mantras.

Yoga classes were conducted by one of thestudents Sri. Sanjeet Prasad.

The feedback from the course participantswas very encouraging and satisfying.

Congratulating the participants and theAcharyas, Sri Swami Paramarthananda inhis anugraha bhashanam mentioned theimportance of Bhagavad Gita as the first


text a seeker should be exposed to. Gita isan extract of teachings from theUpanishads. The next step, Swamiji said,is to start learning the Upanishads.

Swamiji gave a glimpse into theUpanishads, using a portion from theKathopanishad. The Upanishad teachesimportant disciplines for a spiritual seeker,using the imagery of a chariot. Swamijienumerated four important points broughtout in this imagery.

The first point is that, the success of atraveller depends on the fitness of thevehicle used and its accessories. Citing thechariot as analogy, the Upanishad explainshow Jivatma (the individual) is the travellerin the journey of life. The vehicle given byGod for the travel is the human body; thehorses are the five sense organs; mind thathas to manage the sense organs, is thereins; the informed intellect, which has theclarity purpose, is the charioteer. To ensurethat this vehicle is well equipped and goodfor use the following need to be taken careof. Physical health; health of sense organs– they should work in obedience to themind; mental health – a mind that isobedient and can concentrate without anypre-occupation; intellectual health – anintellect that can think rationally andknows its limitations of reasoning, are allnecessary. All this should work in co-ordination and be fit to reach the goal.Karma Yoga, Upasana Yoga and AshtangaYoga – all these make one fit and travelworthy.

The second point Sri Swamiji mentionedwas about the variety of goals one canchoose. The scriptures classify all thepossible goals into two – one is perishable,finite goals which will be lost in time; and

the other is the permanent, infinite goal.The goals usually that one works for –name, fame, money, status, etc – are finitegoals, that have no end, are called Anatma.The infinite goal, is called Paramatmawhich itself is an end.

The third point is that, when Anatma(finite) is chosen as the goal, the person ismaterialistic, and is on an outward journey.When Paramatma (infinite) is chosen as thegoal, the person is a spiritual seeker and ison an inward journey. This journey is nota physical but a figurative one, from awrong understanding to a rightunderstanding about oneself. One needs tokeep asking “Who am I?” to correct thewrong understanding. It will make oneunderstand that the body, mind, senseorgans and intellect are only instruments Iuse but not me. I need them and only usethem, but I am not them. The Jivatma learnsto dis-identify from the body-mind-sensecomplex, by understanding oneself as theParamatma. The destination or goal is notaway from me but it IS Me. This is theliberating knowledge.

The fourth point is the importance of aGuru. Just as one needs a guide for anoutward journey, a guide is needed for theinternal journey also. Scriptures cannot beunderstood correctly without a Guru. Whenone keeps praying to God for a good guidehe will bless a Guru, at the right time.

Sri Swamiji also mentioned how blessed theparticipants were in learning the scripturesthe traditional way. They have to continuethe shravanam (listen to the scriptures),proceed with mananam (removal of doubts)and nididhyasanam (contemplate andassimilate), due to which the spiritualjourney will be successful.


Dear Bhaktas,

Mahapradosha Pooja was performed today withRudrabhishekam to BhagavanChaleshwara.

The next is Soma-pradosham occuring on the 29th June,2015, Monday.

We are also pleased to announce our Monsoon Camp atRishikesh Ashrama, the details of which are here-under:

ARSHA VIDYA TIRTHA*R - 17, Yudhishthir Marg, C - Scheme, JAIPUR - 302 005.

Ph.0141-2228766*


Vedanta in the winter 1

2014 winter was considered a severe onewith record snow fall and low temperaturesacross many states in the North EasternUSA. Swami Pratyagbodhananda, ‘SwamiP’ as he is fondly called, was the residentacharya at the Arsha Vidya Gurukulam(AVG), Saylorsburg, Pennsylvania duringthe winter months from Dec 2014 to April2015. Notwithstanding the weather, Swamijiconducted the weekend Bhagavad Gitaclasses, two successful weekend courses,extensive outreach programs and manysatsangs in and around Pennsylvania andNew Jersey. Swamiji makes himself easilyaccessible and combined with his engagingpersonality, his satsangs make learning eventhe subtlest of the Vedantic tenets enjoyable.

Weekend classes: Swamiji started teachingthe Bhagavad Gita weekend classes on the1st and 3rd Sundays of the month at AVGfrom Dec 21, 2014 till he left for India onApril 21, 2015. Swamiji started with verse46 in Chapter 18 and covered 9 verses upto verse 55. The content of the verses werethoroughly discussed with appropriate andfrequent references to Pujya Swamiji’s GitaHome Study, the Sankara bhasyam andAnandagiri tika.

Pujya Swamiji often points out that verse46 is one of the important verses in the

Bhagavad Gita. Accordingly, Swami P’steaching of the verse was extensive withnearly three classes devoted to it.

yt> àv&iÄÉUtana< yen svRimdm! ttm!,SvkmR[a tm_yCyR isiÏm! ivNdit manv>.Yatah pravrttibhutanam yena sarvamidamtatamSvakarmana tamabhyarcya siddhim vindatimanavah

Swamiji made an insightful observation tothe fact that v.46 while drawing attentionto karma yoga by the use of the word‘siddhim,’ brings in the connection betweenIshvara and karma yoga explicitly (via the 1stline of the verse). The word, abhyarcya,meaning pujayitva or araadhya, is given atotally fresh outlook in this verse. Swamijipointed out that we restrain the word pujato simply worshipping a form, albeittraditionally handed down according toupacara vidhi. We make the division as‘secular’ and ‘religious.’ This division is notacceptable to the Lord! The viewpointexpressed in the verse is to let every act,which is done in the spirit of duty, rightand appropriate to the occasion, be lookedupon as worship of the Lord - yat yat karmakaroti tat tat tava aradhanam . Doing a pujain one’s home, in a room dedicated for thepurpose, may be easy. However, if one’s


1 Written by Drs. V. Swaminathan and Shankar Sundaresan of New Jersey, USA.

interactions with the world are as per thenorm, ‘right and appropriate’ as dictated bythe occasion, then they also become a puja.The world becomes the puja room andperformance of the acts in this fashion,without getting one’s buttons pushed andwithout pushing the buttons of others, onegains success, siddhi, in the form of masteryover one’s binding desires. Once this isaccomplished, then it is only a matter oftime, with consistent sravana , one gains thesecond siddhi, namely naiskarmya which isthe nature of atma.

Swamiji’s simple definition of karma yoga is,‘be ready for surprises.’ One should beready to change one’s plans since whatactions fructify in what form and in whichtime are largely unknown. Since there areso many slips between the cup and the lip,one should be ready for surprises and beprepared to change one’s plans as dictatedby the occasion. Surprises come at threelevels – adhyatmika, adhibhautika andadhidaivika. Albeit the surprises, one has toact appropriately to mature. A karma yogimatures in this manner and the metric ofmaturity is cheerfulness. Swamiji furtherstressed that life unfolds choices constantly.One has to choose and the choice has to begoverned by what is appropriate and rightfor the situation, place and time.

Swamiji’s talks are interspersed withrelevant anecdotes and stories from the

puranas to drive home the point. Thismakes it easy for the aspirant to assimilatethe subtle and complex ideas. Swamijibrings out close connections betweenBhagavan’s charitra (Srimadhbhagavatam) andBhagavan’s teachings (Bhagavatgita ). Forinstance, relating the story of Gajendra ,Swamiji points out as an example of “paradharmo bhayavahaa” the king who did notfollow his svadharma in offering respectfulworship and who was cursed by sageAgastya to be born as Gajendra. Heremembers his prior birth and offers a lotusflower upon seeing the Lord. The gajah(gacchati jayati iti gajah ), the elephant,represents the jivah who is happily movingaround attached to the family. Entering,drinking and enjoying the water whichrepresents rasa, vishaya-asakti, he gets caughtby the crocodile (grahah is nothing butmohah, delusion). Friends and relativescannot help one to get out of it. Uponpraying, the Veda comes to help, Bhagavancomes to help mounted on the Garuda(representing the Vedas). With thesudarsanam (sustu darsanam yasmat), aclear vision about oneself and Ishvara, theLord cuts asunder the mohah and jivatvam(individuality), and gives mukti. Inspiringthe audience to pursue the study of theGita, Swamiji emphasizes that thisknowledge in the Bhagavad Gita comes inthe form of garudaroodah Bhagavan.


25th anniversary of the first visit ofPujya Swami Dayananda Saraswati

to Argentina

On Sunday the 3rd of May of 2015 the celebration of the 25th Anniversary of ArshaVidya Argentina took place in the city of Buenos Aires. Hundreds of participantscame to know about our association and of the knowledge of Vedanta through thewonderful words of Sri Swami Svaratmananda Saraswati, who touched the heartsand minds of hundreds of people during his stay in Buenos Aires.

Another essential ingredient of the day was provided by our talented Argentine musiciansof classical Indian music: the SaRGaM group, Rasikananda Das on tabla with FranciscoAli Brouchoud on bansuri and afterwards with Pablo Camaño on sitar, who delightedus. Marcelo de Aquino Vicente presented a beautiful and relaxing closing concert onthe rudra vina. Our Chief Guest, Ignacio Vera visionary IT expert, joined us with afascinating talk about India.

Pujya Swamiji also sent us a written message for our anniversary souvenir:

I am happy to know that the Argentina Arsha Vidya iscelebrating its 25th anniversary. I can’t believe 25 years

have gone by since my (first) visit to Buenos Aires. It wasa discovery for me to see such a huge and lovely city, oneto be recognized as one of the largest cities in the world.

The people are warm with open minds even though theywere brought up to believe about God and religion

differently. I enjoyed talking to them and I thank everyone of them for supporting Arsha Vidya by studying our

Shastra.

The first issue of *Boletín Arsha Vidya*, which is a Spanish Arsha Vidya newsletterpublished by Fundación Arsha Vidya in Argentina and sent to people in Spanish-speaking areas of the world.

The cover page of the first issue is shown in the next page.Editor


BoletinArsha Vidya

25th anniversary of the first visit ofPujya Swami Dayananda Saraswati to Argentina

YEAR N° 1 JUNE 2015 N° 1


Pearls of Wisdom

There is nothing wrong in seekingwealth for security, luxury forcomforts through proper means. Butseeking Happiness or Fullnessthrough wealth, luxury etc is due toignorance of one’s Self being alreadyFull, Complete and Happiness

Karma-Yoga and Sannyasa are theonly two means leading toanthakarana-suddhi (purification ofmind) and preparing the mind forthe knowledge of the Self. Thisknowledge alone is Moksha orliberation.

Arsha Vidya NewsletterAnnual Subscription: Rs.180/-

Published by V. SivaprasadTrustee, Sruti Seva Trust, Anaikatti, Coimbatore 641108

Edited byS. Srinivasan - 0422-2657001

Printed by B. Rajkumar,Rasi Graphics Pvt. Ltd.,

40 Peters Road, Madras 600014. Ph. 28132790, 28131232

2 Arsha Vidya Newsletter - June 2015 Arsha Vidya Newsletter - June 2015 31

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date of publication : 28th of every month newsletterrs. 15/-vol. 16 june 2015 issue 6 date of...

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