divine ambrosia may 2008

8/14/2019 divine ambrosia may 2008

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Volume 1 | Issue 2 May 200

A Drink For All

W

e welcome you to the second issue o our monthly spiritual

E-Magazine, Divine Ambrosia. Thank you or all the valuableppreciation, encouragement and insights that you shared with us about

he frst issue and the E-zine in general. We noted down your suggestions o

ways to improve and will try to incorporate them. We are glad that you could

ake some time out o your busy schedule to peruse this monthly newsletter.

We had a wonderul satsang-flled month here in Milwaukee. We

celebrated Lord Ramas Appearance with much gusto. We also

participated in the auspicious Sri Rama Homam perormed at the new

Universal Temple grounds o Sri Ramakrishna Mission and Vivekananda

Vedanta Society, Chicago on April 26th. In the last week o April, there was

rich and wonderul three-day satsang with Swami Pratyagbodhananda

Saraswati rom Arsha Vidya Gurukulam, Saylosburg, organized by SpiritualEnrichment Program (SEP) in Milwaukee. Summary o Swamijis discourse

an be ound in Satsang section.

In this issue, we will continue our pilgrimage to Badrinath along with

Swami Tapovan ji Maharaj, while he shares with us his pearls o wisdom.

Two occasions to celebrate in the month o May are Appearance o Adi

agadguru Sri Sankaracharya, and Appearance o Lord Buddha. You can

fnd a brie expos o their lives in Festive Moments. The undamental

nd subtle dierences between the lie and approach o a Scientist and a

Yogi are wonderully presented to us by Swami Sivananda in this issues

Perspective, which clearly tells us that we need to strive to be like a Yogi.

This month our divine celebrity is Swamini Siddheshvari Deviji o Radha

Madhav Society, who has graced Milwaukee several times with her presence,

discourses, satsangs and retreats. Swadhyaya briey presents Upadesa

Saaram o Ramana Maharshi which unolds the secrets o Karma, Jnana

nd Bhakti in attaining Sel-Realization. You can fnd many other eatures, in

ddition, which are insightul, entertaining and un.

TRAVELINGTHE LESS-TRODDEN PATH

Om Peace,

At HIS Lotus Fe

The Editor

r.

HIS L

O

ur current issue is titled Traveling the Less-Trodden Path. There

are only two paths inront o us path o conditioning, limitedneignorance and darkness, and a path o Immortality, Wisdom, Divinity,

and True Happiness. It is not always easy to choose which one we wan

take, because oten they are disguised in opposites. Thus, the materia

or the external worldly path seems to be enjoyable, ull o promises o

richness, success and glory, but it ultimately leads to bondage and su

The spiritual or internal path sometimes wears the mask o ear, conu

physical and mental pain, but leads us all the way to experience the D

within us and bestows Peace and Freedom. We need to choose our pa

careully at each point o our lives. We may stray away, as the world is

potent tantalizing charmer, but we need to come back, because unle

we do so, we cannot discover the beauty and joy o looking within an

beholding the Supreme Indweller who resides in the heart o everyon

and everything. A vast majority o the humanity travels on the comm

requented road to material and wordly goals. But out o our good or

there are always saints, sages, incarnations who have walked on the o

less-trodden, stony and thorny path, leaving behind their ootprints, s

too can ollow them to God-Realization on this very rewarding journe

We need to Embark, Plod, Persevere, Conquer, Realize as many

Great Masters have said. The journey on the less-trodden path

dicult like walking on the edge o a razor-sharp sword, but the ruits

ever-lasting. Keeping in mind the challenges it presents, let us be cau

not to be like The Foolish Hare who lost the race by irregular activity,

be like the Wise Tortoise in being steadast in our travel, conquering tdistance bit-by-bit, always on the alert while donning the protective c

dispassion and discrimination. Enjoy your spiritual journey, and while

are at it, have a cup o our soothing and invigorating Divine Ambrosia

NSIDE THIS ISSUE

2. THE THREE HSPre-requisites for obtaining

Self-Knowledge

Atitude is everything

The Five Toys

5. YAATRABadrinath - II

7. FESTIVE MOMENTSAppearance of Sankara &

Lord Buddha

8. MAY I ANSWER THATQ & A With Siva

16. HEALTH & FITNESSAsana & Ahara

17. SPECIAL FEATURESBook, Audio & Melody of the Mon

18. ANUBHAVA

My Visit to Rishikesh

19. LIKHITA JAPA

9. PERSPECTIVEScientist versus Yogi

10. SATSANG NOTES

11. SWADHYAYA

12. DIVINE CELEBRITYSwamini Siddheshvari Devi ji

13. FUN CORNER

Story Time With AppuCrossword & Humor


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A Wise HePRE-REQUISITESFOROBTAINING SELF-KNOWLEDGE

Dr Rama Prasad, Indiana

TRAVELINGTHE LESS-TRODDEN PATH | DIVINE AMBROSIA | MAY 2008 | PAGE 2

The Three Hs ocuses on the Yoga o Synthesiemphasized by Swami Sivananda that includes

veloping the Head through the means o Knoedge (Jnana), working with Hand selessly us

principles o Action (Karma) and cultivating lovour Heart to the Divine within and surroundin

by Devotion (Bhakti).

word o the Guru, in Vedantic scriptures and, above all, in

own sel. It is not blind aith but is based on accurate reas

evidence and experience. As such, it is lasting, perec

unshakable. Such a aith is capable o achieving anything

Krishna says in the Gita, Shraddhavan labhate Jnanam, Tat

Samyatendriyaha the person is endowed with Shraddh

has mastered his senses, obtains Knowledge. (6) Samadh

fxing the mind on Brahman or the Sel, without allowing it

towards objects. The mind is ree rom anxiety amid pain

troubles. There is stability, mental poise and indierence

pleasures. The aspirant has neither likes nor dislikes. He has

inner strength and enjoys unrued peace o mind, due

practice o Sama, Dama, Uparati, Titiksha and Sraddha.

Mumukshutva is intense desire or liberation or deliveranc

the wheel o births and deaths with its concomitant evils

age, disease, delusion and sorrow. I one is equipped wi

previous three qualifcations (Viveka, Vairagya and Shad-Sa

then the intense desire or liberation will come without a

fculty. The mind moves towards the Source on its own a

when it has lost its charm or external objects. When purif

o mind and mental discipline are achieved, the longing

eration dawns by itsel.

It is said that all people knowingly or unknowingly are pro

ing towards the ultimate goal o lie. Why not accelera

journey by fnding out about the right pre-requisites and s

work on them?

Sel-realization or liberation rom the rounds o births and deaths is thesummum bonum o lie. It marks the perection o an individual in re-alizing the divinity within. It is the most worthy aspiration one can have.

No doubt this is a very dicult goal to achieve. Fortunately, our ancestors

have let us a rich legacy o directions and instructions to guide us along the

path. Let us examine one such relevant message rom our scriptures that

describes the essential pre-requisites or a spiritual seeker.

A spiritual seeker must have the ollowing our essential qualities: (1) Viveka

or discrimination, (2) Vairagya or dispassion, (3) Shad-sampat or the six-

old virtues and (4) Mumukshutvaor strong yearning or liberation. These

our are collectively known as Sadhana Chatushtaya. A person with all

these qualifcations would be a ripe seeker and can attain realization quick-

ly. It is the duty o everyone o us to strive to attain these qualifcations.

Viveka is discrimination between the real and the unreal, between the

permanent and the impermanent, between the Sel and the non-Sel. In

the words o Swami Sivananda, There is an eternal, changeless principle

amidst the ever-changing phenomena o this vast universe and the eeting

movements and oscillations o the mind. The aspirant should separate him-sel rom the six waves o the ocean o Samsara - birth and death, hunger

and thirst, and exhilaration and grie. Birth and death belong to the physi-

cal body; hunger and thirst belong to Prana; exhilaration and grie are the

attributes o the mind. The Soul is unattached. The six waves cannot touch

Brahman, which is as subtle as the all-pervading ether. Viveka dawns in a

man through the grace o God. The grace can come only ater one has done

unceasing seless service in countless births with the eeling that he is an

instrument o the Lord and that the work is an oering to the Lord. The door

to the higher mind is ung open when there is an awakening o discrimina-

tion. Association with saints and study o Vedantic literature will inuse dis-

crimination in man. Viveka should be developed to the maximum degree.

One should be well established in it.

Vairagya is dispassion or the pleasures o this world and o heaven. The

Vairagya that is born o Vivekais enduring and lasting. The view that every-

thing in the world is unreal causes indierence to the enjoyments o this

world and the heaven-world also. Lord Krishna says in the Gita that one has

to return rom heaven to this plane o existence when the ruits o good

works are all exhausted. Hence they are not worth striving or. Vairagya does

not mean abandoning ones social duties and responsibilities o lie. It does

not mean abandoning the world, or lie in a solitary cave o the Himalayas.

Vairagya is mental detachment rom all worldly objects. One may remain in

the world and discharge all duties with detachment. Remembering a ew

maxims that induce Vairagya is a good aid. Constant reading o works likeVairagya Satakam by Bhartruhari helps one to develop Vairagya.

Shad-sampatincludes six divine virtues. All these six qualities are taken as

one because they are calculated to bring about mental control and disci-

pline, without which concentration and meditation are impossible. The

virtues are: (1) Sama, which is serenity or tranquility o mind. It is brought

about through the eradication o desires. (2) Dama is rational control o the

senses. (3) Uparati is satiety; it is resolutely turning the mind away rom

desire or sensual enjoyment. This state o mind comes naturally when one

has practiced Viveka, Vairagya, Sama and Dama. (4)Titiksha is the power o

endurance. An aspirant should patiently bear the pairs o opposites such

as heat and cold, pleasure and pain, etc. (5) Sraddha is intense aith in the

TheT

hree

Hs

Viveka dawns in a man through the G

o God. The door to the higher mind

fung open when there is an awakening

discrimination. Dispassion born oVive

is enduring and ever-lasting.


3/20

ATTITUDEIS EVERYTHINGSri S. KrishnaSwamy, Ohio


sustenance man must perorm actions. Even a sanyasi perorms actio

skill lies in doing the actions selessly, accepting the results o the actio

neither getting elated nor upset by them realizing that the result was n

cause o your doing alone. This is a wonderul act laid bare beore us

practicing even a little o this will give us lot o strength and remove

ear - Swalpamapyasya dharmasya trayate mahato bhayaat.

A commonly asked question is the role o destiny versus ree will in deing the outcome o actions. Man is given the ree will to perorm act

his choice. This is one o the actors that will dictate the result o the

action and it also defnes the uture destiny o the individual. Man is the

o his destiny. Free will that we exercised in the past is bearing ruit now

orm o destiny that inuences the outcome o our current actions.

Lord Krishna also cautions us to not resort to akarma or inaction. In

ast paced lie, we usually fnd ourselves always working hard and in n

the wisdom to accept the outcomes. But still this is something to remem

avoid alling into Tamas (ignorance) thinking that since we do not con

outcomes, why perorm actions at all. Actions are powerul means to

spiritually. The Lord again says in the Gita, Swe swe karmanya bhirata siddhim labhate narah....swakarmanaa tamabhyarscha siddhim

maanavah meaning, People progress along the path doing actions a

ing to ones nature, but the actions are to be done as a worship unto Go

We have seen that we merely appear as outward causes but the true pe

er o actions is none other than Lord Himsel. This is clearly seen by

who see that Gunaa Guneshu vartanta iti matvaa na sajjate meanin

Gunas (the triad o Sattva, Tamas and Rajas) as objects interact with t

nas as senses and are not aected thereby. Or, Indriyaani Indriyaar

vartanta iti dhaarayan, meaning Firmly believing that Indriyas (

merely interact with the objects o the Indriyas (sense objects), they can

tain equanimity. Such Jnanis are unattached with the samsara, like a water on the lotus lea. They ully surrender to God who is the ultima

o all actions.

To incorporate the above wisdom in our day-to-day lie, there are a e

gestions given by our saints and sages. (1) Perorm all actions eeling

Nimitta or a mere outward instrument; this is called Nimitta Bhav. T

no pride or eeling o doership (2) Treat everyone you come in contact

personifcations o God Himsel. This is Narayana Bhav (3) Oer the

all actions unto God; this is Narayana- Arpanamastu Bhav(4) Peror

actions with a spirit o Nishkamyata or selessness.

Work done with the above eeling becomes Nishkamya Karma Yoga.

karmasu kaushalam says the Gita which means, Yoga is skill in actio

orming actions in this way will lead to purity o the mind, thereby pavi

or knowledge. I we change our attitude towards perorming action

even a monotonous and dull work like washing dishes or mowing a la

become ree rom the doership and ft to become a seless service

Lord.

One o the very important skills that a spiritual aspirantcould strive to develop is the skill o doing actions rightly.Lord Krishna says in the Gita that nature o action is inscru-

table Gahano karmanaa gatih. Actions that are done by

an unskilled person contribute to deepening the impressions

or samskaras, which are the seeds o uture births. In a skilled

person the same actions help in spiritual evolution. There are

several hints in the Gita itsel that clariy how one must act in

order to evolve spiritually.

When Arjuna sees the universal orm o the Lord and sees thewarriors on both sides merging into Him who is Time personi-

fed, he is astonished. Lord Krishna explains to him, Mayaivete

nihitaa purvameva nimittamatram bhava savyasachin,

meaning, these warriors Drona, Bhishma, Jayadratha, Karna

and others have already been slain by me; you merely be an

outward cause, a nimitta. How could the Lord have killed them

but Arjuna again had to kill them outwardly?

I we dive into the next level o the matter, we know that re-

sults o actions are always dispensed in accordance with the

eternal laws o universe including the Law o Karma. The per-

son who perorms the actions has no control on their outcome,as we see in everyday experience. Technically, the Gita says

there are fve actors that inuence the outcome o an action

Adhistanam (the place), Karta (the doer), Karanam (means),

Chestas (actions) and Daivam (destiny). It is urther reinorced

in the amous instruction Lord Krishna gives us, Karmanye

Vaadhikaraste maa phaleshu kadaachana meaning, your

control is only on the actions you perorm; you have no control

over their outcome.

The problem comes when we do not accept this act and alsely

build expectations contrary to this. There is nothing wrong in

doing actions; in act actions cannot be avoided. Even or mere

The skill lies in doing the actions

selfessly, accepting the results o the

actions and neither getting elated nor

upset. This will give us strength and

removes much ear.

TheT

hree

Hs

A Selfess H


4/20

A Loving He


The cure for the disease of Maya is for

the individual soul to turn towards God.

The individual soul must surrender to

God and turn towards God by practicing

devotion. In this way, we will be cured

of our disease.

cosmic eggs created by God. There are some

planets that are so ar away that their light,traveling at the speed o 186,000 miles per

second, takes millions o years to reach the

earth. We live up to a maximum o 100 years.

How ar can you go, and how much will you

see? The same can be said o objects you can

hear, smell and taste. There are fve senses, and

each has unlimited subjects.

A poor man may buy only 3-4 toys or his child,

whereas a rich man may purchase 100, 200, or

even 500 toys or his child. God is the wealthiest

and thereore his toy is so big that the personwho plays with this toy gets so caught up with

it that he is not able to get out o it. Alright!

But my Guru, Sri Kripalu has a question or

God. Maharaj ! A worldly mother brings toys

or her child because she has much work to

do. What household chores do you have to

do that you have given us all these toys? You

are sitting within everyones heart individually.

Further, you are the divine inspirer; You are all-

pervading, and You are ever blissul. Then why

did you give us all these toys? First You give us

toys and then say to us, You are too caught upwith toys. Thereore, you will have to revolve

in 8.4 million lie-orms ater death. Dont you

know that Your toys are so powerul that with

Your exception there is no one in existence who

will not become entangled in them? These

toys are collectively known as Maya Shakti o

God. Maya is extremely powerul. Maya is so

powerul that no one except God can conquer

it. In Gita, Chapter 7, Verse 14 says:

maameva ye prapadyante

maayametaam taranti te

Aworldly mother oten turns her smallchilds attention away rom her by givinghim toys. She actually goes to the market

and purchases toys with the intention that

the child may get caught up in them and

orget her or a while. The question is: Why

does the mother give toys to her child?

Does she not love her child? No, no, she

does. But she has many household chores

to perorm. She has to take care o her in-

laws, her husband and her older children, all

competing or her attention. I wonder how

it is that these mothers dont go crazy.

The mother tries to solve some o the daily

problems she aces. She brings toys to the

child so that while he plays with toys, she

can do household and her personal work.

The toys purchased by the mother are o

fve types. There cannot be a sixth type o

toy. Why only fve, you may ask. Because

each individual has fve sense-organs

through which he takes in the objects o the

senses. These fve senses o perception are

eyes, ears, nose, tongue and skin. We also

have fve senses o action, such as hands

and eet. But these do not possess any

knowledge. I you give your oot a toy, the

oot will not become entangled in the toy or

attached to the toy. On the other hand, the

eyes see a rattle, and they like it. The ears

hear the sound o the rattle and the mind

becomes attracted.

Now, this great big world we are living in,

is a toy that belongs to God, and this toy is

also o fve types. There exist in the world

the subjects o the fve senses o perception.

You look at the world. Someone asks you,

Tell me! Have you seen that? No. Oh!

Then what have you seen? Have you been

to New York? No. Oh, you havent seen

anything then. The desire to see is so strong

that you can keep on seeing, and yet the

desire to see is never satisfed. This creationis so vast that no one has been able to even

understand it; what to speak o seeing it in

its entirety! You have not even seen this

planet earth, which is comprised o merely

200 countries. And then, this creation is vast.

The planet we are living in is very small. The

sun that we see in the sky is much bigger

than the earth. The planetary system is

much bigger than the sun. There are 3

billion suns in one planetary system, and

these suns are thousands o times bigger

than the sun we know o. There are billions

God says in this verse rom the Gita, O

individual who surrenders to Me and

My protection, can gain reedom rom

Now, God is going to answer our qu

God is not here; so I shall answer on His

God says, I did not ask Maya to ove

you; I did not make You orget Me. Th

that your orgetulness is o your own

and it is eternal.

bhayam dvitiiyaabhinivesata

syaadisadapetasyaviparyayosm

(Bhagvatam)

This verse rom the Bhagvatam says t

individual soul has always had its back t

God. Its not as i it turned away rom G

day. Because o our eternal orgetul

God, Maya has us under its control. T

or the disease o Maya is or the ind

soul to turn towards God. The individ

must surrender to God and turn towar

by practicing devotion. In this way, we

cured o our disease. The Bhagvatam s

the individual must accept God and G

be equal and turn towards God throu

practice o devotion.

Small children play with dolls. These do

be made o cloth or plastic, and little c

get the boy doll married to the girl do

children are very attached to these d

someone snatches away their doll

scream and start kicking their hands a

But when the same child grows up he s

or a real person to get married to. No

he has ound the real thing, he ren

the toys. In the very same way, when

come to understand that we are the s

that only Shyamsunder belongs to us,

is everything to us, then we will autom

turn away rom the fve types o toys

world.

Thus, we must understand we are e

turned away rom God, and to ace t

God we must practice devotion. We w

Godly bliss through devotion. The wo

then cease to attract us, and one day G

become ours, and we will belong ully

And by surrendering ully to God the ind

soul will become eternally gratifed.

by

Siddheshvari Devi ji(Didi ji)

TheT

hree

Hs


5/20


I you cross the Alakananda here using the boulders o snow that stretch across the river just like a dam,

and go westward, you reach a beautiul place called Lakshmivanam. Birch trees with their dark green

oliage and slightly reddish bark and various k inds o plants, both big and small, covered over with owers o

dierent colors, ourish here making it ft to be Lakshmi Devis own garden. The beauty o the orest flled my

heart with joy. I plucked a number o these ragrant owers, smelt them, and decked my head with them in

reverence. It is a well-known act that during summer months when the snow melts on the Himalayas, many

rare kinds o plants and owers, hardly met with elsewhere, make their appearance there. These owers are

capable o ascinating not only human beings, but even cows and other animals. In the eyes o the ignorant

they appear to be quite ordinary plants, but the wise know them to be plants o great medicinal virtue.

BADRINATH - Part IISwami Tapovanam

Yaatra: The Pilgrimage

(Continued rom Previous Issue)

Lakshmi Vanam

Chakra Teertha

Along the oot o Narayana Parvata you wend your way to the west and then turn south. From here it is all trackless. To move orward you

now to tackle clusters o rocks and masses o snow. From the high top o Narayana Parvata, you may see many wateralls every one o which is rega

as a theertha by Hindus. On reaching the dicult and dangerous place your mind cannot but revert to Yudhistira and his perect indierence to wo

comorts. Just think o a mighty emperor who could be rolling in worldly pleasures leaving his court and Kingdom and walking along these terriblegorges all alone. Great indeed is the power o Vairagya (indierence to worldly things). When Vairagya dawns, tenderness changes into hardness,

weakness into strength and grie into joy. It makes the impossible easily possible. But true Vairagya is dicult to attain, because desire and attachm

spring rom multiarious sources. Desire is a Hydra-headed monster. Cut o one head and you fnd several taking its place. Overcome sexual desire

it is soon replaced by the desire or wealth. Overcome that too, then the attachment to the body shows itsel with unprecedented strength. Get ov

that attachment also and then the desire or immortal ame calls aloud like a lioness rom the caverns o the heart. Even the wisest and the most le

o mankind are ensnared by the desire or ame. Verily, desire or ame is the last infrmity o noble minds. It can be overcome by only wise and hero

eorts. Very oten, common people are misled into taking this hankering ater ame as the love o ones community, o ones country or religion. He

engages himsel in national or religious work to perpetuate his name is no true patriot or saint. People may pretend that the prosperity o their cou

or religion is the sole objective but their real aim may be sel-aggrandizement. In English there is a amiliar saying, Even the Devil knoweth not the

o man. The Omniscient alone knows the real motives o ones conduct. Desire is something subtle and beyond the comprehension o the senses. O

surmises based on externals are thereore liable to go wrong, and they do oten go wrong. But let us return to our subject.

True Vairagya is the result o thought. The other kinds o Vairagya, resulting rom various other causes, can, at best, be only weak, tempor

and halting. Yudhistiras vairagya was o the true type. Stricken with remorse at the death o so many kinsmen and at the thought that he himsel

had been the cause o such massacre and misery, his mind turned inward. He now pondered over the vanity o worldly things states, riches, and

relationships like ather and son over the heatless crimes committed or the sake o such vain things and over the great sorrows man has to sue

this world and the next, as a result o such thoughtless conduct. His mind thus turned away rom wealth and pleasure and learnt to despise kingsh

and its paraphernalia. His mind rose to the most intense state o vairagya and he resolved to renounce everything and become a sanyasin. In an

assembly where his brothers like Bhima, comrades like Krishna and teachers like Vyasa were present he announced his intention to retire to the or

and there give up his body in penance. Bhima and the other brothers objected. They argued: I, by sheer renunciation, a king could reach his goal t

even the mountains and trees which have no desires o their own must reach the goal still more easily. Yudhistira answered them logically quoting

Vedas; yet, as he could not reject the aectionate advice o Krishna and Vyasa, he had to deer the ulfllment o his wish to a later time.

So he continued to rule his kingdom, but in a spirit o perect detachment. The news o the exterminao the Yadavas as a result o internal strie, and o the passing away o Lord Krishna, inamed the old desire

lay smoldering in his breast. He decided to give up all worldly activities and soon set out on the fnal journ

His brothers and Draupadi ollowed him. They moved arther north through the heart o the Himalayas.

They had let Badrikashrama behind, when Bhima cried out, Alas! Draupadi has dropped down on the way

Yudhistira neither stopped nor turned; he just said, That is because o her partiality or Arjuna and passed

on. A little later Bhima reported the all o Sahadeva. That is because o his pride o wisdom, said Yudistira

quietly and moved on. Thus, one by one, all the brothers ell and Yudhistira, in intense loneliness, made his

orward, over rock and snow, without once turning back. Just think o his Vairagya, his courage, and heroi

Let us now ollow the route he pursued on the great journey. .ihh

(On Next Page)


6/20


Badrinath (Contd.)

When we have traveled our or fve miles up along the dicult route rom Lakshmivanam, we re

a small, pretty lake Chakratheertha, named so perhaps because o its shape. A mile or two hence is anoth

lake called Sathyapatha. We then reach two pools called Suryakunda and Chandrakunda. The lakes are on

a plain covered with rocks and snow and surrounded by mountains over 23,000 eet in height. Now a sho

trip over the snow brings us to the amous Swargarohini. The heroic Yudhistira, who no longer thought o

body and who had vowed not to look back or turn back, might have climbed up into that terrible expans

o snow in benumbing cold, but it remains inaccessible to all ordinary mortals. It is said that, in ancient dapeople, determined to enter heaven, used to ascend into these regions and relinquish their bodies there.

Temple o Lord Rama at DevPr

Swargarohini - pathway to Heaven

Our educated moderns may laugh at these queer notions like heaven, ascent into heaven use o Swargarohini as a ladder to heaven a

to the holy place as an act o merit and death at the spot as a passport to the realm o the gods. They may deride all that is said about such things a

the ravings o ools. Yet even they cannot deny the natural attractions o the surrounding landscape. Neither skill in argumentation nor lack o aith

contradict the experience o our senses. The snow-clad peaks shining like silver or gold in the sunshine, and the noise o the avalanches that resem

the bursts o cannon, convert the region into a wonderland, and fll the hearts o theists and atheists alike with astonishment and admiration. As o

me, my heart was dancing with joy at the divine splendor all around me. My mind was intoxicated with the glory o God. Lo! God Himsel shines he

as this mass o spotless snow, as lakes and springs, as these tall peaks and these powerul cold blasts and these crystalline streams. All I see is God. T

Himalayas are God. The entire earth is God. Everything exists in Him. Everything shines because o His brightness. All beauty is His. I enjoyed the na

beauty o that divine region, realizing His presence everywhere whether in the snow or the snow-mountain, in lakes or rivers, in stone or soil, in sun

shine or wind, in pleasure or sorrow. But I could not prolong my pleasant stay there and so I returned to Badrinath with a sense o disappointment.best season or a journey to Swargarohini is rom the middle o July to the middle o September. But my journey was in June and I had no guide. In

circumstances, I had to return with a distant vision o Swargarohini. Glory to thee, O Swargarohini! May the epic story o Yudhistira continue to insp

man to the end o the world!

From Hrishikesh to Badrinath it is 169 miles; rom Kedarnath to Badri it is only 115. But in act Kedarnath and Badrinath are situated much

nearer on the same mountain range and a direct line o communication, i there was one, would have been much shorter. As it is, to cross the snow

clad ridges between the two holy places, is an impossibility or human beings and so pilgrims ollow a circuitous route along the oot o the mount

Gupta Kasi, the seat o Viswanath; Ukhimadhom, the court o Banasura; Thunganatham, the site o Ravanas penance these are but a ew o the ho

places on the way. Ukhimadhom, where the priests o Kedarnath reside, is believed to have been ounded by Sri Sankara. The Thunganatha mounta

12,000 eet high, is specially remarkable or the presence o the musk-deer and the bird, monal.

From Hrishikesh the route lies along the bank o the Ganga and passes through fne orests. There

are fve amous centers o pilgrimage along the route and they are collectively known as Panchaprayag.

Devaprayag, Rudraprayag, Karnaprayag, Nandaprayag and Vishnuprayag make up the fve. The frst o these

is situated orty miles rom Hrishikesh. It is at the conuence o the Bhageerathi Ganga (coming down rom

Gangotri) and the Alakananda (owing down rom Badri). There is a temple here dedicated to Sri Ramachandra

as a memorial to his penance perormed in his old age at this holy place. The meeting o the two rivers which

come down roaring rom the mountain ranges as i clearing a way through them by sheer orce, aords an

attractive sight to all lovers o nature. I a visit to such holy places brings to the visitor the invisible avor o God,

it also brings to him immediately another rewards still more tangible, namely, enjoyment o natural beauty.

At Devaprayag, paths diverge. One goes to Gangotri along the bank o the Alakananda. Twenty miles

rom Devaprayag is a small town called Srinagar. Twenty miles urther on, in the east-north is Rudraprayag

where the Mandakini (starting rom Kedarnath) joins the Alakananda. Karnaprayag is 18 miles arther on, at

the conuence o the Pindara and the Alakananda. I you travel a ew miles more, up the Alakananda, you

reach Nandaprayag. It takes stil two or three days journey to reach Vishnuprayag. The amous Jyothirmadham

is situated near Vishnuprayag. According to tradition it was Sri Sankara who ounded the madham and one o

his disciples, Throtaka, was its frst head. Jyothirmatham is now the residence o the head priest o Badrinath

or six months o the year. From here starts a route that leads to Tibet over the Neethi Pass, 17,000 eet high.

Near the Pass stands Dronagiri which is described in the Ramayana as the home o medicinal plants with divine

virtues, such as mritasanjeevini. Badrinath is 18 miles rom Jyothirmatham. Beyond it are high rocky mountains

that stretch uninterrupted, mile ater mile. How the Alakananda ound an opening to let hersel down through

these imposing rock ormations, is really a problem. But there are several such rivers which emerge in this

ashion rom the mountain ranges through small, almost imperceptible clets.

Confuence o Bhageerathi a

Alakananda at DevPrayag

(Continued in Next Issue)

Source: Wanderings In Himalayas by Swami Tapo

Central Chinmayya Trust, Mumbai


7/20


Adi Sankaracharya is one o the rarest spiritual gems who has walked on this plane o earth. Born into a pnamboodri brahmin amily in the year 788 AD in a small village Kaladi in Kerala, he is considered to be the vincarnation o Lord Siva. The purpose o his advent was to revive Hinduism and hand over to the world the exemp

knowledge o Vedas, Upanishads and Brahmasutras. Sankara was a child prodigy with a brilliant spiritual intell

The Thread Ceremony (initiation into the Gayatri Mantra) was perormed at his seventh year, and by 16 ye

Sankara began writing commentraries on BhagavdGita, Upanishads and Brahma Sutras. He renounced the wo

at a very young age, and met his Guru Govindapada Acharya in Badarikashram. Upon the command o his Guruwent to Kashi and carried on his work o ounding Advaita (Monothesim) philosophy and successully rebutted

the criticisms leveled against it. He travelled the length and breadth o India, propgating Advaita and in the cou

established mutts in Sringeri, Puri, Dwaraka and Joshi. He revived the Vedic Dharma that was in deterioratio

that time and re-established it in its rightul glory. He has also authored several marvelous devotional texts

Bhavani Stotram, Bhaja Govinda Stotram. Surely, in the words o Sri C. Rajagopalachari, Sankara drank the Oc

o Knowledge and Devotion as easily as a drop in the palm o ones hand.

His intellectial and devotional works are flled with pure and supreme essence o all vedas and upanish

Sankara Bhashya or commentary is considered the ultimate authority, which reveal the highest logic

metaphysics. Some o his works which contain practical spiritual instructions and devotional ways are Viv

Chudamani, Atma Bodha, Aparoksa Anubhuti, Ananda Lahari, Bhaja Govindam, Panchadasi etc. The very esse

o Brahman, in Sankaras words is unlimited Satya (Truth), Jnana (Knowledge), Ananta (Limitlessness), and Ana

(Bliss). Sankara is the exponent o Kevala Advaita. His teachings can be summarised in Brahma Satyam, Ja

Mithya and Jeevo Brahmaiva Na Aparah, which mean Brahman alone is real, this world is unreal; the Jiv

identical with Brahman.

Ater winning over a certain Shakta Commentator, Sankara proceeded to Himalayas, built a Mutt at Jo

and a Temple at Badrinath. From there he proceeded to Kedarnath higher up in Himalayas, and became one w

the Lord Siva in 820 AD, in his thirty-second year. It is beftting to pay tribute to this unsurpassed World Teacher

this day o his advent, remember his lie, be inspired by it, and sing whole-heartedly some o his compositions

festive moments

JagadguruAdi Sankaracharya

(788 - 820 AD)

Kaladi, India

Faith, Devotion and

Meditation these are

mentioned by the Shruti as

the immediate actors o

Liberation in the case o aseeker; whoever abides in

these gets Liberation rom

the bondage o the body,

which is the conjuring o

ignorance.

-SANKARA

Gautama Buddha

(560 - 640 BC)

Kapilavastu, Nepal

On lies journey aith is

nourishment, virtuous

deeds are a shelter,

wisdom is the light by day

and right mindulness is

the protection by night.

I a man lives a pure lie,

nothing can destroy him.

-BUDDHA

A

t a time when Vedic Religion was misunderstood and reduced to a mere set o rituals and sacrifces in the

hands o pedagogical priests, the advent o Lord Buddha took place. On a ull moon day in 560 BC, He was

born as the only child o King Suddhodhana and Queen Maya in the beautiul groves o Lumbini, near the city o

Kapilavastu in the oothills o HImalayas in Nepal. Many auspicious signs preceeded his birth. He was named as

Gautama Siddhartha. Astrologers predicted that this child would either be a Supreme monarch or a wandering

monk, renunciate and an Enlighted One. The king took utmost precaution and brought up the child in extreme

richness, luxury and comort, and keeping away any events or persons that represented old age, pain, suering,

disease and death. He married at sixteen years o age. By Divine Providence, in his twenty-ninth year, he set oot

out o his rich palace and came across a decrepit old man, a diseased man, a corpse and a monk. He realized the

transient nature o worldly lie and was determined to transcend the mind and be enlightened.

He let home and engaged himsel in severe Yogic practises and extreme sel-mortifcation o denying the

body ood and water. He realized he should not go to extremes and torture the body and he started taking ood

in moderation. He sat under a Pipal Tree or the Bodhi Vriksha and took an iron resolve that until he is Enlightened,

he would not leave the place. Maya tried to tempt him in many ways, but he did not yield. Ater seven consecutivedays and nights, he came out as Enlightened Buddha. He said I thus behold my mind released rom the deflement

o earthly existence, released rom the deflement o sensual pleasures, released rom the deflement o heresy,

released rom the deflement o ignorance. He has travelled to many orests, the Kingdoms o Magadha and Kosala,

teaching his doctrine. He told his disciples not to enquire into the origin o world and the existence o nature

and God, but be a silent witness, without any reaction. He spread his insightul meditation Vipassana to seekers

and laymen ar and wide, and made many his disciples. Buddhas lie is an exemplary presentation o Supreme

Renunciation, Discrimination, Meditation and pure Compassion

Buddha revealed the Noble Truth o Suering. As a permanent remedy to suering, he propagated the

Eight-old path- right opinion, right resolve, right speech, right conduct, right employment, right exertion, right

thought and right sel-concentration as a way out o suering. Let us celebrate the occasion o his advent by taking

a resolve to try to be kind, compassionate and lead a pure and sorrow-ree lie.

SANKARA JAYANTI

BUDDHA JAYANTI

b


8/20


Swami Sivananda was a Self-realized

spiritual giant in the modern world.

He was born in the lineage of

Appayya Dikshitar in Pattamadai in

Tamilnadu in the year 1887. From

an young age, he exhibited divinequalities. He completed his studies

in Medicine in India and went to

Malaya to practise his profession and

soon became a succesful, rich and a

very kind doctor. At the age of 35, by

Divine Dispensation, he renounced

everything, went to Rishikesh and

performed severe penance. He

established Divine Life Society and

disseminated spiritual knowledge to

one and all, inspiriting many seekers

through his life and teachings to

realize the Immortal Self within.

Are you aware o a sense o peace and*

strength within which men who are not as-

pirants do not fnd in their everyday lives ?

Do you eel certain that your power o*

discrimination and light o thought have

been steadily growing ?

Is your lie being gradually led to such*

experiences which reveal to you the op-

eration o a will and intelligence other than

your own, the will and intelligence o theOmniptotent Lord ?

Has there come into the conscious ac-*

tivities o your everyday lie, the active unc-

tion o a new delightul angle o vision, a

new perspective, a steadily growing convic-

tion o your dependence upon and intimate

relation with the all-pervading Divinity ?

I your answers to all these ques-

tions or to any one o them are in the ar-

mative, be absolutely sure that you are pro-

gressing, and progressing speedily, in the

spiritual path.

Q1: I I say Sugar, Sugar, I cannot get sugar. I I

ay Rm, Rm, I cannot get God. Is it not ?

: You will have to earn money or purchasing

ugar. Then you will have to go the bazaar to pur-

hase sugar. Here also you will have to get rid o lust,

nger, greed, delusion, pride, jealousy and egosim

nd then repeat Rm, Rm with eeling and single-

minded devotion. Then you shall have Darshan o

ord Rma. But, Rma is within. Sugar is outside. You

will have to give your whole heart to Rma.

Q2. What is the easiest way or concentration ?

: Japa o the Name o the Lord. And a very impor-

ant point to bear in mind in this connection is that

erect concentration is not achieved in just a day;

ou should never despair and give up your eorts.

e calm. Be patient. Do not worry yoursel i themind wanders. Be regular in your Japa. Stick to the

meditation hour. Slowly the mind will automatically

urn toward God. And once it tastes the bliss o the

ord, nothing will be able to shake it.

Q3: How can a person, who has been thinking in

negative way or a long time, change to posi-

ive thinking ?

: Let him start with some positive suggestive

ormulas: I am hale and hearty. I am healthy.

There is nothing wrong with me. I was under a

misconception o my own abilities and capacities.

ow I have realized my real nature. Let him do it

with the help o some person advanced in Yoga or

devotee o the Lord. Let him start with a prayer to

he Lord. Let him make prayer a part o his daily lie

nd a must in lie. All negative thinking will end and

e will become quite natural.

Q4. What are the marks o spiritual progress ?

How can one know whether he is advanced in the

piritual path or not ?

: Peace, cheerulness, contentment, dispassion,earlessness, and an unperturbed state o mind

nder all conditions indicate that you are advancing

n the spiritual path. Spiritual progress is not

measured by Siddhis or powers, but only by the

epth o your bliss in meditation. These are the sure

ests o your spiritual progress:

Is your interest in inner spiritual activity and

uter Sadhana increasing day ater day ?

Does spiritual lie mean to your consciousness

matter o great delight, a delight ar transcending

he happiness that the world o vital pleasures

ords you or oers you ?

MAY I ANSWER THAT ?Q & A WITH

Q5. Difculties and anxieties upset me in e

way. Failure and troubles ace me on every

Domestic duties trouble my Sadhana. What

I do ?

A: Dont be araid. Remember the saying, Eve

will pass away. Write this on a piece o paper in

types and fx it on the wall in your room. Dic

and troubles come and go. Read verse 14 in C

ter 2 o Srimad Bhagavd Gita. Become a hero. S

frm as a rock. Live in the Centre. Live in Om. Lo

Truth. Live in Atma. Nothing can shake you. Di

ties will make you more strong and endow you

more endurance. Mysterious are His ways. Say

will be done.

Q6: Whenever I try to concentrate on the Tr

(between eyebrows) during meditation, I

slight headache. Is there any remedy ?

A: I concetration at the Trikuti produces head

then practice Nasikagra Drishti or gazing at the

the nose. This will relieve you. Do not struggle

your mind. Take rest or hal an hour. I you sti

the headache, close your eyes and then medita

Q6: What is the purpose o singing Kirtans

stantly ?

A: Singing o Kirtans incessantly will produce d

vibrations within and these vibrations are so p

ul as to counteract all external orces distractin

human mind and arrest the wanderings o the m

bringing peace and happiness to the indiv

There is a mysterious power in the Divine Name

singing it purifes the heart and mind and make

Kirtanist God-conscious.

Q7: What is your opinion o the Masters o

Himalayas ?

A: There is a great Master o Masters, the Indw

o your heart. Turn the gaze inwards, withdraw

senses and seek His help. Rest in Him. Identiy sel with Him. Search Him in your heart. Don

to me o these Himalayan Masters in the uture

will be deluded.

Source: May In Answer T

by Swami Sivan


9/20


Brahma-Vidya is the Science o Sciences. The knower o Brahma-Vidya or Science

o Brahman or the Science o Absolute knows everything. His knowledge is ull.

He has the whole experience through intuition or revelation. Take your frm

eat on the rock-bottom o the Upanishadic truths and accept the fndings o science

nly i they tally with the Upanishadic truths, otherwise reject them ruthlessly.

All secular sciences have their own limitations. A scientist works on thehysical plane with a fnite mind and with instruments. He knows the physical laws.

He has some knowledge o the elements, atoms and physical energy. His knowledge is

ragmentary. He has no knowledge o transcendental or super-sensual things. Science

s only a partially unifed knowledge. A scientist iners, investigates and draws exact

onclusions rom his observations. He understands Nature but he knows nothing o

he origin or destiny o Nature.

Who made the sun and gave power to its rays ? Who combined our parts o

itrogen with one part o oxygen ? Who gave power to electrons ? Who gave power

o the atoms to combine into molecules ? Who or what made and bestowed upon the

ltimate particles o matter their marvellous power o varied interaction ? Science does

ot know this great mystery. On the contrary, Yoga is completely unifed knowledge.A Yogi gets inner, divine realisation. He clearly sees with his inner Yogic eye the subtle

udiments o matter. He identifes himsel with the Supreme Being who is the Lord o

rakriti or matter. He gets control over the fve elements. He clearly understands the

whole mystery o creation through direct intuitional knowledge. The scientist lacks

his sort o knowledge. He has only experimental knowledge.

In the matter o evidence in psychological questions, the sense-perceptions

with which science naturally deals are only second-rate criteria and are thereore to be

eceived with caution. The closing o the external channels o sensation is usually the

ignal o the opening o the psychic and, rom all evidence, it would seem that psychic

ense is more extensive, acute and in every way more dependable than the physical.

The business o science is generalisation o phenomena; it is the unction

philosophy and Yoga to explain. Religion is the practical aspect o philosophy.

hilosophy is the rational aspect o religion. The scientist tries to answer the how

the problem; the philosopher and the Yogi attempt to answer the why o it. It is a

mistake to say that such and such an event occurs because o certain laws o Nature.

The laws o Nature do not give any real explanation o the phenomena. A law o

Nature is simply a statement, in terms as general as possible, o what happens under

iven circumstances in a natural phenomenon. Science is only concerned with the

henomena. Science shows a marvellous harmony o Nature. But it is the problem o

hilosophy and Yoga to solve the why o Natures harmony.

Scientists possess a partial knowledge o the universe. They have not

nderstood the whole code o Natures laws. They have no knowledge o the occult

ide o things. They have no knowledge o the astral, mental and higher planes such

s Brahma-Loka or the world o Brahma. The unseen world is o ar greater importance

han the sense-universe which is visible to the naked eye. A ully developed Yogi can

unction on all planes and so he has ull knowledge o the maniested and unmaniested

Nature. The senses, by which you get a knowledge o the external objects, are not ully

eveloped. Thereore, the knowledge obtained is partial. The external senses are exact

ounterparts o the internal astral senses. Scientists have no knowledge o the subtle

udiments o matter. Lie will become uller and richer when one develops this inner

yesight by the practice o Yoga. Just as blood, when seen under microscope, reveals

many mysterious things such as leucocytes, nuclei, pigment, germs and bacilli, so also

he inner Yogic eye reveals many a mystery to the hidden side o things.

perspectiveSCIENCE & SPIRITUA

Scientist versus Yog

Swami Sivananda

Scientists have to learn many things rom the

o the East. Who gave power to the electrons to revolve ?

is at the bottom o these electrons ? Who gave lie to th

or protoplasm ? Who gave intelligence to the cells to semilk or bile or gastric juice rom the blood ? The scientis

still observing and experimenting. They are still groping

darkness. What is the cause o the origin o an impulse ? W

the director o the mind ? What is the cause o origin o thou

Even i all the living scientists were to put their heads toget

solve these questions, they cannot give defnite and conc

answers.

The mind o a scientist cannot work on higher sp

planes. It is gross and impure. It has outgoing tendenc

is flled with desires, passions and worldly impressions

scientist cannot look within, introspect and meditate. Hanalyse the atoms o dierent elements, but he cannot do

analysis. He can bombard the atoms, watch the moveme

the electrons and make discoveries in Nature. But the mi

a Rishi or a Yogi is subtle and pure. It is ree rom worldly de

and passions, rom selfshness, lust and hatred. It is equ

with the instructions o the sages and the Srutis. It is flled

purity. It is ree rom outgoing tendencies. It is ft or d

contemplation. It is properly disciplined in a variety o

through rigorous austerity and sel-restraint. The Yogi unde

a discipline, a rare discipline through the practice o tranq

o mind, control o the senses, restraints, internal and ex

purifcation, etc which cannot be had in the universities.

Can scientifc inventions make us really happy ? T

the question o questions now. What has science done to us

doubt it has added a und o knowledge on the physical p

But this knowledge is mere husk when compared to the kn

edge o the Sel or Brahma-Vidya. All sciences are ounded o

knowledge o Atman.

So

Kingly Science & Kingly Se

Sciensts possess a paral knowledge o

the Universe. They have not understood

the whole code of Natures laws. But a Yo

clearly understands the whole mystery of

creaon through his inner Yogic Eye.


10/20

Satsang with Swami Pratyagbodhanand ji, Milwaukee, April 25-27

A wonderful Satsang was arranged by Spiritual Enrichment Program (SEP) Milwaukee in the month of April. Pujya Sri Swami

Pratyagbodhananda Saraswati, from Arsha Vidya Gurukulam, Saylorsburg, PA visited Milwaukee for three days and made the weekend a

spiritually rewarding one for us. His discourses on Srimad Bhagavatam as well as Meditation techniques were authoritative, interspersed

educative humor, and eye opening. Below are some notes from Swamijis discourses.


A w

Pratyagbod

spiritually re

SatsangNotes

SOME TIPS ON MEDITATION:

Always sit erect, straight. Take support i required but do

not bend the back. Make shoulders broad it increases

breathing

I sitting on the oor, both knees should touch the ground

(as in Padmasana) to give most stability.

Choose a quiet place or a quiet time. Choose the same time

and place or meditation.

Have an asana or you alone in time a samskara will be

built between you and the asana.

Best time or Meditation is Sandhya morning, noon,

evening and midnight.

Be relaxed. Relax the body rom top to bottom ater sitting

or meditation. Focus on each part and tell it to relax (as we

do in Savasana).

Observe the breath. Since breath is ormless, mind also

becomes ormless. Breath becomes long, subtle and

rhythmic. Be like a breathing statue.

Chant your mantra thrice in dierent tune silently. Increase

the silence between two chants.

SOME TIPS ON PRAYER:

To pray we must remember three things (1) God is

Omniscient, he knows everything; (2) God is Omnipote

all powerul (3) God is most merciul and all-compassion

I anyone is on the verge o dying with ailed limbs and

struggling, dont chant Maha Mrityunjaya Mantra. Instea

chant Vishnu Sahasra Nama or others.

I you ask anything o the Lord, tell Him please grant th

only i You deem it is good or me. I it is not good or me

please dont grant it.

Dont chant any Sanskrit mantras you come across; they

may not be good or you and incorrect pronunciation

might change the meaning o the prayer. Take it rom a

Guru. Samputa mantras (recited periodically in between

other slokas) must be picked careully.

Science o Mantras is dealt with in Mantra Maharnava

and Mantra Mahadadhi treatises. Some mantras need

Aachamana, Some need to be told with the Chandas an

name o Rishi.

Do not reveal your mantra to anybody.b

Srimad Bhagavatam Canto 11

The subject matter o Srimad Bhagavatam is J Bhagavan. Bhagavan is unlimited. Bhagavataa Brahmani Proktam iti Bhagavatam

which the Lord Himsel told to Brahma is the Bhagavatam. The parampara o this teaching starts with the Lord to Brahma to Nara

Vyasa to Suka to Parikshit.

King Nimi enquires o Parivrajakacharya (a wandering ascetic) the qualities o aJ Bhagavata or the devotee o Lord. Whatever is the sp

neous expression o a wise man, that becomes the Sadhana or seekers. Some o the glorious qualities o Bhagavatas are below

J Sarva Bhuteshu Yah Pasyed Bhagavadbhavamatmanah Bhutani Bhagavatyatmanyesha Bhagavatottamah He who sees his ow

(who is Hari himsel) existing in all beings as Brahman and realizes that all creations are established in his own Sel which is Brahm

Hari is the oremost o all devotees.

To illustrate the above, imagine a mirror-room that has multiple mirrors so i a person enters the room, a hundred reections o the peJ

appear. An intelligent person knows that the reection is his but he is not in them. He sees the unity in the diverse orms. By contra

dog enters the room, it might take the room to be ull o other dogs and start quarreling with them. The oremost devotee sees the S

the Lord in all the orms in the universe.

J Gruheetvapeendriyairarthan Yo Na Dvesthi na Hrushyati. Vishnor Mayamidam pasyan sa vai Bhagavatottamah Even though the

organs receive their objects o enjoyment he eels neither repulsion nor joyous attraction towards them and looks upon this unive

the Maya o Vishnu, such a devotee is o the highest order.

We have no control over most o the sensory stimuli that come to us. For example the climate, behavior o other people, etc. AcceJ

acts will avoid much internal pain. We cannot change our height, our parents, our siblings, our looks, in act our spouse, our histor

Accepting acts that we cannot change is called Prasada Buddhi. Fact is born out o Order. Order is born out o Laws. These Laws ar

phenomenal laws as well as the Law o Karma. For example, ageing is a act, caused due to the Order named Time which is due t

Law o Karma. Resisting the ageing process will only cause inner pain. Accepting acts is a lie long process; it comes by knowledge

Order and Laws.


11/20

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The term Practice cant be considered a translation o the sanskrit term Sadhana . I we have the understanding o the practice in Adv

Vedanta as Sadhana with immense aith and conviction with one-track mind, then such a practice will be most eective. Here, we are prese

Upadesa Saaram o Sri Ramana Maharshi, which rightly talks about all Yogas.


The te

edanta as

Swadhyaya


12/20


There have been multiple times when I participated in one religious unction or another, attended lectureson a spiritual topic, and came back with a myriad o eelings: What should my relationship with God be?Should I go to Him when I am in trouble? Should I go to Him so that I can stay out o trouble? How do the

apparently disconnected concepts/philosophies given by dierent speakers relate to each other? I have a

ot to learn but I dont know where to start. I am not well versed in shlokas. I dont understand Sanskrit well,

so what can I do and what should I do to make spiritual progress. My mind wanders all over the place when

am supposed to passively witness a ceremony. People around me are talking, discussing politics, recipes or

children. This cannot be the right way to pray, can it?

I ound my spiritual oundation to be shaky. Spiritual discipline was not part o my daily lie. I was aware

o that, but did not know how to fx it. This meant that I would not be able to pass on the right essence o

Hindu Scriptures to my children.

And then I met DidiJi purely by chance. Answering any question o mine in a very logical manner

was not at all dicult or this vibrant and eloquent speaker. Her 14 day lecture series at the Hindu Temple

o Wisconsin (HTW) in 2005, ollowed by another 14 day lecture series in 2006 seemed to take a completely

gnorant person like me rom What is the purpose o lie? to How to achieve perect happiness? This was

done in a sequential manner in a series o 90-minute talks on each day. An eloquent speaker, her mission is

to simpliy the eternal message o Vedas and Shastras and awaken love or God within the hearts o seeking

souls. Her proound lectures not only impart deep knowledge o various Upanishads, Vedas, Puranas, Gita,

Ramayan etc with precise reerences, but they also contain humorous anecdotes and examples rom themodern context that really cater to the audience. When speaking to the children she gives examples that

they can understand and relate to. In a casual setting, she is very competitive when it comes to playing board

games such as charades or participating in the Moorkh Shiromani (The Biggest Fool) contest with chil-

dren. The act that she grew up in Canada helps her relate to teenagers and the challenges they ace growing

up in the west while preserving their cultural heritage and values.

DidiJi was born in India and spent her ormative years in Canada. She graduated rom York University

n Toronto with a degree in languages. DidiJi speaks Spanish and French in addition to Hindi, English and

Sankrit. She is a poetess. Her bhajans are as melodious as her talks are inspiring. Through simple examples,

she drives the point home and makes a long lasting impression. It is easy to remember her quotes in daily

ie, and I eel motivated to apply them. She is easily accessible to an aspiring devotee via the inormation

below.

divine celebritySIDDHESHVARI D

The Divine Celebrity or this months issue is Siddheshvari Devi (ondly known as Didi Ji). Didi Ji is the ounder o Radha Madh

Society, a branch o the worldwide organization, Jagadguru Kripalu Parishat. She has spent the last 20 years traveling the wor

and sharing the proound wisdom o the Scriptures. A vibrant speaker, she combines deep knowledge o the holy texts with sim

analogies and humorous anecdotes, bringing clarity and understanding to the subject. She visits Milwaukee each year enligh

us with her talks at the Temple and holding 2-3 day spiritual retreats, which benet seekers immensely in making progress on

spiritual paths. We are very indebted to this great teacher and present to you her message that has helped thousands o peopl

including, Dr. Deepti Dhingra, here in Milwaukee. Here is what Deepti has to say.

PRECIOUS TIMEA Poem by Siddheshvari Devi Ji

As a child, I was lost in play.

A young man, I went astray.

In middle age, well you know how i

I was busy saving for a rainy day

Now I am old,

Oh how difficult it is , my Lord

I often plan to spend an hour or tw

Sitting and thinking of God, yes I

But my legs ache, my knees swel

So many pills, yet I am not well

Even on my good days, when I sit in

My mind wants to think of the woinstead.

People say I did well in life,

Had wonderful kids and a loving w

A nice house and a cottage on the l

What more could you want, for goodsake?

I had everything a person ever crav

But it is time, not money I should hsaved.

I amassed wealth, but what is the u

I wasted so much time in trivial pur

SUSHRI SIDDHESHVARI DEVI JI

RADHA MADHAV SOCIETY

PO BOX 208

JACKSON, MI 49204

Email: [email protected]

Web: www.radhamadhavsociety.org , www.jkp.org

Be devoted to your Guru. Merge your intellect in His, serve

him in every possible way. Obtain His Grace, or without His

grace, you cannot obtain any spiritual progress and hence

unable to realize the Supreme Lord.

-Didi ji


13/20

It was one very nice sunny sunday aternoon when Tutu, the Song Bird hurriedly ew into Appus hut making all noise possible with heto wake Appu, who was taking a good nap. He was reclining on his bamboo chair and covered his ace with the newspaper Jungle Jhe can have a really good sleep. But Tutu screamed on top o her voice JIMBO and KWIRL are having a verrry nasty fght !! They are almost

each ones tails apart ! Apppppuuuuu ! Get UP ! You are the ONLY ONE who can calm them down. COME ON !

Appu got up and or a moment he elt like going back to sleep. But that his little riends Jimbo - The Baby Elephant and Kwirl - T

Squirrel were having a fght made him determined to get up, and to sort it out. He has to see to it that they have a good riendly sunday

going to school tomorrow. So, he put on his hat, grabbed his walking stick and said surprisingly, Tutu ! Fight between Jimbo and Kwirl ?

believe it. They are best o pals. Where are they now? What happened? Amidst her mumbling jumbling, Tutu managed to give some details

the case.

Those little guys were out there in the Forest Fill-Bill in the morning collecting some wild mushrooms and chestnuts, and som

little treasures, when Kwirl came across the biggest mushroom anyone could ever see. And he was so proud. Samba, Qutie, Bambli, Rani,

and mysel agreed that since Kwirl ound it, he should have it. But Jimbo wanted to have a small share, or it looked so sweety and yummy

then promised to him that i he could give Kwirl a bushel o chestnuts, he can take a share. Poor Jimbo, he has worked so hard to collect a

o chestnuts and that little guy took it all and stored in his hole, and asked Jimbo to come back in the aternoon. So we all went and gues

Appu !! He says Sorry Jimbo ! I fnished all o the mushroom, may be you can have it next time. Jimbo was so disappointed and angry. How

Kwirl go back on his promise ? He took it to heart that his buddy would say such a thing, and so he started tramping on Kwirls house, and

belongings, and Kwirl in turn is jumping here and there and escaping in every possible way. And now, it seems that they can no longer be

said Tutu sadly.

By this time, Appu and Tutu reached the place where all the kid-buddie group assembled watching Jimbo and Kwirl chasing each

When Appu came, everyone shouted and ran to him. Even Jimbo stopped chasing Kwirl and walked graceully to Appu, his eyes ull o tea

you see Appu, what Kwirl did. He took all my chestnuts, and did not give me my share o the mushroom ! Appu saw Kwirl hiding in his ho

listening to every word. Appu then walked to a nearby huge tree with a good shade, sat there, and all his pals sat around him. He got out r

magic pocket, some peanuts and some sugar-candy, and gave to each o them. They were so delighted to have a sweet ! And when they

eating, Appu said To keep a promise, to stick to truth are the greatest wealth anyone could have. Even enemies become riends when one

to ones promise. Do you know the story o The Truthul Cow ?

Everyone was excited about the story, even Jimbo orgot about his share and Kwirl also strained his ears, sitting in his hole, to liste

us please, Appu. Who is the cow ? How was she truthul ?

THE STORY OF A TRUTHFUL COW

Appu started telling the story o a cow, who was truthul even in lie-threatening situations, and who

kept her promise.

There was a Cow in a village, a cow noted or her kindness, sot and calm nature. She had a baby, a

cal just three days earlier, and she was very happy when the cal came to her, nuzzled her and drank her

milk. She was so proud o her little cal. One day, along with other cows, she went or grazing on a green

pasture, hoping that eating such healthy long tall grass would enable her to give more milk to her cal.

And so, even though it was a bit ar-away, she went with others. But beore she let, she told her cal, My

dear child, dont worry. I will be back by evening time, and will give you milk and sing you to sleep. You,

in the meanwhile, play with others. So, saying she went o.


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14/20

The Green Pastures were so beautiul and all the cows were having the grass to their heart-

ontent. So engrossed they were in the delicious grass, that they did not notice a Tiger hiding to pounce upon them

nd have them or a meal. Now, this Tiger was very very hungry because he could not get anything to eat that day.

He noticed that our kind Cow was a bit separated rom the rest; he slowly moved towards her.

Oh, Such a poor Cow ! I am sure The Tiger must have had her. said Jimbo sadly.

Appu continued. Our Cow ran switly. She was so araid and all the while thinking about her cal. But Th

overtook her, and stood threateningly beore her. The Cow was so rightened, and so much out o breath. Jus

The Tiger was about to pounce on her, she said O Dear Kind Tiger ! No one has ever greeted him, The Tiger, w

words; he stood there amazed, and decided to hear what The Cow had to say. The Cow repeated O Dear Kind

have a plea to make. Please hear it and then decide i you want to kill me now. I have a cal who is just over 3 d

He is still learning to walk, and to drink milk, and have a good laugh. I came to these green pastures, so I can be h

give more milk to him and make him stronger. But my ate seems to be otherwise. I I dont return to him, my son

very sad and worried and I am araid he will stop eating the grass altogether.

The Tiger growled, So, you are asking me to just leave you and die mysel our o hunger. NEVER !

The Cow said No, No, Dear Tiger. Please give me an hour time. I will go to my cal, tell him not to worry and give him some last instructions as t

o live nobly and wisely, entrust him to others care, and I will return as soon as possible and then you can eat me. This is my promise to you.

The Tiger said O Cow ! How can I believe you that you will come back. It is unwise o me to let you go, as I am sure you are telling me all this

an escape and be with you son. For anyone, their comort and happiness is more than to ease someone elses hunger.

The cow again pleaded with the tiger, eyes ull o tears, All my lie I have abided by the Truth and nothing but the Truth, O Tiger. I will retur

Give me just an hour or so, so I can see my cal or the last time and return to you. You please wait here. I I go back on my promise, I consider mysel unw

o any respect rom anyone.

The Tiger replied, Okay. You can go and come as soon as possible. But he did not believe in his heart that The Cow would come b

The Cow hurried to her cal in ast steps. When she reached, she hugged her cal, licked his ace sotly, and

old him all that has happened between her and The Tiger. The cal was very sad, but The Cow told him Dear son,

lways stick to Truth. Be kind, Be gentle. Never hurt anyone. Never fnd ault with anyone. Treat everyone with

ove. Dont create any trouble to those who look ater you. These are my teachings to you. I have to leave you

now. So saying she went to other cows, and told them O dear sisters and brothers. My cal will soon become

n orphan. Please take care o him and treat him as your own son. Knowing how kind and loving the cow is,

everyone elt very sorrowul. And she hurried back to the tiger to become his prey.

In the meanwhile, The Tiger has scolded himsel or giving away such a tasty piece o meat or some silly little words rom The Cow, and

bout to go back into the orest when The Cow came and stood beore him, and said, Thank you dear Tiger, or allowing me to see my son. Please kill

atiate your hunger. When The Cow said this, The Tiger was wonder-struck at her power o Truth and said, O Cow, You are the Noblest and Truthul o

have taught me the value o truth. You are my teacher, so I cannot eat you. Thank you. I will fnd my meal somewhere else, please go back to your c

aying The tiger went into the orest.

Appu fnished telling the story and everyone was so amazed at how The Cow kept her promise even in such dangerous

ituations. The Cow has become their hero now. Everyone was discussing among themseleves about how nice it would be to have

hat little cal amidst them, whose mother was so brave and truthul.

Kwirl was also listening to all the story and tears came to his eyes. How stupid and untrue he was today, and how he hurt his best riend Jim

uch a little thing like a stupid little mushroom. He immediately came out o his hiding, went to Jimbo straight, and wiping his tears, said bravely, J

m sorry. Please orgive me. I went back on my promise and cheated you. From now on, I will always be good and Truthul, and will always keep my pr

imbo took Kwirl in his trunk and kept him on his big ear and said , Kwirl, you are my best riend. Sorry or being such a ool today over nothing. Appu w

hat Jimbo and Kwirl have become riends again. Kwirl got his big mushroom out rom his hole, and everyone had a wonderul Party on such a nice

evening.


Story Time With Ap


15/20


Comfortable Vedanta

Swamiji graciously turned to the devotees and jovially remarked: See, today is the frst day o the New Year. I, everyone o gives me something, yours will multiply like anything. Come on....Who comes frst?

Sri Pushpaji o Dehra Dun came orward and oered twenty rupees to Swamiji. What about you, Swamiji pointed t

devotee.

These are all Anithya Vastu (temporary) Swamiji. Why to give all these things? , she replied.

Comortable Vedanta indeed! I you really eel they are Anithya, why dont you throw them away?, Swamiji remarked.

All had a hearty laugh.

Source: Sivananda Day-To-Da

by Swami Santanand

1 2 3 4

5

6

7 8 9

10 11

12

13

14 15

16

17 18 19

20 21

22

23 24

25

26

27

ACROSS:

Another name for Lord Karthikeya (6)1.

Regulation of breath is known as (9)5.

Whose episode in Srimad Bhagavatam demonstrates the impa7.

of the thought that comes to mind just before death? (hint: he

the form of a deer) (7)

In Gita, Lord Krishna says that he is ____ Yagna among all Yagna10.

The sacred pilgrimage tour called CharDham includes BadriN12.KedarNath, Yamunotri and which fourth place?

The great proponent/Acharya of Visishta Advaita philosophy (8)13.

The famous Jagannath Rath Yatra originated from this place in14.

Orissa (4)

The birthplace of Sankaracharya (6)15.

The example quoted in the Gita for withdrawal of senses from 16.

objects (hint: an animal) (8)

The analogy of an inverted Asvattha tree is given to represent t20.

The Tree of Samsara is to be chopped by the weapon named21.

[English; Ref Gita Ch 15] (10)

The abode of Lord Vishnu23.Who is the teacher of Brahma Vidya in the Katha Upanishad (426.

Siksha, Bhrigu and Brahmananda are three Vallis (portions) of w27.

Upanishad (10)

DOWN:

A form of devotional poetry sung in Marathi by saints like Tukaram (6)2.

Actions performed as this do not bind [Sanskrit; Ref Gita] (5)3.

Sacred place of pilgrimage on the bank of Ganges; abode of Lord4.

Viswanatha

The great sage of Dakshineshwar (11)6.

Upadesha Saram is a text written by (6,8)8.

Surrender to the Divine (Sanskrit term)9.

To whom was Srimad Bhagavatam retold to by the Sage Sukadev? (9)11.

In the Gita, Lord Krishna says two things prompt a person to commit15.

papas even unwillingly? One is Kama or desire. What is the other?

(Sanskrit, 6)

The place of origin of the sacred river Yamuna17.

Who teaches Brahma Vidya to his son Swetaketu in the18.

Chandogya Upanishad (9)

The Upanishad that conducts enquiry on lines of By whom o19.

By what (4)

One of the five Prana Vayus of the body that aids in digestion 22.

Aunt and devotee of Lord Krishna; mother of Pandavas (5)24.

Skill in action is called this (4)25.

Winner gets a Prize ! Email us with complete Answ

You may need to add A at the end of some words, like San

needs to be written as Sank


16/20


Asana & Ahara

NATURAL REMEDIESONYOUR KITCHEN SHELF

India is home to a wonderul treasure o medicinal plants, and is also the origin o a well-documented system o Ayurveda or a healtHimalayas, the spiritual center o India is an amazing collection o rare gems o horticultural varieties, that possess miraculous powers in

diseases and saving lie. Indian Cuisine also incorporates several herbs and spices, a method which has been handed over rom many g

tions. In this issue, we ocus on some o the medicinal healing properties o several common items ound on our shelves, which can be su

ully used or treating small ailments.

CHAKRASANAOR WHEEL POSE

STEP 1:Lie down on the oor

with hands resting on your

sides and knees bent. Bring

your eet into your buttocks

as close as possible, but all the

time taking caution that the

soles o the eet are not bent

and the eet is at on the oor

Chakra or Wheel Pose is considered one o the best exercises or back and spinal muscles giving exibility and suppleness to the body m

and increasing the strength in the arms and back. This can be regularly perormed as a part o the daily yoga routine. Ater perormin

asana, it is advised either to perorm a small version o orward bend or to take a 30 sec to 1 minute rest in childs pose to give some rest

back muscles. Swami Sivananda said He who practices this Asana will have perect control o his body. This Asana is considered very

izing to all the chakras or energy centers in the body starting rom the base o the spine extending to ones head. At the completion

Asana, one is sure to eel relaxed, revitalized and exhilarated. When you frst learn to arch backward into the pose you want to minim

distance you have to drop down. Bring your body down as low as possible by spreading your legs wide apart and bending your knees

importantly, center your weight in your knees as you arch back. Place your hands and eet the same distance apart and hold the pose st

or one to two minutes.

STEP 2:Raise your arms, bend

them backward and place

your hands down behind your

shoulders, fngers pointing

toward your eet. See to it

that the distance between

your eet is the same as the

distance between your hands

STEP 3:Inhale, and lit your

hips and pressing down your

hands, place the top o your

head on the oor. Make the

body tangential to knees and

rest in this position.

STEP 4:Lit your hips urther

up, bend your back and draw

your head in touching with

the ground while support-

ing your body weight with

the eet and arms. Imagine

yoursel as a table with our

legs well placed.

STEP 5:Inhale and straight

your arms, liting your hea

Raise your hips up high an

breathe normally in the po

Rest in this pose or a peri

o 1-2 minutes and slowly

draw yoursel down to com

out o the pose.

BENEFITS:

Tones the whole body

Strengthens the shoulder, upperback and spinal muscles

Revitalizes the Energy Centers

Reerences:

The Sivananda Companion to Yog

http://www.abc-o-yoga.com

1. BASIL: Holy and medicinal, the leaves are said to be o high purifcatory and cleansing value. Two to three

leaves taken orally daily will help scavenge the oxygen radicals accumulated in the system and thus protects

cells rom death.

2. GINGER: A widely used root, it is said to improve upper gastrointestinal symptoms, gastric emptying and

motility in humans. It is also used as a sae relie rom pregnancy-related nausea and vomiting, and motionsickness. It is also believed to inhibit cell growth in cancer-causing cells.

3. TURMERIC: Most commonly used in Indian cuisine, it is one o the powerul natural anti-inammatory

and anti-bacterial medicines. Turmeric paste is a popular home remedy or treatment o inammation andwounds and other skin lesions. It is also evaluated or its anti-cancer and anti-diabetes properties.

4. CLOVE: Reerred to as Lavanga, it is used widely or adding aroma to the ood. It is used or reducing any

toothaches by acting as a local anaesthetic. It is also reported to possess anti-oxidant and vascular protectiveproperties when consumed in moderation.

5. FENUGREEK: Recently medical journals have published that enugreek is also eective in treating cho-lesterol, gastric ulcers, thyroid problems, diabetes and believed to promote endurance capacity o the body

to stress and exercise.

6. CURRY LEAVES: Apart rom adding avor to Indian cooking to add avor, the poultice o curry leaves is

used or treating skin irritations, poisonous bites. Taken orally, they are proven to reduce stomach upsets.

7. FENNEL SEEDS: Very commonly used or its treatment o digestive disorders. Add a pinch o salt to two to

three teaspoons o these tiny seeds and chew them well, which will really ease the stomach.

8. PEPPER: There can be nothing like a cup o hot milk mixed with pinch o powdered pepper and turmericwhen one has a cold spell. It is also used eectively or constipation, indigestion, toothache.


17/20


Special Features of the Month

k o the

Month

Online Book

Divine Lie Society, Rishik

dio o the

Month

Set o 2 Cassettes

Rs. 70

Chinmaya Mission

lody o

the

Month

KINGLY SCIENCE KINGLY SECRETby Sri Swami Sivananda True to its name, this book is an encapsulation o wonderul gems o wisdom rom the mightypen o Sri Swami Sivananda. The world is seen dierently and correctly only by the realized souls. When

such an exalted person out o compassion to mankind shares his insight into the workings o the universe,

that is an epic and a treasure to be cherished. Great acts that are usually hidden or the common man are

thus revealed.

Kingly Science Kingly Secret is such an epic that reveals numerous secrets about lie. It iswritten in the orm o a commentary on various topics taught in the Bhagavad Gita by Lord Krishna.

Spanning 230 pages and with 44 chapters, the secrets taught by Lord Krishna in the Gita are brought out

with detailed explanations and relevant examples. The fery spirit o renunciation and Vedantic wisdom

are ound in every paragraph o this book and is a must read source o inspiration or all spiritual seekers.

The glory o Swadharma, the technique o Karma yoga, the mystery o death, a dying mans

thoughts, the our types o devotees with examples are just some o the topics covered in detail in this

book. Sri N. Ananthanarayanan has done a remarkable job o compiling this volume rom the works o

Swami Sivananda. Published by Divine Lie Society, Rishikesh in 1981. This book is also available or ree

download at www.dlshq.org website.

SONG OF IMMANENCE OF RAMby Sri Swami SivanandaOM Sri Ram, Jaya Ram, Jaya Jaya Ram, Sri Ram, Jaya Ram, Jaya Jaya Ram

In earth, water, fre, air and ether is Ram - In the heart, mind, Prana and senses is Ram !

In the breath, blood, nerves and brain is Ram - In sentiment, thought, word and action is Ram !!

Within is Ram, without is Ram, in ront is Ram - Above is Ram, below is Ram, behind is Ram !

To the right is Ram, to the let is Ram, everywhere is Ram - Vyapak is Ram, Vibhu is Ram, Poornam is Ram !!

Sat is Ram, Chit is Ram, Anand is Ram - Santi is Ram, Sakti is Ram, Jyoti is Ram !

Prem is Ram, mercy is Ram, beauty is Ram - Bliss is Ram, joy is Ram, purity is Ram !!

Reuge, solace, path, Lord, witness is Ram - Father, mother, riend, relative, Guru is Ram !

Creator, preserver, destroyer, redeemer is Ram !!

The goal ultimate o one and all is Ram - Attainable through Sraddha, Prem, worship is Ram !

Accessible to devotion and surrender is Ram - Approachable by prayer, Japa and Kirtan is Ram !!

Hosanna to Ram, glory to Ram, victory to Ram - Adorations to Ram, salutations to Ram, prostrations to Ram !!

OM Sri Ram, Jaya Ram, Jaya Jaya Ram, Sri Ram, Jaya Ram, Jaya Jaya Ram

RAM AND NAM - IMMORTAL TWINSby Sri Swami Tejomayanand Ram and Nam Immortal Twins is a set o two audiocassettes that containcourse by Sri Swami Tejomayananda on the power o Gods Name. Based on Goswami

dasjis Ramcharit Manas this discourse dwells on one o the most potent means o obt

sel-realization in modern times, which is, taking the name o the Lord. The glory and

o Nam is one o the best-kept secrets and has been revealed by God and His messeng

cannot be easily understood by a dry scientifc mind.

Goswami Tulasidas deals with the greatness o Gods Name at length at the s

Bala Kanda in Sri Ramcharit Manas giv

divine ambrosia may 2008

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Transcript of divine ambrosia may 2008