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SaUKTaa Sūktā Winter 2011

LIFE IS ROLE PLAYING1

By Pujya Swamiji Dayananda Action and reaction, as we know from physics, are both equal and opposite. You cannot rub against something, without yourself getting rubbed in the process. However, I am looking at these two words with reference to one’s response to the world.

LIFE INVOLVES RELATIONSHIPYou cannot avoid relating as well as responding to the world, whether you like it. You must necessarily relate to the world in order to live your life; you need not relate to the world just to be alive. When you are in deep sleep, you are alive but you do not relate to the world; there is no world, in fact, for you. There is no relationship, no memories, no situational problems to cause any concern. You are just alive; you merely exist. You can exist even in a state of coma, without in any way relating to the world. It is possible to keep a person alive in coma for years on life support systems. However, that is not living. In order to live your life, you need to relate to the world.

Any relationship implies two factors: one is you, the person, who relates and the other is what or whom you relate to. Of these two, one is a changing factor – that which you are related to. The situation to which you are related keeps on changing all the time and the change can be total. Now you see fire and now you see a stream of water; two things entirely different in nature. You meet your father and the next moment you meet your son. The object has completely changed, the son replacing the father. In terms of sensory perception, the objects constantly change. You perceive a form or smell or sound or touch or taste. Thus, the world you confront keeps changing whereas you, the one who confronts the world, is invariable. A person who sees a form is the same who hears a sound. The one who saw and heard is the one who is talking to someone now.

Inside this IssueArticle by Pujya Swamiji Article by Sadhviji

Gurukulam NewsThe Significance of the ŚāntiMantra from Sāma Veda Spiritual Care Coordinator Course, AVG, SaylorsburgChildrenʼs Program, EugeneSadhviji at the Hindu Temple, WisconsinPāṇini Studies, DC108 Names of Pujya Swamiji

ReflectionsThanksgiving Retreat, Eugene

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The person, ‘you’ remains the same, whereas the objects keep changing. Therefore, we can say that of the two factors involved in relating, one is variable and the other, the one who confronts, is invariable. You are the same person whether you relate to father or son, uncle or husband, friends or foe, employer or employee. You are the same whether you see or hear, walk or talk, sing or smell. This is true even from the standpoint of mental activities: the one who doubts is the one who decides; the one who loves is the one who hates; the one who is kind is the one who is cruel. The person is invariable and that is you.

THE INVARIABLE FACTORWe need to look into the ‘you’ that is invariable. Is it totally invariable? We cannot say so because there seems to be a variable status even for the subject, the person who relates, in keeping with what or whom he or she relates. When you relate to your father either mentally or perceptually; you are a son. Again, when you relate to your son, you are no longer the previous person, the son; you are now a father. You undergo a change. The subject ‘I’ that was a son while relating to the father has changed to become a father while relating to the son. The person ‘I’ is there but he or she has a different status now. To a sister, the ‘I’ is a brother; to a wife, the ‘I’ is a husband; to a student ‘I’ is a teacher and to a teacher the ‘I’ is a student. Thus, because of a relationship, the ‘I’ also undergoes change.

The change in the ‘I’, however, is not total as is the case with the objects with which the ‘I’ relates. The object can be a form perceived earlier, that is totally replaced by a sound heard now. The object can be a friend that is totally replaced by another, a stranger, the exact opposite. There is something I like and something I do not like. Thus the change in the object is total. The subject ‘I’, however, is not totally replaced. If it is, there will be no continuity at all. The father-I is

replaced by the son-I, but the ‘I’ is not totally replaced. If it is totally replaced, there will be neither father nor son because the one who related to the son has vanished, while a new one who has appeared in his place cannot have a relationship with the father. If an invariable factor is not there in the subject, there will no thread to connect the experiences. Hence, the subject does undergo a change in relation to the object but the change is not total; it is incidental and partial.

The partial change in the subject ‘I’ does not seem to leave any trace upon the ‘I’. Imagine that while you are talking to your sister, your wife comes along and you start talking to her. In relation to your wife, the brother goes away completely and the husband has taken his place. You are very much there, remember, because the one who was a brother is the same who is now the husband. At the same time, the previous role does not leave a trace upon you, the subject. Therefore, you are able to assume a new role altogether without suffering a change on your part. It reveals a great fact about life. It is an amazing capacity to undergo change when you relate to something, without intrinsically undergoing change. It is this capacity that makes your life imbued with freshness and freedom. If you do not recognise this fact fully, it is indeed a great tragedy and life becomes a misery.

The invariable factor ‘I’ undergoes a seeming change with reference to a particular situation. When I come in contact with an object that I like I

become a liker. The next moment, if I come in contact with an object that I dislike I immediately become a disliker. In both these situations the ‘I’ is very much present. This ‘I’ is invariable and is therefore neither a liker nor a disliker. Is it not true? If you know this to be true, you have made your life.

1 Excerpt from Action and Reaction, Arsha Vidya Research and Publications, Chennai, 2007.

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Sa!sk"raThe word sa!sk"ra is derived from the root verb k#, which means, “to do.” The prefix “sam” is generally used to denote something auspicious or good. The word “sa!sk"ra” therefore refers to ritually prescribed actions that help bring about purification and refinement in the life of a human being. It is said that the human birth is difficult to achieve.

Unlike animals, which are programmed, and follow the laws of prak#ti, nature, the human being is totally self-conscious and gifted with free will. Wherever there is free will, there is freedom to desire, to pursue various ends. These common human ends, known as puru$"rtha, have been generally classified by the scriptures as dharma (harmonious living), artha (security), k"ma, (aesthetic pleasure), and mok$a (freedom from being a wanting person). Regardless, of what a person seeks, the real pursuit of the human being is mok$a, the freedom from a sense of lack centered on oneself. If one pursues artha or k"ma, the pursuit is endless, because the objects of desire are finite and can never provide the security that one seeks. Consequently, one infinitely remains a wanting person, a seeker. The only way to gain freedom from seeking altogether is to understand that one is already secure, and therefore free of being wanting. To assimilate the knowledge that the seeker is the sought is the purpose of human birth. To understand that mok$a alone is the real human end requires emotional growth and maturity. At the very least, it requires the ability to discern what one really wants, and to drop pursuits that are not in keeping with what one

really seeks. From birth to death, every j%va, without any effort whatsoever, undergoes a life cycle consisting of $advik"ra, six stages of modification. These modifications are the laws of nature, prak#ti. Sage Y"ska's Nirukta, a classic work on the etymological derivation of words, lists the modifications in the following order: J"yate, is born, asti, survives birth, vardhate, grows up, vipari&amate, blossoms, apak$%yate, declines, and vina'yati, is destroyed. This life cycle is common to animals and humans. For the human being, the physical growth from being a child to an adult is not enough. Since one has free will, one is not satisfied with physical growth. The process of growing into a mature person is a choice that one has to learn to exercise. In the vision of the Veda, all aspects of one's life are considered to be sacred. The body itself is seen as a temple, and therefore, all acts connected to the body, such as bathing or eating, are acts of worship. The sa!sk"ras help one understand the sanctity of one's life, and grow to appreciate the physiological order that governs the body as a manifestation of ('vara. The sa!sk"ras promote the process of purification and growth in a person in two ways: (a) Gu&"dh"na, by helping to create an inner disposition conducive to cultivating virtues such as cheerfulness, compassion, and accommodation; and (b) and do$"panayana, removing inappropriate tendencies, such as laziness or procrastination, that act as barriers to achieving emotional maturity. Additionally, the sa!sk"ras serve simultaneously as markers of one's physical growth and as rites of passage. They protect the individual from harmful influences at vulnerable times, called sandhi, especially at significant junctures of growth. Such times are fraught with uncertainty, since one does not have control

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over all the variables; the sa!sk"ras become avenues of prayer for seeking the blessings of ('vara for protection from harmful influences.Furthermore, the sa!sk"ras facilitate the psychological growth of the individual by according public validation of important milestones in one's life by the family and community. Such an acknowledgement serves to promote in the individual a strong sense of belonging and self-esteem. The sa!sk"ras also help person to understand his or her responsibilities at various stages in life, especially in relation to the family and society. Finally, the sa!sk"ras facilitate inner growth and emotional maturity, and help one make the correct choices in life, both in the relative and absolute senses.Relatively speaking, the sa!sk"ras connect one to ('vara. As a result of this connection, one feels relatively secure and leads a life that is free of conflict. One grows from being pr"k#ta –unrefined—to sa!sk#ta, refined and mature. Ultimately, the sa!sk"ras prepare one's inner disposition to have the requisite maturity to seek mok$a, and be liberated from sa!s"ra, a wanting life.The dharma'"str"s advocate a total of forty sa!sk"ras to be performed in the individual life cycle. Generally, however, sixteen of the most important sa!sk"ras are followed. They have been classified according to the stages in which they occur.

Prenatal Sa!sk"rasGarbh"dh"na: This is a sa!sk"ra that sanctifies conception. It sets the stage for the j%va to enter the womb of the mother, and for the prospective father and mother to prepare for parenthood. Mantras are chanted to bless the marital union.Pu!savana: Pu!savana is a sa!sk"ra performed in the third or fourth month of the first pregnancy for the birth of a male child. It involves propitiating the ancestors, and the intake of medicinal herbs for protecting the fetus. The eldest son is desired for performing familial religious duties, and for continuing the lineage, the Vedic society being patriarchal. This sa!sk"ra is not commonly

practiced in contemporary times.S#mantonnayana: Literally meaning “the parting of the hair,” this sa!sk"ra is performed in the sixth or eighth month of the first pregnancy for the well being of the mother and the child at a crucial period of gestation. The husband ritually anoints the wife's hair and parts it with darbha grass or a porcupine quill, while chanting the g"yatr% mantra. A homa for prosperity is also done, along with propitiating the ancestors.

Neo-Natal Sa!sk"rasJ"te$%i: This is a sa!sk"ra that is performed at birth. Prayers are offered to the devat!s for prosperity, well being, and long life of the infant. Holding the child, the father whispers the g"yatr% mantra, and the name of the birth star in the baby's ear. He then presents the child to the mother for its first breastfeeding. A prayer is recited inviting Goddess Sarasvat% to abide in the breasts, and flow through the milk of the mother, nourishing the baby with the milk of knowledge. Homas for the health of the mother and the child are also performed.N"makara&a: This sa!sk"ra, the naming ceremony, is performed on the eleventh day of the birth of the baby. The baby's name is

whispered in its ear by the parents, followed by homa and feasting. Bestowing a name on the child is a blessing, and becomes an integral part of its identity, and therefore the name is carefully chosen according to the baby's horoscope, and its disposition. Children are named after a function or form of the Lord or after devat"s. Sometimes, names signifying desirable attributes are given to the child in the hope that the child will embody the attribute as

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it grows. Care must be taken not to give names starting with negative particles. For instance, it is better to give a name such as Aiky!, oneness, rather than Anany!, not separate. Emphasizing positive qualities blesses the name with a sense of purpose and self-esteem.Ni$kr"ma&a: This is a sa!sk"ra performed in the third or fourth month of the child's birth. It is the baby's first outing. The stepping of the child into the world is a landmark event in his or her development. It also marks the end of the quarantine period for the baby, where it is confined to the home, and guarded from exposure to germs and infections. The child is taken out, and shown the sun and the moon, the devat" of directions. The Lord of devat"s, Indra is worshipped.Annapr"'ana: This sa!sk"ra is performed in the sixth month for a male child and in the seventh month for a female child. It marks the baby's first intake solid food, and also the commencement of the weaning process. The child is fed a mixture of rice, ghee, yogurt, and honey by the parents amidst the chanting of various prayers for the health and strength. Specifically, prayers are offered to the presiding deity of the plant kingdom, which is the source of all food, and Varu&a, the devat! of water.

Childhood Sa!sk"rasC()"kara&a: This is a sa!sk"ra performed in the child's third year. It

signifies the child's first haircut. All hair is ceremonially shaved off, save for a small tuft. In the Vedic tradition, hair is seen as a symbolic manifestation of binding desires that keep growing without limits. The hair that is shaved off during this ritual is offered to the Lord, as a symbol of surrendering one's desire. Prayers are offered for the child's longevity, health, and success.

Kar&avedha: Kar&avedha is the ritual piercing of the ears, and is performed between the first and third years of birth. The ears of the child are pierced till the sun's rays can be seen through them. This is done for ornamentation, which is an act of worship in the Vedic culture.Vidy"ra!bha: Also known as ak$ar"bhyas", this sa!sk"ra initiates the child into the study of the alphabet. The child sits in the lap of the parent, teacher or elder, who holds the index finger of the child and guides him or her to trace the sacred “om” in a plate of rice, followed by the alphabet. This is an important sa!sk"ra as Vedic culture places a high value on knowledge and learning. Prayers are offered to Gane'a and family deities.Upanayana: Literally meaning “taking near,” this is an important sa!sk"ra that marks the child's initiation into the g"yatr% mantra. The child is given a sacred thread to wear, which signifies his or her eligibility for studying the Veda. It is performed between the eighth and the twelfth years. During ancient times, both boys and girls were initiated into Vedic study at the gurukula, but as the tradition became patriarchal, and the division of labor between men and women more entrenched, girls were exempted from Vedic study and, therefore, also from this ritual. The ritual marks the beginning of brahmacarya, the life of a student. The ritual also allows the student to take alms, and to look upon his own mother as a giver of alms.Ved"ra!bha: The teacher and the pupil perform this sa!sk"ra together after upanayana. It servesas a time of bonding and building of trust between the pupil and the teacher.

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Puberty Sa!sk"rasKe'"nta/*tu'uddhi: This sa!sk"ra marks the right of passage from childhood to adolescence for both boys and girls. It celebrates the first shaving of facial hair in the case of boys, and menarche in girls. Prayers are invoked for connection to the family, and for self-discipline, especially at a time when it is easy for the young adults to feel estranged or rebellious.

Adult Sa!sk"ras Sam"vartana: This sa!sk"ra signifies the “graduation ceremony,” or the return of the student from the gurukula. Having finished his studies, the young man returns to the home, after taking a ceremonial bath, and offering prayers to the deities and gifts to the teacher.Viv"ha: Viv"ha means to carry well. It is the name for the sa!sk"ra of marriage. It signifies the entry of the person into the life of a householder, and marks the transition from being a consumer to a contributor. Marriage also makes a person eligible to perform Vedic

rituals. It is an elaborate sa!sk"ra, involving many steps. After propitiating the ancestors, and gaining the blessing of the devat"s, the bride and the groom take seven steps together, with the holy fire as the witness, and take seven vows to fulfill their duties, share joys and sorrows together, protect each other from harm, facilitate each other's spiritual growth. They also

make a promise to each other to live together harmoniously in a spirit of equality and friendship. Making this commitment to live with another person affords a sense of security, and thereby opens opportunities for self-growth in a safe and loving atmosphere.

Antye$%i: This is the last sa!sk"ra, performed after the death of the individual, where the body itself is given to the holy fire as the final offering. The fire received from one's parents at the time of marriage, and used for performing rituals throughout one's life receives the ultimate oblation of the body of the kart", the performer of the rituals. The eldest son traditionally performs this ritual, substituted by a daughter, or a living relative in case the person did not have progeny. Traditionally, antye$)i is not counted as a sa!sk"ra, because the last stage of life for every person expected to take to a life of sanny"sa, renunciation. A sanny"sin is not cremated, as he or she has renounced all fire rituals.

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Labor DayWeekend Retreat, 2011, Eugene

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The Significance of the !"nti Mantra from the S"ma Veda for a Seeker of Self-Knowledge

by Julie CarpenterThe current three-year course at AVG, Anaikatti, is well into its second year. What can one say about the blessings of Pujya Swamiji given to the students of these three-year-courses? To participate in the course is a gift for which there is no measure. To obtain a human birth is a rare event. To have the desire for mok!a during that human birth is also not an ordinary thing. What to speak then of finding oneself studying Vedanta at the feet of Pujya Swamiji, whose abidance in and clarity of the knowledge, makes him the greatest teacher of Vedanta and Sanskrit alive today. It requires grace – a lot of grace.

This grace is like an underground spring. It is there, but has to be tapped into through prayer. As Swamiji has himself said, he is absolutely certain that every student of the three-year-courses must have prayed, either in this life or a previous life, for without seeking the grace for this knowledge one does not come to the pursuit. How can one arrive at such a conclusion? Perhaps the question is better said by asking, how can one not arrive at such a conclusion? The phalam from prayer can be anything. One may pray for family, for wealth, health and even things for after one leaves the body, such as

going to heaven. In fact, the first portion of the Vedas will help one to focus prayers and actions to gain specific ends. What if the desired end is mok!a? Prayer is needed to gain the grace for anta"k!ra#a "uddhi, along with emotional maturity for the knowledge to be assimilated. Therefore, if one has come to the teacher prior to being fully prepared, one is going to require grace for the preparation as well as the study. One cannot know what is in one’s pr!rabhda karma. There are many obstacles that may arise in the form of sickness, r!gadve!a, or numerous distractions that might manifest, and take one away from the teacher and the teaching. For this reason, one prays. Prayer is the only antidote to pr!rabhdha karma. While that prayer might not be able to fully alter what manifests, it will give one the requisite physical and mental strength to overcome the obstacles without getting discouraged or distracted.

It is by #"vara’s grace alone that anything occurs – there is not a single nanosecond that is without Isvara’s grace – the so-called obstacle is also #"vara’s grace. How to bring that grace into focus? One can say a general prayer, a “sprayer” as Pujya Swamiji calls it, but as a student of Vedanta one has to use discrimination, to be clear about what it is one is seeking, what one is really wanting. The prayer found at the beginning of each Upani!ad known as "!nti mantra help students gain clarity, not only to see what they are really seeking, but also in terms of what is needed to prepare the mind for the knowledge. As Sadhviji

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often tells us, when the mind is prepared, the knowledge just walks in, sits down and has a cup of tea! Where is the grace most needed for students of Vedanta? The "!nti mantra of the S!ma Veda, beautifully answers this question for the student.

Om "py"yantu mam"+g"ni v"kpr"&a'cak$u, 'rotramatho balamindriy"&i ca sarv"&i sarva- brahmaupani$ada-

m"ham brahma nir"kury"- m" m" brahma nir"karotanir"kara&amastvanir"kara&a- me astutad"tmani nirate ya upani$atsu dharm"ste mayi santu, te mayi santuo- '"nti,, '"nti,, '"nti,Om may my limbs, speech, pr"na, eyes, ears, gain strength, and my senses develop fullyAll that is, is Brahman, revealed by the Upani$adsMay I never abandon BrahmanMay Brahman never reject meLet there no disowning, let there be no disowning for meMay all the qualifications (of the student) extolled by the Upani$ads abide in me, the one committed to knowing the self. May they reside in me.Let there be freedom from disturbance from acts of God, from the five elements and elementals, and from myself.

om "py"yantu mam"+g"ni v"kpr"&a'cak$u, 'rotramatho balamindriy"&i ca sarv"&i: The student invokes the grace of Bhagav!n with the word of blessing, “om,” and then begins the prayer. “O Lord, bless my limbs, speech, eyes and ears, along with all other organs, including memory, so that they not only function well, but also gain the strength necessary for this pursuit of mok!a.” For the student of Vedanta there can be no study without a healthy body. All the sense organs, including the mind, must be functioning, along with the body. If one cannot hear, how can one do "rava#am? Additionally, if the body is in discomfort, one’s focus may be compromised. Pujya Swamiji has often commented how he has seen students do ‘yoga’ during Vedanta classes --moving their heads from side to side, stretching this limb or that limb trying to find a comfortable position. If the body is uncomfortable, even as one is in the process of recognizing that one is not the body-mind-sense complex, the mind continues to be obsessed with the area of the physical discomfort. Or, it could be that the digestive tract is actively rebelling against having had one too many idlis at breakfast. The idlis, making their presence felt throughout the class, compete strongly to be heard alongside the instruction of “tattvamsi,” thereby threatening to compromise the learning process. Having asked for grace to have the physical preparedness, the second sentence focuses on what the student is seeking to understand.

Guru Pūrṇima 2011

Guru Pūrṇima 2011

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sarva- brahmaupani$ada-. Everything is Brahman as revealed in the "!stra. That Brahman is everything cannot be understood without the "!stra – it is why "astra is pram!#a the means of knowledge for understanding the truth of oneself. What does everything mean? One way the "!stra reveals this is by using pairs of words that have the opposite meaning of each other. Thus if one says that Brahman is all that is known and unknown, manifest and unmanifest, nothing is left unaccounted for – including one’s self. One must come to know this truth, without doubt, vagueness, or error, in order to know that one is indeed complete just as one is and is not the sa$s!r$ that due to ignorance one thought oneself to be. In one small sentence, the prayer captures the entire teaching of the "!stra, reconnecting the student immediately to the focus of the study.

m"ham brahma nir"kury"-: Let me not negate this pursuit for knowledge. Let me not negate the object of study –Brahman, which is really the subject --the truth of myself. Negating Brahman is indeed total self-denial. With Pujya Swamiji’s grace, the full-time students in Anaikatti have an opportunity to immerse themselves completely in the study, without day-to-day duties such as working, raising children, providing food for a family, all of which can interfere with the primary focus of the seeker. The students here are indeed free to pursue the teaching, but we are not absolved from having to face the obstacles within. Most of these blocks are centered on the core issue that brings one to the study in the first place – a sense of self-inadequacy. This inadequacy can manifest in many ways around the teaching and the

ashram life, and no matter what the trigger that sets the perpetuating cycle of self-doubt into motion, it takes grace to continually be committed to owning and resolving the source of the triggers within, which is the key to staying focused on the path.

m" m" brahma nir"karot: May #"vara never reject me. Considering that the self is #"vara, how can one be abandoned by #"vara? We have to read this line to mean, “May I always be a receptacle for Bhagav!n’s grace.” The grace of #"vara may be pouring into one’s life, but occluded by one’s desires or fears, one might be unable to recognize it. This is exemplified well by Arjuna at the beginning of the Bhagavad G$ta. Having discovered that the war for dharma is to be waged against his relatives, including his elders and teachers, Arjuna –overwhelmed by the love for “his people” and unable to make a choice between what is right and wrong-- cries out to Lord K%!#a, “Na hi prapa'y"mi mam"panudy"d yacchokam uccho$a&am indriy"nam” (G$ta 2.8) He says, “I don’t see anything that will take away this sorrow that scorches my senses.” All this, while Arjuna is sitting right behind the Lord, who is leading the way by driving his chariot! Pujya Swamiji says that while we all accept without question what the sensory organs perceive and the mind concludes, there is ample evidence to note that the information that senses bring, and the conclusion one draws based on the information, are frequently lacking

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any sambandha - connection. For instance, what do we see when the sun “rises” or “sets”? We may know that it is in fact the earth’s orbit around the sun that causes this apparent rising and setting – and yet daily the eyes report that the sun makes an arc across the sky from East to West. Until the knowledge settles, one’s subjective perceptions might make one miss the grace that sustains everything, including all the opportunities provided for one to study. Therefore, we pray for the reduction in subjectivity, so that we can pursue the knowledge without becoming discouraged.

anir"kara&amastvanir"kara&am me astu: This request for the grace to sustain the pursuit is important as it is repeated again in the next sentence. Once started, one must study for a period of time. A question that is routinely asked by students is, “How long is a period of time?” Pujya Swamiji usually says, “Some time,” and at other times will say that there is nothing to reach, no where to go, that one is already that whole – therefore one can just relax and enjoy the journey. One may come to the study with gusto, much like a soda can that bubbles wildly that when first opened. After a while one can lose enthusiasm for any number of reasons, and like the once-fizzy drink, become “flat” with regard to the study. Being a student often brings this up. If one is not alert, the pressure to perform as a student starts to compete with the desire to know Brahman, which can distract one from what must always be the focus of study –freedom from sa$s!ra, characterized by sorrow and fear. One, therefore, prays for the grace to sustain the pursuit of the knowledge so that the desire

to study is protected from disenchantment until the truth of oneself is fully assimilated. No matter how long it takes, the mumuk!u requires Bhagavan’s grace to stay committed to the pursuit.

tad"tmani nirate ya upani$atsu dharm"ste mayi santu, te mayi santu: Finally, a student of brahmavidya needs to be prepared to receive this teaching. The final line of the prayer is for the qualities needed to gain the knowledge, as stated in the Upani!ads, abide in the student, the one who is committed to this pursuit. The word dharm"*, refers to the qualities of 'ama, a resolved mind, dama, discipline over the organs of actions and sense organs, uparati, letting go of external crutches, titik$a, dropping complaining, 'raddh", trust in the teacher and the ability of the "!stra, as the pram!#a, to deliver the knowledge, and sam"dh"na, single-minded focus.

o- '"nti,, '"nti,, '"nti,: With everything that the student needs having been asked for, the mantra, as every prayer, ends with a

final request to be free from the three sources of obstacles. May there be freedom from disturbances to the study in the form of "dhidaivika, situations over which there is no control, "dhibhautika, from distractions in the immediate surroundings, and "dhy"tmika, from blocks within oneself.

For all of us on this pursuit of mok!a, I pray this mantra bestows the grace that is required for success.

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Navagraha Hom! at the M"k!mbik! Mah!deva Shrine, Eugene OR

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Spiritual Care Coordinator CourseAVG, Saylorsburgby Urmila Shivaram

Chaplaincy is a new concept to us Hindus. The practice of Hindu dharma in India is very different. Our religion is practiced in our homes, or at temples or private events- which are usually conducted by priests. Those who are interested in fulfilling their spiritual needs go to gurus and swamis. But here in the West, the society demands that our religious tradition be represented in the public forum- like health care institutions, public meetings, boys scouts meeting, events at schools and college campuses etc. Trained religious people- chaplains - from all the other major religions are frequently at the bedside of sick and dying patients , speaking at public meetings and blessing on social occasions.

Chaplaincy is of two broad types. There is a two-year full time course during which one is trained in all religious traditions and then one can be employed as a chaplian in a health care facility or the military etc., and serves as a chaplain for all religious traditions. The second one is a Spiritual Care Coordinator -who is certified by a particular religious institution after a defined amount of training in that tradition, will then be available to volunteer their services to serve people in that tradition.

A Spiritual Care Coordinator course for Hindus was held in September 2011, at Arsha Vidya Gurukulam in Saylorsburg. It was the first of its kind in USA. It was a certificate course with 22 hours of credit, held on the beautiful grounds of the gurukulam in Saylorsburg. The course was named Dayalu by Pujya Swamiji. The purpose was to empower people to provide caring to the public based on our scriptures and religious traditions. It is essential to communicate the depth of understanding of our dharma through compassionThe course was led by Pujya Swami Dayananda Saraswati. Sadhvi Chaitanya was the main teacher who taught about Hindu tradition. Sri Suddhatmaji , sister Annelle Fitzpatrick, Dr Prem Khilanani, Smt Anju Bhargava, Dr Urmila Shivaram, Smt Rathi Raja, Dr Abha Agrawal, and Dr Jaishtee Subramani were the faculty members.

Over fifty people attended the weekend retreat. Many worked in health care settings. Many people who attended the course were already doing some sort of seva and wanted to learn more and be formally certified to render their services. Many were there because they saw the need to connect without expecting anything in return. The post conference review was very favorable. Most participants- in fact all the responders loved Sadviji's talks and found them to be most helpful. They requested more information on anthyesti- the last ritual. They also loved the chanting sessions with Suddhatmaji and requested more chanting classes.

My Experience with the Eugene Children’s Program

by Savithri Mani“What did you say? I am not cool?? But I am cool!” exclaimed Lorenza. I smiled at her and said, “I didn’t say you are not cool. I said, “you are Nakul, the fourth son of Pandu, twin brother of Sahadev.” Both of us had a good laugh. This incident took place in Eugene, OR.

I must explain the history behind this incident. Sadhviji asked me on October 21, if I could make a trip to Eugene from Arsha Vidya Gurukulam, Pennsylvania, to teach the Indian children for a week and put up a cultural show. I readily agreed, but felt a bit hesitant when I heard on October 24, that only 9 children had responded for the class. Was it worth going all the way from East to West for the sake of just a handful of children!! Sadhviji said that is a good number in the small Indian Community at such a short notice!! So I left the ashram on October 25 reaching Eugene the same day

The next evening I met the children and explained to them what plays and Bhajans we would do. They were very enthusiastic and eager to learn whatever I taught. We had about 8

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hours to prepare for the show. I suggested to the parents, that if they could spare a few minutes, we could make the program little more lengthy, and while the children entertained their

parents, they could entertain their children too. They were a bit hesitant, as they had never been on stage, but finally agreed.

After that it was a happy rehearsal time. The show was to be staged at Heeran Center (Trauma Healing Project Building) at on October 30.

Elaine, in charge of the Heeran Center, welcomed the audience to the program which included the following:

1. %anti Pat.2. Bhajan on Ga#e"a in Sanskrit.3. Bhajan on Ga#e"a in English.4. Action Song on K%!#a in a mixture of both Hindi and English.5. Play based on D$p!avali Bhak!is, showing the mothers' love for their children.6. United we stand in spite of different religions.7. The crucial dice game from Mah!bh!rata, staged by the parents.

Both Parents and children brought out the themes so well, that the audience felt, that such programs should involve all Indian children of whole of Eugene, which was immediately seconded by Elaine with great enthusiasm. They felt, if it could be planned well in advance with more participants, the local Indian community would be very much benefitted. That was really encouraging to hear.

One thing that amused me so much was that during the show, the number of adult participants was more than that of the children, and the

number of photographers and videographers was more than that of the participants!!

Though everyone did very well, special mention must be made to the acting of the following participants:1. 5 year old Kavin who acted as a stone -- with perfect self-control.2. Namrata (as K%!#a)3. Driti (as Gopika)4. Neha (as Gopika as well as a daughter in another play)5. Suresh (as Duryodhana)6. Mahi (as Draupad$ which was very touching)

So much about for the work that I undertook. Now I must mention what makes Eugene unique.

1. Dak!inamurty Temple -- built by Harinder and Gordon where I enjoyed the Abhi!ekam conducted by Sadhviji.2. M&k!mbika Temple. I came to know that M&k!mbika is all devis in one form: Durga, Lak!m$ and Saraswat$., as explained by Sadhviji.3. Nice Lak!m$ P&ja, and D$p!vali Celebrations at Dr. and Mrs. Deshpande's house.4. Walking by the river, which Dr. Deshpande was kind enough to show.

I take this opportunity to say a special thanks to Harinder and Gordon, who hosted the rehearsals in their house and also provided transportation for me. I do appreciate the hospitality of Sadhviji and her students who made my stay here a happy, memorable one.

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Children’s ProgramEugene, OR

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Sadhviji's Visit to The Hindu Temple of Wisconsin: October 21-23, 2011By Dr. L.K. Bharadwaj

Pujya Sadhviji's address at the last year's Interfaith Conference organized by the Hindu Temple of Wisconsin had so enthralled the Milwaukee audience and the Hindu community that we were both very happy and honored to welcome her back to give the Keynote Address at our Temple's Fundraising Dinner on Saturday, October 22, 2011. The

Keynote Address was preceded by her enlightening pravachans on “The Relevance of S!dhana for Gaining Self-Knowledge" and on the “Uniqueness of Hindu dharma”, the latter addressed specifically to the spiritual needs of the young. The pravachans were again a tour de force and ranged widely over Hinduism's highly rich spiritual terrain.

In her pravachan the evening before, Sadhviji invited us to look at the root meanings of "s!dhana" and "s!dhak".

She pointed out that the word “s!dhya” refers to the goal, and the word “s!dhana” refers to the means that lead one to the goal. In Vedanta, the goal – being oneself – is never away from the aspirant, except due to self-ignorance. Therefore the primary s!dhana is to remove the ignorance by listening to the truth of oneself as #"vara, unfolded by the "ruti. All other practices serve to prepare oneself for being receptive to

and assimilating this truth. Sadhviji then drew upon the chariot imagery to drive home the point that the journey to the goal (being non-dually whole, that one is not separate from #"vara) is a perilous one for the s!dhak and needs to be undertaken by a skilled charioteer (our intellect, endowed with discrimination), firmly holding the reins of our fickle mind and in full command of the wild horses (our senses) driving a road-worthy chariot (our body). In addition to being a mumuk!u, the s!dhak therefore needs to be a thorough jijñ!su as well in order to arrive at the destination.

The pravachan ended with Sadhviji inviting us to join her in chanting to the glory of Lord %iva and our other deities.

The next morning's pravachan addressed to the children was woven around the story of the youth Nachiketa, the one wedded to a single-minded pursuit of truth, who would

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not give up his quest for the knowledge of the immortal self at any price. "Of what value is all this in a competitive, materialistic culture, with a different definition of success and the good life?" is a perennial

question that again cropped up in the minds of many listeners. In response, Sadhviji gently pointed out that the pursuit of artha has its proper place but only under the tutelage and guidance of Dharma. The lak!ya (goal,

aim) in the pursuit of Lak!mi must be wedded to the ever-flowing knowledge and wisdom of Saraswati. Saraswati and Lak!mi therefore must be worshipped together in the common pursuit of spiritual and material ends. To allay the near universal concern voiced regarding overpopulation, Sadhviji referred to the theory of punarjanma, to how birth and death balance each other out as they ceaselessly weave and unravel the tapestry of samsaric life.

Sadhviji also talked about the importance of the upanayana sa&sk!r for the young. She lamented the fact that in America children have been banished from the adult world. She pointed out that in India, on the other hand, the child used to learn the sacred lore at the mother's lap. In a lighter vein, she added that unfortunately the lap-top has now replaced the children in the West! Sadhviji concluded the pravachan by suggesting that a good way to re-engage the young and their family in the spiritual life of the temple would be to have them take turns at

bathing and dressing up the deities and to join hands in offering p&jas and homams.

Sadhviji's Keynote Address was the highlight of the Hindu Temple's Fundraising Dinner on Saturday evening. While introducing Pujya Sadhvi Chaitanya to the audience as the 'carya of Arsha Vijñ!na Gurukulum and a most worthy and devoted disciple of Param Pujya Swami Dayananda Saraswatiji, Dr. Bharadwaj quickly realized how fitting were her given name and calling: both a jñ!ni religious aspirant (sadhvi) and a preceptor, guide and spiritual teacher (!carya), Sadhviji is also the awakened one (chaitanya) who, like a cluster of the holy Tulasi plant (vrinda), is also incomparable in her devotion to her guru and is blessed with the peerless gift of natural spiritual healing! No wonder, her pravachans touch and uplift the soul "as in yonder valley, the myrtle breathes its fragrance into space"; and, again, to paraphrase Khalil Gibran, "Through the voice of such as these, God speaks, and from behind their eyes, He smiles upon the earth"!

In her Keynote Address, Sadhviji spoke of the importance of the temple in the life of the Hindu community. Her faithful characterization of temples as "altars of personal devotion and surrender" captured the centrality of the temple in the spiritual economy of our lives. Sadhviji has in fact gone so far as to assert that the recognition of #"vara is impossible without the spiritual strength and maturity bestowed upon us by our temples. She spoke lovingly of the critical

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role played by the temple in binding the community together and in preparing the young to carry on our spiritual heritage. She quipped that the temple's role becomes even more indispensable in a culture where the laptop has unfortunately replaced the mother's lap in the training and character-building of the young!

Following the Hindu Temple President Venkat Kodali's fervent appeal,

Sadhviji's stirring call challenging community members "to give until it hurts!", greatly inspired the community to step forward and give liberally on behalf of the temple's mission and its forthcoming projects. The community on its part responded enthusiastically with one of the best fund-raising exercises in the decade-long history of the Hindu Temple! The Hindu community of Wisconsin was undoubtedly very fortunate in having Sadhviji boost our fund-raising efforts. The whole community is now eagerly looking forward to her forthcoming visit to Milwaukee in early June next year.

P"#ini Studies at the DC GurukulamBy Barbara Croissant

Studying Sanskrit can be a wonderful s"dhana, an aid--like so many others--for self-knowledge. Sanskrit is a special language in many ways and a unique vehicle for sacred texts and scriptures of eternal truth. We are so fortunate to have a gifted teacher of Sanskrit in Sadhviji! For the benefit and joy of others, she has recently begun classes on P!#ini, whom some believe to be the greatest grammarian of all time.

Our first class was devoted to background information about P!#ini himself, who lived in Gandh!ra several thousand years ago. Although reputedly he was not a good student, he was obsessed with Sanskrit. The wife of his guru, with great compassion, directed him to pray to %iva, which he did. In a great vision, he saw the Lord and heard certain persistent sounds from His drum. Those sounds came to be known as the m"he'vara-s+tr"&i, or aphorisms, in the form of a unique layout of the Sanskrit alphabet. They are the basis for the meta-language of the P!#inian system of grammar, which unfolds the rules of the language in approximately 4,000 pithy statements. The brilliance of his work, called the A$t"dhy"y%, The Eight-Chaptered One, lies in the infallible arrangement of the aphorisms, without internal or external contradictions. Although there were many Sanskrit grammarians before and after P!#ini, his grammar, unique among them, has survived through the ages and is still revered and studied today.

Sadhviji presented the definition of a s+tra, aphorism, in the initial classes. A s+tra must be brief and concise, alp"k$aram; free of doubt, asandigdham; pregnant with meaning, s"ravat; universal in its application, vi'vatomukham; without exaggeration, astobham; and free from errors, anavadyam--a tall order indeed! There are different kinds of s+tras. Some are definitions, some give names, some express rules, and some are operations to be executed. They are arranged topically, and operations that are given at the beginning of a group of s+tras on a given topic are carried forward (anuv#tti), and implied throughout, until another topic is taken up.

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In a subsequent lesson we studied the m"he'vara-s+tr"&i in depth. These amazing s+tras number fourteen and divide the Sanskrit alphabet into units called praty"h"ra that end with an indicatory letter called “it,” which is an anubandha or marker. Praty"h"ras are code words for groups of Sanskrit letters that apply in a given s+tra. For example, if the s+tra involves all vowels, rather than listing them separately, they can be clearly indicated by the praty"h"ra “ac,” which includes the first letter of the series (“a”) and the final indicatory letter of the group where the series ends (in this case “c”). Therefore, “ac” means a, i, u, #, ,, e, o, ai, and au (along with the longer forms of the simple vowels). This system is both simple and ingenious. There are many possible praty"h"ras that could be derived from the fourteen s+tras; fortunately, however, we only studied the forty-two formations that are most frequently used.

We also studied our first of P!#ini’s almost 4,000 s+tras, the one that defines what a praty"h"ra is. The very brief statement: "dirantyena sahet", means, “The first letter along with the last letter, which is an “it” letter, forms a praty"h"ra consisting of itself and the letters in between.” We learned how to “unpack” the aphorism by examining its grammatical structure, after removing sandhi, endings that make words euphonic; studying a paraphrased version of the meaning, which is usually given in Sanskrit and then reading its English translation - one s+tra down, only 3,999 more to go!

Our most recent lesson took up s+tras that define the universe of “it” or indicatory letters. We unpacked three of them, my favorite being

the one, ever so brief, that says final consonants are “it” markers, halantyam. This sounds very simple, but that stated, P!#ini then goes into the various exceptions, apav"das, or conditions under which the final consonants cannot be indicatory letters. In the end, the exceptions serve to enlarge the topic and make it more complex and interesting.

The point of all of this is that once we understand indicatory letters, we can begin to interpret P!#inian prototypes for all noun and verb endings. In other words, P!#ini has given us only one set of endings for all nouns and two sets for all verbs. With these simple tables, he sheds light on the entire language and enables us to derive the endings of all nouns and verbs. Once we learn his meta-language, we can understand the s+tras that apply to each word and therefore account for its final form. For me, this is truly amazing and a great motivation for wanting to learn more.

Sadhviji ended our last lesson with a reminder that we need to continue our regular grammar studies along with P!#ini. She also gave us prayers and invocations to learn so that we can remove mental obstacles before each lesson and to improve our medh" 'akti or memory and retention. When she was a student of Sanskrit, much time

was spent in class on invocations so that the mind would be cleared and receptive. If a student gave a wrong answer, one of her teachers of P!#ini insisted that everyone go back to chanting the invocations all over again. This is a powerful reminder to keep focused and to give one’s whole heart to the matter. Only then can we truly participate in and become intimate with the wonder that is Sanskrit.

Mahe#vara S"tras! " # $% %% a i u ṇ&' ( )% % % lṛ ṛ k* + ,% % e au ṅ- !. /%% % ai au c0 1 2 3 4%%% ha ya ra va ṭ&5 $%% % % la ṇ6 7 8 $ 9 7%% ña ma ṅa ṇa na m: ; 6%% % jha bha ñ< = > ?%% % gha ḍha dha ṣ@ A B C D E%% ja ba ga ḍa da śF G H I J % kha pha cha ṭha / 4 K 3% %% ca ṭa ta v) L 1%% % ka pa yE ? M 2%% % śa ṣa sa r0 &%% % % ha l

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For me Bhuma is someone that sustains everything in this samsara, so instead of looking outward one should seek Bhuma going inwards for he/she resides in you as you. I find it difficult doing that but the guru and the teachings are going to help me towards the knowledge. For this one has to do seva and be present for the studies. It is no use seeking the infinite in the finite. Everything in this samsara is finite so go inwards and realise that one is Bhuma and keep studying till you understand it. For me everything including us are just a manifestation of Ishvara for the maker and the material are the same.

!"#$%#&'("#!"#$%#)*+,-."%#/0#(#1/,2

it is what it isshe said to merelax, let go

you are already free

forget it, let it goit is already donesung to the stars

written on the sundon't worry about rapids

or eddies or bearswe are traveling together

release all your fearsand sometimes we spiral

around and aroundand often feel lost

though actually we're foundI feel so alive

I cheered to the shoreI love all this lightness

I really want more!Be calm and let go,she whispered aloud

stop trying, stop fightingstop flailing around

West Coast Thanksgiving Retreat, 2011 Page 1

This retreat was meaningful and rich beyond words. The feeling is a full, happy and heart. I learned now, that which makes a flower a flower – its “flowerness” resides outside of it. That it is not a single thing but it is all put together and “I” makes it what it is, something that can’t be found even when whole flower is taken apart. I learned the difference between sat and mithya and mithya. Overall I learned that any feeling of smallness, alpa, is what needs to be resolved through this study, and that ultimately any seva we perform is ultimately for ourselves – our development, cultivation, and understanding of this I as Bh&ma. “I understand that what I see outside of me is a mirror. I recognize now that sometimes I mistakenly use that reflection as a yardstick for how I am evolving. If I internalize this reflection, it leads to more samsara. Sitting with the teacher and being with the knowledge makes me see that all is well.

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I am writing to express my appreciation to you for making the retreat on Ch'ndogya available to those of us who were not able to be there in person. (It is a great boon to be able to benefit from the teachings, while in a different location for whatever reason, and a blessing to be able to listen to recordings that were missed. (So the teachings are always accessible to aid students as they progress in their different circumstances.The choice of Chapter Seven in the Ch'ndogya was a powerful gift. The student questioning the teacher about suffering sums up the totality of human experience. The teaching unfolds through a step by step progression from the gross to the fine, culminating in seeing oneself as the whole. The name for the whole in this chapter is "bhuma,"(which depends on nothing and is all-pervading. Seeing oneself as bhuma(is the solution to all suffering, and is the purpose of human existence. (Understanding this truth is all there is to know.Personally, I was very inspired by N'rada. (Here is someone who has delved into relative knowledge in no small way and has mastered virtually a catalogue of disciplines. (He is surely worthy of the admiration of others, and yet he knows that without knowing oneself, he knows nothing and without submitting to a teacher who knows, he cannot know, cannot cross the ocean of sams'ra. (His yearning for self knowledge and his persistence are all-consuming. (He will not take anything less than the solution to suffering. (He pushes his teacher relentlessly to the end, and because of those qualities, he becomes qualified for the ultimate teaching. (What an example and what an inspiration for all serious seekers!

West Coast Thanksgiving Retreat, 2011 Page 2

3',#3,(+',-4%#5-(+,At the beginning, the road was easyUntil the deep grass with holes and roots to tripThe teacher led and steadied meThen came the undergrowthI pushed my way, resisted and was resisted – Until I could not get through – to move, I had to drop to my knees.The cold and dark remained, but there Was a distant light – the torch of the teacher. Whether I followed the torch or not The light was still there – the teacher’s grace. And then came the sun, the clear air, the ocean waves. All these are me, but I not any one of them.The torch of the teacher is within me. The teacher is me.I am the teacher.I am the light.

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N O !3KP2BQ2R 97:o- avat"ragurave nama*salutations to the Lord incarnated in the form of the Guru

S O !TP97PU@V 97:o- ajñ"nam"rjine namah (salutations to the one sweeps away ignorance

W O !9JXYPKZ3E2$P1 97:o- anarthavr"tavi'ara&"ya nama*salutations to the one who destroys the host of afflictions

[ O !;1,)2P1 97:o- abhaya.kar"ya nama*salutations to the bestower of fearlessness

\ O ]^=>7_/P2P1 97:o- "r+/hadharm"c"r"ya namah(salutations to the master of righteous actions

` O ]aKQZ07P/&LbKX)7Xcd2)P1 97:o- "setuhim"calap+rtakarmapreak"ya namah(salutations to the one who inspires (all) into serving (the country) from the bridge (in the south) to the Himalayas

e O ]/P1XM;PfE2g7$h 97:o- "c"ryasabh"'iroma&aye nama*salutations to the crown jewel of the Acharya Sabha

i O ]?XMjcDP1)kl 97:o- "#$asamprad"yak#te nama*salutations to the commencer of the 'r(s (a lineage

O mn BQop1g 97:Om Sr% gurubhyo nama*

o- mah"k"ya- mah"dh%ra- mah"siddhivarapradam |mah"devamuda- vande

mah"vighnahavirbhujam ||

I worship the great bodied one of great intelligence,

the giver of the boon of great success, the delight of Lord Mahadeva,

the consumer of the offerings in the form of great obstacles.

ved"nt"mbujabh"svara- paraguru- 'i$y"msubhirm"linam

yen"ha- vinibodhit"suvacas" s"str"bdhisa-manthan"t

ta- jn"n"mbarave$titam vapuvara- bh+tijvaraghnau$adhim

'ast"ra- kalaye bhav"nala'ama- sv"nandabhadrodadhim

I contemplate on that teacher, the sun that unfolds the Vedanta lotus, the most exalted

of teachers, garlanded by a halo of disciples, the one of exalted body, clothed in the fabric

of knowledge, the medicine that kills the addiction to time-bound gains, the

auspicious ocean of self-joy and the extinguisher of the fire of

samsara, by whose words, emerging from the thorough churning of the sea of scriptures, I was well instructed.

mn7qB3r1P9sDt3Pf79:!u27P&n1Pvgw29P7P3f&:

The Alphabet-Garland of 108 names of Bhagav"n Sri Sv"mi Day"nanda

Composed by Sadhviji

O 70P)P1x 70P>n2x 70PZMfy32cD7%z70P{37QDx3s{ 70PZ3|90Z3;QX@7%}

RDPsKPjAQ@;Pt32jL2BQox fE~1�EQf;7_f&97%

h9P0x Z3Z9AgZ>KPMQ3/MP EPÄPfÅ>Mj7sJ9PK%

Kx TP9PjA2RfvKx 3LQ32x ;bZKÇ32|9.?Z>7%

EPtKP2x )&h ;3P9&E7x t3P9sD;ÉgDZ>7%

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Si O )kÑÖ)7X)kl 97:o- k#tsnakarmak#te nama*salutations to the one who has accomplished all that needs to be doneSÜ O )P2)áDgL7àDV 97:o- k"rakabhedopamardine nama*salutations to the slayer of the factors involved in action (subject-object-instrument, etc)

Wâ O FfäCKPfF&ãåK7KP1 97:o- kha&/it"khiladvaitamat"ya nama*salutations to the one by whom all contentions of duality were destroyed

WN O çDéèZDV 97:o- khedacchedine nama*salutations to the one who pierces through sorrow

WS O B,BP>êë2cnKP1 97:o- ga.g"dhare'varapr%t"ya nama*salutations to the one beloved of Lord Gang!dhare"vara

WW O BQ0PB;ftKV 97:o- guh"gabhastine nama*salutations to the one who lights up the cave of the (ignorant) intellect

W[ O BQoBZ2íP1 97:o- gurugari$)h"ya nama*salutations to the most exalted GuruW\ O <9n;bK7g0|9P1 97:o- ghan%bh+tamohaghn"ya nama*salutations to the destroyer of the densest ignorance

W` O <g2P</g2P1 97:o- ghor"ghacor"ya nama*salutations to the thief of terrifying omissions and commisions

NÜ O &')P2^LP1 97:o- ,k"rar+p"ya nama*salutations to the one in the form of the syllable “)”

Sâ O *&P7P&P=ìP1 97:o- el"m"l"/hy"ya namah (salutations to the one adorned by a garland of cardamoms

SN O *93U@KP1 97:o- enavarjit"ya nama*salutations to the sinless one

SS O *?$Pf@KP1 97:o- e$a&"jit"ya nama*salutations to the one who has mastered desire

SW O -î1Z3ïPZ3ñ0P1 97:o- aikyavidy"vigrah"ya nama*salutations to the incarnation of the knowledge of oneness

S[ O +,)P2PJXL,)@P)_1 97:o- o.k"r"rthapa.kaj"rk"ya nama*salutations to that sun whose presence unfolds the the meaning of the “o$”

S\ O +@ft3V 97:o- ojasvine nama*salutations to the effulgent one

S` O óLZ9?ÉMP19P1 97:o- aupani$adras"yan"ya nama*salutations to the one in the form of the life giving elixir of (knowledge distilled from) the upani!adsSe O )7X1gBP2Pò1P1 97:o- karmayog"r"dhy"ya nama*salutations to the one worshipped through the practice of karmayoga

Ü O "0P7QôG&;gBZ32îKP1 97:o- ih"mutraphalabhogavirakt"ya namah (salutations to the one devoid of (the desire for) the enjoyment of the fruits of action in the here and the hereafterNâ O "Ç1P1 97:o- ijy"ya namah (salutations to the adored oneNN O öë2TP9DPôd 97:o- %'varajñ"nad"tre namah(salutations to the bestower of the knowledge of $"varaNS O ö?yPM3D9t3^LP1 97:o- %0addh"savadanasvar+p"ya namah(salutations to the incarnation of the one with a slightly smiling faceNW O #DP2õ{ 97:o- ud"rah#de namah(salutations to the big-hearted oneN[ O #ïD)ú3$_îK3fÄ$d 97:o- udyadarkavar&"ktavastri&e nama*salutations to the one draped in the cloth imprinted by the color of the dawn

N\ O #w7LQo?P1 97:o- uttamapuru$"ya nama*salutations to the most exalted being

N` O ùò3_1 97:o- +rdhv"ya namah(salutations to the one who is upright

Ne O (/PZc1P1 97:o- #c"priy"ya nama*salutations to the lover of the hymns of the *g VedaNi O (Z?3sïP1 97:o- #$ivandy"ya namah (salutations to the one who is worshipped by sages

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We O Z8ÑcÑ11TP1 97:o- .itpratyayajñ"ya nama*salutations to the one who knows the (Paninian) +it suffix

Wi O /27@s7G&DP1 97:o- caramajanmaphalad"ya nama*salutations to the bestower of the gift of the ultimate birth

WÜ O /Po/2$P1 97:o- c"rucara&"ya nama*salutations to the one who has beautiful feet

[â O HPôP&1tJPL9L2P1 97:o- ch"tr"layasth"panapar"ya nama*salutations to the one commited to the establishment of residential schools

[N O fHs9MxE1P1 97:o- chinnasa-'ay"ya nama*salutations to the one (whose knowledge is) free of doubt

[S O @Z97'Ñ1Q@2P02P1 97:o- janim#tyujar"har"ya nama*salutations to the one who takes away birth, death and old age

[W O f@TPMQLbÇ1P1 97:o- jijñasup+jy"ya nama*salutations to the one worshipped by desirers of knowledge[[ O Ç1gZK?PûÇ1gZK?d 97:o- jyoti$"ñjyoti$e nama*salutations to the light of all lights

[\ O :P4n7Q)ü27Pf&KP1 97:o- jh")%mukuram"lit"ya nama*salutations to the one garlanded by jasmine blossoms

salutations to the one who embodies the indicatory words such as “tattvamasi”\\ O ôtKPm1P1 97:o- trast"'ray"ya nama*salutations to the refuge of afflicted beings

\` O JgZCDPÑ7K†3)PE)P1 97:o- tho/id"tmatattvak"'ak"ya nama*salutations to the one who lights up the hidden truth of the self

\e O Dfu$PfuZ3ïPDuP1 97:o- dak$i&"k$ividy"dak$"ya nama*salutations to the one adept in the knowledge of the dak!i#!k!i meditation

\i O D'fvLPKPtKM7tK°Z2KP1 97:o- d#$)ip"t"stasamastadurit"ya nama*salutations to the one whose glance scatters all negative karma

\Ü O DnfuKDfu$P7bàK^LP1 97:o- d%k$itadak$i&"m+rtir+p"ya nama*salutations to the one by whom the form of Lord Dak!i#!m&rti was expounded

`â O {3P&12JM7P>Pôd 97:o- dev"layarathasam"dh"tre nama*salutations to the restorer of temple chariots

`N O ãåKP2h 97:o- dvait"raye nama*salutations to the foe of duality

`S O >7XMxtJPL9Z9íP1 97:o- dharmasa-sth"panani$)h"ya nama*salutations to the one committed to the establishment of dharma

`W O >7X2u$Mf7ZK2Ñ9P1 97:o- dharmarak$a&asamitiratn"ya nama*salutations to the jewel of the Dharma Rak!a#a Samiti

[` O 6jcÑ1P0P2Zc1P1 97:o- ñampraty"h"rarpriy"ya nama*salutations to the one who relishes the (Paninian) meta-syllable “ñam”

[e O 4n)P2ZM)P1 97:o- )%k"rasik"ya nama*salutations to the one who enjoys ,$k! (a kind of commentary)

[i O Iî)ü2TP1 97:o- )hakkurajñ"ya nama*salutations to the one who knows the Lord

[Ü O CjA2féH{ 97:o- /ambaracchide nama*salutations to the one who pierces through verbiage born of pretension

\â O =î)P9PDMbô2û@)P1 97:o- /hakk"n"das+trarañjak"ya nama*salutations to the one who delights in the (Pa#inian)aphorisms born of the sounding of Mahe"vara's drum

\N O ä3Q¢cÑ11TP1 97:o- &vulpratyayajñ"ya nama*salutations to the one who knows the (Paninian) suffix “#vul”

\S O KPLô1KP2)P1 97:o- t"patrayat"rak"ya nama*salutations to the one who helps cross over the three afflictions

\W O K'£$PY§9P1 97:o- t#$&"vra'can"ya nama*salutations to the one who cleaves through longing

\[ O KDt1PZD3PB•¶1P1 97:o- tadasy"div"glak$y"ya nama*

25

`[ O 9KPàKZ9?bZDV 97:o- nat"rtini$+dine nama*salutations to the remover of afflictions of those surrendered unto him

`\ O 94BP93Pï)&Pm1P1 97:o- na)ag"nav"dyakal"'ray"ya nama*salutations to the refuge of the fine arts of dance, song and instrumental music

`` O 9P9PZ0K)P1X2KP1 97:o- n"n"hitak"ryarat"ya nama*salutations to the one who delights in many beneficial works, orsalutations to the one who delights in works that benefit many people

`e O Z9B7PsK)gEPò1uP1 97:o- nigam"ntako'"dhyak$"ya nama*salutations to the one who is the presider of the treasury of Vedanta

`i O L2Pf@KM3XLb3XLuP1 97:o- par"jitasarvap+rvapak$"ya nama*salutations to the one by whom the all opposing contentions were defeated

`Ü O c$KPTP90Z3;QXß 97:o- pra&at"jñ"nahavirbhuje nama*salutations to the one who consumes the offerings of ignorance of those surrendered to him

eâ O LP2PE1X3PîMZ3ôd 97:o- p"r"'aryav"ksavitre nama*salutations to the sun that brings the words of Sage Vyasa to light

eN O LbÇ1t3Pf7V 97:o- p+jyasv"mine nama*salutations to the master worthy of worship

iN O 7û@î)üCntJ&@9g¢&PMP1 97:o- mañjakku/%sthalajanoll"s"ya nama*salutations to the delight of the people of Mañjakku-i

iS O 7P1P3$X;û@9P1 97:o- m"y"var&abhañjan"ya nama*salutations to the destroyer of the concealing power of Maya

iW O 1JPJX3P® 97:o- yath"rthav"ce nama*salutations to the one who talks of the (nature of) objective reality

i[ O 1P39>7_KKPZ1Z2gZ>V 97:o- y"vanadharm"tat"yirodhine nama*salutations to the one by whom the encroachers of foreign religions was checked

i\ O 2MPÑ7V 97:o- ras"tmane nama*salutations to the one who abides as the delightful !tman

i` O 2PBãd?2PuMPsK)P1 97:o- r"gadve$ar"k$as"ntak"ya nama*salutations to the one who puts an end to (inner) demons in the form of likes and dislikes

ie O &Å>©™$d 97:o- labdhabrahma&e nama*salutations to the one by whom Brahman has been gained

ii O &g)M,ñ0P1M7àLK3LQ?d 97:o- lokasa.grah"yasamarpitavapu$e nama*salutations to the one whose body is dedicated to the service of people

eS O Gü¢&P2Z3sD7QFP1 97:o- phull"ravindamukh"ya nama*salutations to the one whose face is like a blossomed lotus

eW O A´mQKP1 97:o- bahu'rut"ya nama*salutations to the one who is well versed in the Vedas

e[ O ©™3PZDV 97:o- brahmav"dine nama*salutations to the teacher of brahman

e\ O APD2P1$MbôgÑL&?4%LDP1 97:o- b"dar"ya&as+trotpala$a)pad"ya nama*salutations to the one who is the bee (that collects the nectar) of the Brahmas&tra lotus of Sage Vy!sa

e` O ;ÉP)kKh 97:o- bhadr"k#taye nama*salutations to the one having an auspicious form

ee O ;t7n)kK;3An@P1 97:o- bhasm%k#tabhavab%j"ya nama*salutations to the one who reduced the seed of samsara to ashes ei O ;P£1)P2;Pt)2P1 97:o- bh"'yak"rabh"skar"ya nama*salutations to the one who shines the light on (the works of) 'di %a+karaeÜ O 7D7PÑM1¨D9P1 97: o- madam"tsaryodan"ya nama*salutations to the consumer of pride and jealousy

iâ O 70Pf&,B2JgÑM32ZM)P1 97:o- mah"li.garathotsavarasik"ya nama*salutations to the one who delights in the chariot festival of Lord Mah!li+ga

26

iÜ O 39ZBZ2@9Mx2fu$d 97:o- vanagirijanasa-rak$i&e nama*salutations to the protector of the forest and mountain people

Üâ O Z3ëZ3mQKP1 97:o- vi'vavi'rut"ya nama*salutations to the one who is well-known all over the world

ÜN O Z3ëEj;R 97:o- vi'va'ambhave nama*salutations to the one whose presence is auspicious for the universe

ÜS O 3nK2PB;1≠g>P1 97:o- v%tar"gabhayakrodh"ya nama*salutations to the one from whom desire, fear and anger have departed

ÜW O RDPsKZMs>QMQ>P)&EP1 97:o- ved"ntasindhusudh"kala'"ya nama*salutations to the one who is the pot of the nectar (gained from churning) of the ocean of Vedanta

Ü[ O E7XDP1 97:o- 'armad"ya nama*salutations to the bestower of delight

Ü\ O mQZKMP2EÅDgD>h 97:o- 'rutis"ra'abdodadhaye nama*salutations to the one manifest as the sea of words of the essence of the Vedas

Ü` O Eå3ZMyPsKBPK'ôP$P1 97:o- 'aivasiddh"ntag"t#tr"&"ya nama*salutations to the protector of the (traditional) singers of "aivism (known as the Oduvars)

Nâ\ O 0K)¢7?P1 97:o- hatakalma$"ya nama*salutations to the one for whom impurities are destroyed

Nâ` O 0Z2ÉP)ü,)ü7aZ3KLDP1 97:o- haridr"ku.kumasevitapad"ya nama*salutations to the one whose feet are worshipped with turmeric and vermilion

Nâe O 0PDXñfsJf;{ 97:o- h"rdagranthibhide nama*salutations to the destroyer of the heart knot

Nâi O !ãåKt3P9sDZ9tK2,BPjAQ>h 97:o- advaitasv"nandanistara.g"mbudhaye nama*salutations to the one who abides as the placid lake of non-dual joy of the self

O "ZK mn7ÑL270xM-LZ2YP@)P/P1XBQo3Z2í;B3r1P9sDt3Pf79:

!u27P&n1Pvgw29P7P3f&: MjLb$_zOm iti'r%mat-paramaha-sa-parivr"jak"c"rya-guruvari$)ha-bhagavad-day"nandasv"mina* ak$aram"l%y"-a$)ottaran"m"vali* samp+r&".

o$ thus concludes the alphabet garland of 108 names of the ascetic of the highest order, the wandering mendicant and teacher, the most exalted Guru and Lord, Bhagav!n Sv!mi Day!nanda.

Üe O ?4%)MjLÑcDP1 97:o- $a)kasampatprad"ya nama*salutations to the giver of the sixfold treasure ("ama, dama etc)

Üi O ?PCÆØä1LbZ2KP1 97:o- $"/gu&yap+rit"ya nama*salutations to the one endowed with the six virtues

ÜÜ O M)&)&Q?PE9P1 97:o- sakalakalu$"'an"ya nama*salutations to the consumer of all impurities

Nââ O M∞KP/&LZKudôLP&P1 97:o- sapt"calapatik$etrap"l"ya nama*salutations to the protector of the land of the Lord of the Seven Hills

NâN O M0±/sÉDUEV 97:o- sahasracandradar'ine nama*salutations to the one who has beheld a thousand (full) moons

NâS O t3fE£13å;3�EQ±f≤3V 97:o- sva'i$yvaibhav"-'usragvine nama*salutations to the one garlanded by (a halo of) light beams in the form of the manifold glories of his disciples

NâW O MP7EPFPBg∞ôd 97:o- s"ma'"kh"goptre nama*salutations to the protecter of the branches of the sama veda

Nâ[ O MnlEaKQMsôP$P1 97:o- site'asetusantr"&"ya nama*salutations to the protector of the Ramasetu

27

6("%(78#!"#$%&'($)"*"

What is the difference between meditation and contemplation?

Meditation is dhy!nam, the Sanskrit word for contemplation is nididhy!sana. Meditation is mental activity for which the object is #"vara. Therefore one relates mentally to #"vara during meditation through a chant such as om nama" "iv!ya, for instance. Contemplation is not an act. One cannot decide to contemplate, just like one cannot decide to love. It is the nature of the person to be contemplative; one grows to discovering it through meditation. By and by, as one is exposed to the knowledge of oneself as free and whole, and as the notions of limitations drop off, one becomes contemplative. Being contemplative is being oneself without striving to do so --it is the ability to tap into and revel in one's own inner contentment, and the ability to appreciate the manifest world as perfect, as whole, and as a projection of one's own self. It is the manifestation of the understanding of oneself as none other than #"vara. Till one understands this, one can practice baby acts of contemplation in the form of open eye meditation. Sit comfortably. Soften the gaze. Whatever the gaze falls on, know that to be none other than you alone. Whatever thoughts come is not separate from you, even if you think of people, they are all you, you, you. Very soon, there is just you --not the doctor, lawyer, professor, not the insecure being, not the father, mother, or spouse, but just you, the truth of all these roles, in whom the universe rises and sets.

Sadhviji’s Teaching and Travel SchedulePlease Note All Times are Eastern TimeClasses that are also webcast are marked with an *. To access the online classroom: Go to www.arshavm.org Click on the second tab on the left hand side "Online Classroom" Once there, sign in with your name, under "sign in as a guest." No password is required.9-%'(#:$;7(7(#5<-<=<>(2#!""#$%&'()%**"*'*Monday and Thursday: 1:30-2:30 pm Kathopani!ad Thursday: 12-1:30 pm Advanced P!#inian Sanskrit!""#"+$'()%**"*!"Second and Third Saturday each month: 10-11:15 am Bhagavad G$ta 11:30 am-12:30 pm Chanting Class* Second and Third Sunday each month: 10-11:15 am Mu#-akopani!ad 11:30 am-12:30 pm Beginning Sanskrit6-$#?$@(#:$!"<#3,2.>,A#B(7'(2A#CD* First Saturday and Sunday each month: 9 am-12pm Upade"a S!ram

at SSVT For more details please contact Charu at charun@cox.net

3-(@,>#6+',E<>,Atlanta, GA, Jan 15-16 2012 (Contact Sri Ramakrishnan 770-232-0552)Eugene, OR Jan 21-31 2012 (Contact Harinder 541-954-5383) (

Sukta Editorial Board Julie Carpenter, Mayaskari Rothbart, Kanchan Deshpande and V. Vishwanathan.