arsha vijnana gurukulam

SaUKTaa Sukta Winter 2010 Volume III No 3

Inside this Issue

Article by Pujya Swamiji
Article by Sadhviji
Gurukulam News
Pujya Swamijiʼs 80th Birthday
Purna Vidya Program
DC: Inauguration with Pujya
Swamiji
MN: Rathakalpana Discourse
OR: Public Talks- Freedom
from Emotional Disturbance
MD: Retreat - Freedom from
Stress
DC: Aparokshanubhuti
Classes at SSTV
Reflections
Rathakalpana Reflections
Taittiriyopanishad Classes
Navaratri
Poem: To Mukambika Devi
Regular Features
Satsang with Sadhviji
Sadhvijiʼs Online Classes and
Travel Schedule

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 HAPPY DIPAVALI
HAPPY DIPAVALI
MAY YOUR TO ALL
LIFE BE FILLED OUR
WITH READERS
PROSPERITY,
KNOWLEDGE, LOVE
1000 per AND PEACE
month

APPEAL FOR PLEDGES

The  Festival  of  Dipavali,  particularly  Lakshmi  Puja  Day,  in  the  Hindu  Tradition  is  a  time  to  share  one's  
abundance.  The  law  of  abundance  operates  through  giving.  The  more  one  gives,  the  more  access  to  Lakshmi  
one  has,  the  more  one  is  given.  On  this  holy  occasion  of  the  annual  worship  of  Goddess  Lakshmi,  we  are  happy  to  
let  you  know  that  the  gurukulam  is  expanding.  We  are  making  a  new  beginning  in  the  DC  metro  area,  and  are  renting  a  
house  for  the  purposes  of  offering  Vedanta  classes  and  retreats.  We  are  still  looking  for  pledges  to  meet  the  monthly  
expenses  of  rent  and  utilities.  Helping  to  establish  a  gurukulam,  the  seat  of  the  highest  knowledge  of  oneself  as  Brahman  -­‐-­‐
limitless  and  whole-­‐-­‐  is  the  most  exalted  form  of  giving.  I  appeal  to  all  of  you  to  remember  Arsha  Vijnana  Gurukulam  during  this  
Dipavali  and  extend  your  sharing  in  the  form  of  monthly  pledges  by  selecting  a  level  of  giving  suitable  to  you  from  the  list  below.  All  
gifts  are  tax  deductible.  Please  email  me  at  arsha@verizon.net  with  your  pledge,  after  putting  the  words  "pledge  statement"  in  the  
subject  line.  Please  give  your  name,  address  with  your  pledge  statement.  At  the  very  least,  please  pledge  at  least  1  or  2  dollars  per  day.    
Alternatively,  you  can  also  donate  by  visiting  the  website  www.arshavm.org

$  1  per  day  -­‐-­‐Less  than  the  price  of  a  cup  of  tea  at  Starbucks  ($  365  per  year)
$  1.60  per  day  -­‐-­‐Less  than  the  price  of  a  cup  of  plain  coffee  at  Starbucks  ($  50  per  month,  600  per  year)
$  3.30  per  day  -­‐-­‐Less  than  the  price  of  an  afternoon  movie  show  ($100  per  month)
$  5  per  day  -­‐-­‐Less  than  the  price  of  dinner  for  one  person  ($  150  per  month)
$  250  per  month
$  500  per  month
$  1000  per  month

Additionally,  you  can  also  sign  up  for  seva  activities  between  1  and  5  hours  per  week,  depending  upon  your  schedule.  
Seva  activities  include  upkeep  of  the  gurukulam  premises,  yard  work,  shopping,  cooking  for  retreats  and  functions,  
and  bringing  bhiksha.  To  sign  up  for  seva  activities,  please  send  an  email  with  you  name,  and  phone  number  
to  arsha@verizon.net  with  "Seva"  in  the  subject  line.  Please  indicate  what  you  are  willing  to  do,  and  
how  much  time  you  can  spare  per  week.
On behalf of Pujya Swamiji, I extend a big thank you in advance to
all those who are contributing towards the Gurukulam.

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 Assimilating Vedanta
by Pujya Swamiji Dayananda
What is it that inhibits the assimilation of Vedanta? My students have
enlightened me on how to make it work. I work with the students; I
watch them; I help them out; I listen to them; no matter what mistakes
they commit, I remain non-judgmental. In type II diabetes, insulin
secretion, which maintains the sugar level in the body, is produced
and regulated by the pancreas. In one form of diabetes the pancreas
cannot produce insulin properly, and then one has to take the insulin
from outside. In a second type of diabetes, there is nothing wrong
with the pancreas; the insulin is produced, but the cells are not able to
make use of the insulin. This is where the Ayurvedic medicines can
help. Thus, you need not take insulin, but you try to process the
insulin. Insulin is there but the assimilation does not take place. This
second type of diabetes is similar to the position of a Vedanta student.
Vedanta is there, but the assimilation does not take place. What is
required to assimilate Vedanta? This is something that I have a lot of
experience in understanding. As a seeker, I had experience and as a
teacher I have experience, which is more rewarding.
I know that Vedanta works. It works in a two-fold manner: I can let in
only that much as I can let out and the love for atma must be there. In
the Upanishads you have stories, akhyayikas, where the father talks to
the son or the husband talks to his wife etc. In the Brhadaranyaka
Upanishad (4.5.6), the teacher, Yajnavalkya, says "atmanastu kamaya
sarvam priyam bhavati" to his wife, Maitreyi, whom he loves. He
talks responsibly and gives the best for the beloved. What he teaches
Maitreyi is hitam (what is good for her) even though he is about to
leave her to pursue a life of sannyasa. This kama is a very beautiful
word. Kama can be the object of desire, or you can take it as a desire.
The object is desired because of some fascination. It is the meaning of
words like ‘priya’, ‘ishta’, ‘raga’. Their common meaning is
‘something that is pleasing’. Atma, the self is the most loveable;
therefore, atma is ananda svarupa, essential nature of happiness or
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fullness. Ananda svarupa is atma; therefore, atma is the most loveable.
It is said in both ways.
This is given in the sampradaya, tradition. It is okay, but my argument
is this: whatever evokes the pleased self, I love. With the
sampradaya's argument, one can raise objections like some people are
willing to give up their lives for another. Then, they have to say that
giving up something for the sake of the other is what pleases the
person. Thus, they go all around to get back to the fact of the atma
being the most loveable.
Vedanta does not work unless you love yourself. And unless you clear
the kashaya, the unconscious inhibitions, which denies self-love, and
converts it, as it were, to a form of self-loathe, you cannot love
yourself. Therefore, you start with self-care. Self-care begins with
what one considers their-self to be. One woman asked me for products
for the skin containing natural ingredients. For her, self-care starts
with skin care. Then, you go to health care, then yoga, then mental
health care through therapy etc., then "Atma va are drshtavyah,
shrotavyah, mantavyah, nididhyasitavyah." The self, my dear
Maitreyi, should indeed be known – should be heard of, reflected on
and meditated upon, says the sage Yajnavalkya.
First care for yourself, and then you will understand yourself. Self-
care is equal to self-love. Self-love is as good as you have love for
others. Running away from the world will not work. The more you
run away from the world, the more you run away from yourself.
Swami Chinmayanandaji once told me, "The more you want to run
away, the more you need to be here." He said this thinking of what
was good for me, not because he wanted me to do some work. He did
not put his self interest in advising others. Never. It took years for me
to understand that and I worked and worked. I never stopped. Now,
nothing works in my body anymore. My left eye does not work. My
throat is gone. I cannot lift anything. Nothing works, but nothing
stops. I cause despair to all the doctors! They should marvel, but
instead of marveling, they despair. Now every day is a grace. As long
as my head works, I can continue to work.
What one has to learn is how to work in the society. Make use of
yourself. Give until you exhaust yourself until you give everything. The Significance of Lord Ayyappa
The more you give, the more you love. The more you love yourself,
the more you understand what is going on. This is the intake of
medicine to energize the system. Then, your clarity increases. The
work involves both sharing this knowledge and doing things that will
open up the heart. Seva and care involve whatever you can do to
people around you. If you are not able to teach Vedanta, you can
practice right values and attitudes to better assimilate the teachings.
For instance, you can cultivate objectivity towards things such as
money: Money is Lakshmi Devi. You can share that attitude. You can
practice seeing everything in your life as Ishvara.
There is a story that after completing the Brahmasutras, Sage Vyasa
felt sad. Narada came and told him to write the Bhagavatam. Come
on, how can this be true: Vyasa felt sad after writing the Brahmasutras
and after writing the Bhagavatam he was okay? This is not possible.
The Bhagavatam was written by a pundit, not by Vyasa. Similarly,
people will say that I first taught Vedanta and then I started the AIM
for Seva! We have a volunteer movement. It is a great avenue to work
for. In the process we grow and understand, and make people benefit.
It all has to do with love for the atma.
In the Hindu tradition, especially in South India, people venerate Lord
A yogi by ashtanga yoga gets ananda-anubhava and reaches a state of Ayyappa, considered to be an avatara of the Guru, an incarnation of
laya, absorption. A musician can also reach such a state, and can Ishvara in human form, whose purpose on this earth was to impart to
transfer it to those listeners who know music. Therefore, music is human beings brahmavidya, the knowledge of oneself as whole and
superior to yoga. Thus, a musician can cause a thousand people to limitless. Brahmavidya is the ultimate knowledge that one can acquire
reach a state of laya. Similarly, seva has the capacity to bring laya. If in a human body. To imbibe this knowledge, one first needs lessons in
you can make a person feel happy, you can make the person grow devotion, surrender, and dispassion, which are important prerequisites
spiritually. You have to make the person feel cared, not scared. One to gaining brahmavidya, the ultimate knowledge of oneself as
who does seva is happy, as one reaches a state of absorption by limitlessly whole.
working for others. Seva is of paramount importance in assimilating
The Upanishads unanimously proclaim that the goal of the human
Vedanta; the shastra, the teachings, are the primary sadhana, the
being is to discover oneself as Ishvara. Therefore in the Hindu
means for gaining nishtha, abidance in the knowledge.
tradition, Ishvara, God, is not a matter of belief, but a reality that needs
to be understood through a committed pursuit of the knowledge with
the help of a qualified teacher.

4
The committed pursuit of any branch of knowledge assumes some heavenly stay also comes to an end, and one reenters the world of
prerequisites. In contemporary India, for instance, even for gaining mortals-- kshine punye martyalokam vishanti.
admission into kindergarten in certain prestigious schools, the child The incarnation of Lord Ayyappa offers us great lessons in the gain of
has to already know some nursery rhymes and numbers, what to talk viveka and vairagya. Since childhood, the story goes, Lord Ayyappa
of the pursuit of brahmavidya, the ultimate knowledge. In fact, self- was of a contemplative disposition, preferring to spend time in nature
knowledge, brahmavidya, is the only thing to pursue. “Brahma rather than enjoy the palatial comforts afforded by his royal adoptive
satyam, jaganmithya.” Brahman alone is self-existent, and everything parents. Ayyappa had a younger brother, the biological child of the
else is dependent upon Brahman. Therefore, although one is royal couple. Being the older of two brothers, Ayyappa was
preoccupied with various things in life, in and through these varied considered by his father, the Pandalam King, as the heir to his throne.
pursuits, what one really seeks is the sense of wholeness centered on The Queen wanted her biological son to be crowned as the Prince
the self --the ultimate thing that there is to want in the world is Regent instead of
oneself. The self is “siddha vishaya,” something that is already Ayyappa, the foster son.
gained, for one is the self that is already whole and non-wanting. Due Therefore, with the help of
to avidya, the person searches all over for that which he or she already some unscrupulous
possesses, much like someone who forgets that the eyeglasses are ministers, the Queen came
perched on the head, and looks all over for them. Being the possessor up with a plan to dispose
of the eyeglasses, one still misses having them, and similarly, being off Ayyappa. The Queen
the limitless self one still feels subject to limitations. feigned a chronic and
The prerequisites for gaining brahmavidya, therefore, begin with debilitating headache. A
viveka, the wisdom to discriminate between nitya and anitya. What local vaidya bribed by the
one seeks is the infinite, and whatever one pursues is time-bound, ministers was called and
thereby creating a means-ends incompatibility. The means that one “diagnosed” the illness as
follows should lead one to the desired end, but the pursuit of limited, fatal. He said that the only
time-bound gains can never yield the limitless, because the limitless is remedy that could cure the
uncreated. Since the timeless is already gained, the focus is on having Queen was a potion that
the discrimination to the understanding that the seeker is the sought. contained the fresh milk of
Even if one is endowed with viveka, is sure of what one wants, due to a tigress.
self-ignorance, one finds that one is still habitually attracted to dead- Ayyappa offered to go and
end pursuits –artha-kama gains to be enjoyed in this life. Some people fetch the milk of the
manage, with the help of grace, to steer clear of artha-kama pursuits tigress for his mother, but
in this life, but get stuck seeking heaven, or some loka in the the King became very sad. He knew that it was a really dangerous
hereafter, thinking that it is a permanent solution to samsara. The gain mission, and that Ayyappa might not return. Legend goes that
of heaven is not moksha. Like other things in life, heaven is also a Ayyappa set off to the forest, and in a few days reappeared at the
karmaphala, the result of action. Being a product of action, it is finite, palace, riding a fierce tigress, followed by a pack of her cubs. All the
and when the punya that takes one to heaven is exhausted, the people in the path ran for their lives, as the tigress wreaked havoc in

5
the palace grounds. The King, who had by now come to know of the
scheme of his wife and the ministers, fell at his feet and begged for
mercy and forgiveness on behalf of his queen. He also invited
Ayyappa to ascend the throne.
Ayyappa declared to the King that he was repairing to the forest and
that he had no use for a kingdom. He then
instructed the King in brahmavidya and
advised him to build him a shrine in the forest,
where people could come from far and wide
with devotion to prepare their minds for
brahmavidya by gaining his grace. This is the
story of how the famous Sabarimalai temple,
the main seat of Lord Ayyappa in India, was
constructed.
The story of Ayyappa is endowed with rich
metaphors for the gain of self-knowledge.
Ayyappa's early life is an embodiment of
viveka and vairagya. His fearlessness and his
dispassion are exemplary. Being free of desire,
Ayyappa was unaffected by scheming of the
ministers and his foster mother. The tigress
symbolizes ignorance, avidya, and her cubs the
offspring of ignorance, namely kama, desire,
karma, addiction to action to fulfill the desires,
karmaphala, results of action that bind one to
further action, and finally punarjanma, the
cycle of rebirth. One is born in ignorance, and
therefore is afflicted with a sense of limitation.
All desires that arise in the mind are centered
on seeking approval and overcoming the sense
of limitation. Desire leads to action, and action produces results,
punya and papa. Results of action bind one further to samsara.
Ayyappa's riding of the tigress symbolizes mastery over self-
ignorance. Just as the wild tigress wreaks havoc over the palace
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grounds, similarly the cause of all fear and terror of samsara is due to
self-ignorance, as a result of which one identifies with limited notions
of oneself which take over one's life and are the cause of all terror and
sorrow. Alternatively, the tigress can represent the instinctual
dimensions of one's nature. Riding the tigress therefore means
acquiring mastery over the bestial aspects of oneself, as kama,
krodha, lobha, moha, mada, and matsarya, and
learning to manage desire, anger, greed,
delusion, pride and jealousy.
The acquisition of viveka and vairagya, the two
important precursors for gaining the knowledge
that gives moksha, cannot happen without
shradda and bhakti, devotion and surrender to
Ishvara. When the one who feels afflicted with
limitations surrenders to the altar that is
limitless, all limitations melt away, because
limitations and limitlessness cannot coexist in
one place at the same time. Seeking the grace
of Ayyappa, an embodiment of self-knowledge
prepares the mind for the study of
brahmavidya.
Lord Ayyappa is the embodiment of both
Vishnu and Shiva, a unifying force who, by his
very presence, dispels dvaita, duality. He is
seated in an austere yogic pose, perched with
his feet on the ground and his thighs held
together in a band. The lower half of the body
symbolizes austere religious disciplines, while
the upper half assuming a teaching posture,
depicts the chinmudra –the index finger and
thumb of the right hand touching each other and the other fingers held
erect, teaching the mahavakya, “tattvamasi,” you are that which you
seek –the cause of the universe, Brahman. The seated pose
symbolizes the connection of religious disciplines and self-
knowledge. All forms of tapas, austerities are for the sake of
preparing the antahkarana, the mind, for the knowledge of the
self. Only when the austerities are undertaken with this spirit, they
bear fruit. The study of brahmavidya without religious discipline
is like seeds thrown on rocks; and religious disciplines practiced
without a committed pursuit of self-knowledge, is akin to getting
all dressed up without having a place to go.
The traditional method of worship of Lord Ayyappa is unlike the
worship of other devatas, in that it is marked by severe austerities
lasting for forty-one days, and culminating in a pilgrimage to the
Sabarimalai temple. During this time, the worshipper lives like an
ascetic, practices renunciation, vairagya, and leads a life of
introspection. Minimalism is practiced with regard to personal
upkeep including food and dress. This is in keeping with the
Upanishadic statement, “Yajnanena, danena, tapasa, anashanena
brahmanah vividishanti,” which means that the people committed
to dharma engage in the practice of fire ceremonies, charity,
religious austerities and fasting, for the sake of gaining self-
knowledge.
The period of forty-one days is a mandala, an auspicious cycle of
time. If one is able to sustain a practice for this length of time, it is
an accomplishment, for the forty-one day vrata carries with it the
blessing that the devotee would be able to become an
accomplished renunciate totally devoted to the discovery of
oneself as the whole. In the everyday, one's life is marked by the
pursuit of action and result, karma and karmaphala. The
karmaphalas are in the form of papa and punya, results of good
and adharmic actions respectively that accrue in the individual's
account, and bind the jiva to future births. Papa, or the results of
adharamic actions tie the jiva to rebirth, no doubt, but punya, the
results of good action, are also equally binding. Punya is a golden
shackle. It serves up samsara on a golden platter with a bit of
relish, that is all. In a symbolic gesture of renouncing both the
punya and papa, the devotees carry a cloth bundle with two
compartments on the head called irumudi filled with various
offerings as they make the arduous trek to the hill temple.
7
Through the offerings, the devotees surrender their storehouse of
punya and papa at the feet of the Lord. This makes the way for
atmasamarpanam, surrender of the individual to the total,
symbolized by the pouring of a ghee-filled coconut on the Lord at
the end of the journey. In fact, the individual is included in the
total, but feels separated due to ignorance.
The journey to the Ayyappa shrine is the metaphorical return of
the jiva to its source, the Lord. When the Lord sits in the form of
the Guru, the teacher, this return becomes even more meaningful,
indicating the fact that returning to the discovery of oneself as
limitlessly whole cannot be accomplished without seeking the
help of the teacher. The teaching of “tattvamasi,” is symbolized
by the chinmudra. In the structure of the human hand, the four
fingers seem to have a natural affinity with one another, while the
thumb seems to be away. The index finger is the accusing finger,
the finger, which symbolizes the ahankara, the ego. The three
other fingers stand for the body, mind, and senses. The ahankara's
tendency is to remain identified with the body-mind-sense
complex, and hence mistake itself to be limited and finite. The
thumb is asanga, unassociated with the four fingers, and yet
without the help of the thumb, one cannot even pick up a simple
object. The thumb stands for Brahman, consciousness, the truth of
oneself, the source of the whole jagat, and the only thing that
exists. When the ahankara, the ego is taught to identify with the
truth of oneself, one is enlightened, and the circle is complete.
This is the significance of the chinmudra displayed by Lord
Ayyappa. The devotee of Ayyappa is not just a mumukshu, a
seeker of liberation, but a jijnasu, a seeker of knowledge. The
blessings of a qualified teacher of brahmavidya and the removal
of all obstacles to this knowledge are the only things to seek from
the Lord. I pray that the vratam for Lord Ayyappa undertaken by
all the worshippers are free of all obstacles, and that the devotees
are blessed with self-knowledge and freedom.
Courtesy Sri Siva Vishnu Temple, Washington DC
 Pujya Swamiji’s 80th Birthday Celebration
Arsha Vidya Gurukulam, Saylorsburg 2010

8
 Pujya Swamiji’s 80th Birthday AVG, Saylorsburg
by Kiyu Makishima
On August 15, the 80th birthday of Pujya Swamiji Dayananda
Saraswati was celebrated at Arsha Vidya Gurukulam, Saylorsburg.
Around 3000 devotees from all over the world filled the ashram to
show their respect and love for Pujya Swamiji.
There were four days of celebrations including special pujas
conducted by the priests and artistic presentations of Indian music and
dance. All the performers were highly skilled, but the highlight for me
was the AVG Young Adult dance performance. The young adult and
child performers were all raised in the Gurukulam where they have
learned the treasures of Hindu culture and Vedic values.  was Pujya Swamiji
Throughout the celebrations, Pujya Swamiji gave classes and satsang.
On Swamiji’s 80th birthday, which was also the Gurukulam’s 24th
anniversary, Swamiji spoke on uddharet atmana atmanam - May One
Lift Oneself by Oneself. As always the talk was beneficial for all.
Using stories laced with humour Swamiji said that the feeling of
alienation one suffers from can be neutralized by bringing Ishvara
more into one’s life. Equally important is to develop an objective way
of thinking.
I pray for a long and healthful life for Pujya Swami Dayanandaji, so
we can all continue to receive his blessings.
9
Purna Vidya Program: AVG, Saylorsburg
by Ramagiri Rondeau
On Friday evening,
August 13th, I was on a
plane traveling to
Lehigh Valley
International Airport,
destined for Arsha
Vidya Gurukulam in
Saylorsburg,
Pennsylvania. Sunday
Dayananda Saraswati’s
80th birthday
celebration. A few weeks earlier, the idea that I might be taking a
week off to travel to the ashram for the first time and spending a week
there at a class retreat was nowhere in my awareness.
It was an email from Sadhviji, suggesting that I take advantage of the
“Purna Vidya” program that she and Puja Swamiji would be co-
teaching, that brought me to this point 30,000 feet above Oregon. My
first thoughts after receiving the email were all, “I can’t do this”. It
will cost too much. How can I take the time off from work? It seems
wrong to vacation without my wife. It will cost too much. But Guruji
was giving the invitation and not going was clearly not happening.
I arranged my flights and contacted the ashram to request shelter and
transportation. “Oh”, I was told, “We will be so crowded and busy.
Sunday is Swamiji’s birthday. Can you arrange to get to the
Gurukulam on your own?” Well, no, but I could trust that Ishvara
would provide. I prepared to stay one night at a motel a one-mile
walk from the airport, and to hitchhike to Saylorsburg on Sunday. I
learned that I could ride the Lanta Bus system from near the hotel to
Highway 33. A man in a dhoti hitchhiking to Saylorsburg should
certainly get a ride.
Ishvara did provide and before leaving Eugene, I had an offer of
transportation from Faith and Sita, her mother, who would also be
staying Saturday night in a nearby hotel. Sunday, not having spoken
that morning by phone to Faith about our schedule, I checked out and
walked into the parking lot just as they were driving in. Hardly more
than a half hour later, we were arriving at Arsha Vidya Gurukulam.
I have never been to India. To go there has long been my sole travel
desire. Our arrival at the Gurukulam was as good as getting to India.
I was delighted by the many people there -- so many faces of Bharat,
so many saris,
two huge pandals
(tents)! The first
day of a week-
long retreat
immersed in
Vedic culture,
hearing about
“Purna Vidya”,
the complete
knowledge:
could heaven be
any better?
Sitting among
hundreds of others and with nine or ten other Eugene satsang students
and Sadhviji nearby, I had my first darshan of Swamiji as the rain
sounded upon the tent. There was great joy in the masses of devotees
there to celebrate Swami Dayananda Saraswati’s 80th birthday.
In the days to follow, we who were there for the “Purna Vidya”
teaching had the opportunity to see and hear Swamiji numerous times.
We sat with him in his rooms. He sat with us in the daily classes.
Several days, he ate with us in the dining hall. Early in the week
Harinder asked me if I could support the idea of inviting Swamiji to
Eugene. “Yes, of course”, I said, and then spent some time quietly,
fearfully, pondering how much work and difficulties we would
encounter to make this possible. A day later, Harinder told me that she
and I were to see Swamiji privately after lunch. I swallowed my
tongue. Still, when the time came and the two of us were alone with
Swamiji, my tongue worked well enough to say we were students of
10
Sadhviji’s from Eugene and it was our desire that he come to Eugene.
“Yes, I will come:” the words entered our ears and filled our hearts.
So simple it was.
During the week, our teacher Sadhviji and her teacher Swamiji spoke
to us about the heart of the traditions of India, where everyone grows
up exposed to the point of view, the understanding, that everything is
Divine. I have often spoken to friends about the first basic decision
we all have to make in relating to the cosmos: is the world, the jagat,
malevolent or benign? Our answer to this question will inform our
root feelings about our place within the creation. Within the Vedic
tradition the answer to this question is raised to a more transcendent
level. The cosmos is Divine. Beyond even that understanding, the
rishis and the parampara of teacher-student-teacher dissolves the
ignorance and reveals that the cosmos is me.
We who were at the ashram during the week of August 16th to 22nd
were blessed to have the further darshan of Pujya Swamiji Dayananda
Saraswati at his evening talks in North Brunswick, New Jersey, where
he spoke of “the minimal knowledge for objective living”. All of us
are, at all times, living related to the jagat, and to each other, in so
many different roles. We
experience our subjective
feelings and personal
points of view about the
world around us, and
usually live in a limited
mode of reactivity. We
are continuously
responding to the
otherness of the external
world. That world of
“not-me” seems huge
and frighteningly
dangerous because we
ignorantly mistake
ourselves to be our story,
the activities and history of a particular body and mind. We want to
be bigger than we take ourselves to be. We want to be more, to be
free of our limitations. We constantly seek to be more than we think
we are by doing more, enjoying more; by accumulating, consuming,
desiring, and seeking -- and we remain unsatisfied. The minimal
knowledge we must have is the understanding that we are not who we
believe ourselves to be. We are not the few paragraphs of script
spoken by the actress in a walk-on scene in a short story. We are the
script writer, the audience, the actor and the play. We are the One and
it is time to stop playing hide-and-go-seek. Stop seeking and just be
instead.
Sadhviji asked that I write about what I learned during my week in
Saylorsburg. I do not know how to do that. I cannot separate the
teaching into “here I learned this, and there I learned that; from this
text came this revelation, and that from that other text, this other one”.
As I learn, the ignorance drops away, leaving me with what has
always been: the timeless truth from which I was never separate, and
which I have always known. The truth is me. I am that self-same A week-long “Purna Vidya” study camp was held at the Gurukulam
mala of teacher-student-teacher-teaching that I am so happy to have following Swami Dayananda Saraswathi’s 80th birthday celebrations
seen and heard in Saylorsburg at the lotus feet of Swamiji and and the Arsha Vidya Gurukulam’s 24th anniversary. About 35 devotees
Sadhviji. I learned how deeply I love the truth. attended this workshop with talks given by both Pujya Swamiji and
Sadhviji Chaitanya. We started the day with meditation, followed by
I also learned that a man traveling in a dhoti can expect to be patted
classes given by Sadhviji. In the evening the whole group drove to
down at every airport security check point.
New Jersey by bus and car to hear Pujya Swamiji’s discourses, that
Purna Vidya Camp at Saylorsburg were attended by some 900 people in a large auditorium.
By Charu Sivakumar Purna Vidya means the knowledge of one self as a Whole, Limitless
The Arsha Vidya Gurukulam is a beautiful and serene place nestled being. This is the teaching of Vedanta. The distance between an
among tall trees in the Poconos mountains – an ideal back drop to individual and this Whole, that is Ishvara, is zero. If there were any
imbibe and attain spiritual knowledge of the Upanishads, Bhagavad distance at all between oneself and Ishvara, there would be no Whole.
Gita, and other Vedic texts. This Gurukulam was established by Pujya Even though in the world we may play different roles in reference to
Swamiji in 1986. It is patterned after the ancient gurukulam of India various people in our lives, one’s relationship to Ishvara is unchanging
where knowledge is imparted by the rishis. Here Vedanta is taught, through each and every role.
true to the sampradaya or traditional way of learning. Each time I visit As humans, the pramanas available to us are focused on what we can
this ashram, the peace and tranquility of the place envelopes me. objectify, called aparavidya. Everything in the jagat that is available to

11
 us, is only of a vrtti. Thus, minimum knowledge of aparavidya is necessary.
known as an With this backdrop we realize the importance of understanding the
object of our rich spiritual heritage and culture of India, where shastra pramana has
perception. Even been handed down throughout time. Sadhviji provided succinct
the Vedas and discourses on several aspects of the religious, spiritual and cultural
Vedic rituals are issues through the
aparavidya. This Vedic vision that help
aparavidya is one to understand
open to new what is necessary to
discoveries and obtain the knowledge
humans do a lot of oneself as Whole.
of research, Most of the Indian
specializing in community has
very narrow channeled their
fields, while still remaining ignorant of the truth; knowing which energy into building
everything is as well known. temples, but the Vedic
Each and every object is knowledge alone. Belonging to an order of tradition and wisdom
reality, called mithya, objects exist in name and form only. This order can only be imbibed
of reality, mithya, being available for objectification by our senses, the through an
pramanas that we rely upon, is mistaken for the truth. The truth, that is appreciation of the
all knowledge, is consciousness, and ‘sruti’ and ‘smriti’
all consciousness, including one’s literature. It is most
self, is Ishvara. To understand this, important that we
paravidya, is to know the truth of realize the need for
oneself as Brahman. For this, more such
another pramana is required, that gurukulams and
pramana is shastra. All other spiritual teachers, such as we have in Saylorburg. It is the teachings of
pramanas can only give knowledge shastra, only when given by qualified teachers, that can remove our
of that which can be objectified. ignorance – shastra alone will not remove ignorance. We are so
Shastra, while operating in mithya, blessed in having Sadhviji, an ardent disciple of Pujya Swamiji
gives the knowledge of that which is Dayananda Saraswati, as our guru, a teacher with the proper lineage,
not available for objectification. endowed with knowledge imparted by the rishis’ of yore.
This knowledge of oneself as Whole
takes place in the buddhi in the form

12
Arsha Vijnana Gurukulam, Washington, DC Inauguration
With Pujya Swamiji September 11, 2010

13
 Pujya Swamiji Inaugurates Arsha Vijnana Gurukulam, human alone has a sense of want, of lacking. No matter how one looks
Washington, DC at oneself, one is found wanting. One does not want to be wanting yet is
By Ed Akehurst found wanting, the problem is never solved, even if one moves to new
On the most auspicious day of Ganesha Chaturthi, 11 September 2010, surroundings.
Pujya Sri Swamiji held a memorable inauguration of Arsha Vijnana Pujya Swamiji has a way of
Gurukulam in Washington, D.C. Arsha Vijnana Gurukulam is the fifth perfectly communicating a
Gurukulam to be established by Pujya Swamiji. The fact that this concept to the listener. He very
newest inauguration is in Washington, D.C., the capital of the United clearly pointed out that, if the
States, is perfectly appropriate for a Guru of Pujya Swamiji’s standing. sense of want is real there is
There are many devotees in the area that are in need of a gurukulam nothing that can be done about it,
where they can go for Vedantic studies. and if it is not real, there is no
The day began appropriately with an elaborate pada puja ceremony at need to do anything about it.
the Gurukulam in Lanham, Maryland. Pujya Swamiji was accompanied Tying in his earlier comments
by Sri Swami Pratyagbhodananda, and Sri Swamini Prajnananda. about the meaning of spirituality,
Sadhviji performed the pada puja for Pujya Swamiji, to the chanting of he made sure we then understood
the 108 names of Pujya Swamiji. The avahanti mantra was chanted, and exactly what he meant when he
an arati for Dakshinamurthi was performed. About 50 regular students used that term. For a topic to be
were in attendance and received prasadam from Pujya Swamiji. considered within the realm of
The second portion of the ceremony was held at a public location “spirituality,” it must offer a
provided by Sri and Srimati Ramani. Three hundred devotees waited solution to the basic human
patiently for Pujya Swamiji to arrive at the venue. Bhajans were being problem of self non-acceptance.
sung and there was great excitement in the air. Amid many festivities, It must be able to solve that
including presentations and speeches, the highlight of the day was a problem here and now, not by seeking refuge in the hereafter, such as
talk by Pujya Swamiji entitled, “Spiritual Growth and Shastra.” Pujya heaven, or in some other place and time. He said, “If the problem can
Swamiji began the talk by pointing out that the word “spirituality” be solved here, when alive and kicking in this body with all the
means different things to different people, unlike the word “table,” limitations and wants at every level, if there is a solution in spite of all
which means the same thing to everyone. He reminded us that there is this, then there is spirituality - this is the only spirituality.”
no communication when a speaker and listener have different We can see for ourselves that the basic problem can be solved, because
understandings of the words being used. we are not always wanting. We have times of happiness and joy,
Swamiji discussed the basic human problem of self-judgment. Animals sometimes for no apparent reason. We never have a day where we do
do not have self-judgment. They do not sense inadequacy in not find ourselves with some sense of want, yet there are also times
themselves. A show dog, for example, does not need a pedigree when we are happy. Pujya Swamiji asked us to consider what this
certificate. The certificate is for the human owner, not the dog. It is the conveys. This is where shastra highlights our experiences and tells us
human that has the problem of self-judgment, of inadequacy. The whether or not it is true that our sense of wanting is real, in spite of the

14
fact that we are happy from time to time. We
can learn from this. With the help of the
shastra, we can inquire into this deeply and
discover that limitlessness is our true nature.
The shastra tells us judgment is wrong. It is
true that the body, the knowledge one has, and
one’s perceptive powers are all limited; the
one that is conscious of these limitations has
got to be limitless. That is the truth we must
recognize. If limitation is a point of view -
what is the view? The
view is that one is free of
all limitations. This is
what we can learn from
the shastra. One is
already free, not from
the result of any action,
but because it is one’s
nature and the truth of
the self. This we must
know.
Quoting the Mundaka Upanishad, Pujya
Swamiji said, “The uncreated is not a
consequence of action.” The discernment and
dispassion of the seeker leads her or him to
this understanding after the seeker has
examined all fields of experience and arrived
at the conclusion that they are time-bound.
All action is limited and can yield only time-
bound gains. Actions cannot produce the
limitless, because limitlessness is uncreated; it
just is. To see this with clarity one requires the
help of a teacher. Pujya Swamiji said that
having a guru in one’s life is not for the sake
of hero-worship. He further added that if a
spiritual leader were to say that he or she
gained the knowledge without any teaching,
or seeking help from a guru, the correct
response would be to tell the spiritual leader
to keep whatever they had gained to
themselves and enjoy what they had without
sharing it with others. Swamiji pointed out
that the shastra says that the qualified teacher
is the one who has gained the knowledge by
listening to his or her teacher. This is the
meaning of the word
“shrotriya.” Thus the
knowledge has survived
through an unbroken
teacher-student lineage. To
believe that one could gain
self-knowledge without
effort or teaching is at best
spiritual romanticism.
Pujya Swamiji came to a
perfect conclusion of his talk by making it
vividly clear that to properly utilize the
shastra as a mirror, one must have a teacher
who has studied the shastra to guide one
through the quagmire of self-doubt and self-
judgment. When limitless truth of the self is
revealed through the words of the shastra
aided by a qualified teacher, all mistaken
notions of the self are dismissed.
Pujya Swamiji discussed the importance of
studying with a teacher, while acknowledging
the fact that removing self-ignorance is not a
quick-fix, but rather a committed pursuit
dedicated to the gain of the knowledge. This
15
knowledge has been handed down through
many generations, and Pujya Swamiji having
received it from his teachers has handed it
down to his disciples who were in turn
handing the knowledge down to their
students.
Pujya Swamiji spoke highly of Sadhviji, who
is the acharya of the newly inaugurated Arsha
Vijnana Gurukulam. He stated his confidence
that the studies to be held at the Gurukulam
were in keeping with the sampradaya and that
we could feel confident in taking full
opportunity for study. Pujya Swamiji
expressed enthusiasm about the attendees, and
said that after seeing the size of the crowd, he
was encouraged to go about the Gurukulam in
a big way. Swamiji encouraged the people to
immediately buy property, and promised to
make a fundraising trip to Washington D.C.
during his US visit in December and January.
The program concluded with a vote of thanks,
after which we ate a sumptuous meal, but by
the time we got to the food, we were already
spiritually full with an inauguration speech
that also taught us quite a bit about ourselves.
We would have expected nothing less from
Pujya Swamiji. He always does things in a big
way. May we have the courage and fortitude
to follow his example, and carry out his vision
for the Arsha Vijnana Gurukulum in the D.C.
metropolitan area.
Courtesy of Arsha Vidya Newsletter
 Minnesota: Rathakalpana Discourse
by Grama Rangamani
August 27th, 28th and 29th were indeed an exhilarating time for many
Minnesotans. Personally, meeting Guruji -Pujya Sadhviji Chaitanya
and spending the three days in her presence has been an experience that
is beyond description. Having attended some of Guruji’s lectures
online, and listened to a close friend’s personal experience of meeting
Guruji, a tiny desire of how nice it would be to listen to her in person,
crept up quickly into a mountainous magnitude which resulted in a two-
day workshop on “Rathakalpana” in Plymouth, Minnesota.
When Guruji accepted our invitation to visit us in Minneapolis, our joy
knew no bounds. We knew the divine clock had started ticking to fulfill
our sankalpas right away. Despite the fact that we had just two to three
weeks to organize this event, every arrangement seemed to flow
seamlessly. As my friend Prema and I drove to the airport to receive
Guruji, we felt like two young girls –excited and anxious to meet the
teacher on the first day of school. When Guruji arrived, smiled and
hugged us, it was as if we had tasted all the candies in the world. In her
presence, serenity engulfed us.
In the first discourse, Guruji very eloquently introduced the preamble to
the Rathakalpana. Her loving and caring attention had everyone, not
only the young and old inside, but also the wildlife outside the room, as
a couple of deer stood outside on the lawn with their raised-ears, tuned
to her discourse in complete rapture. Describing samsara, she
elaborated upon its various aspects - dharma, artha, kama and moksha.
16
Beginning from birth to the final stage of destruction, she described the
main difference between animals and human beings. While animals are
content with the six stages in life, human beings are subject to inward
complexes centering on the “I-notion”. Confusion and ignorance cloud
the knowledge of self, which can only be shed by gaining knowledge of
the true self; not through karma or action. The true self is happiness and
is self-effulgent, svaprakasha, it is the unchanging aspect, and only by
knowing this can one can be free of samsara. Infused with humor,
Guruji highlighted the fact that the time to let go of the ignorance of
self is right now – i.e. the present moment.
Further, as an introduction to the first nine verses of the Kathopanishad,
Guruji beautifully described the example of the south Indian temples to
illustrate the cave of buddhi. The sanctum-sanctorium of a south Indian
temple is typically dark and it is not easy to cognize the form of the
deity. It is only when the arati-camphor is lit, that the glory of the divine
form is revealed. The burning camphor, that illumines the divine form,
also leaves no debris behind. Similarly, the cave of the buddhi where
the awareness of the jagat and the self is cognized, is dark and full of
tamas, ignorance, and cobwebs of raga-dvesha. Yet, this is the absolute
abode of Brahman – self. This self is beyond the influence of any other
light and shadow, and does not require any lighting up as it is self-
effulgent. However, when the shadow is mistaken for real, the fear that
arises leads to samsara. Despite being washed and carried away in the
currents of samsara everyone still seeks liberation or moksha.
The ultimate goal of every human being is moksha. Filled with humor
about the Global Positioning Systems (GPS) in present day vehicles,
Guruji explained how the GPS or, God Protection System in humans, is
programmed to reach the final destination of moksha, even if it takes
several lives, just as a river is naturally programmed to flow to the
ocean. She then skillfully described how the Rathakalpana acts as a
bridge to cross the samasara, in order to gain moksha, self-awareness.
Elaborating on the verses 3 to 9 of Kathopanishad on Rathakalpana,
Guruji described how the body itself is a chariot – just as a vehicle
takes one to different places, the body is a chariot driven to reach
moksha. The self is the owner of this chariot and one should use the Comments by Rathakalpana Discourse Attendees
buddhi to drive the chariot. The senses are the horses for this chariot
Sadhviji is
and the horses are controlled by the reins, which is the mind, mana. 'Mother' incarnate. I was
When mana gets engaged with the senses, the chariot can easily go off- awed by her ability to give
Sadhviji’s
track. Therefore, it is important to tame and train the senses, so that it talk, full of humor, examples from the most contemporary
follows the buddhi. One who runs like a robot, always separated from made applying the and worldly contexts. Prasanthi
the buddhi, is taken on a rough ride by the senses that act like ancient knowledge of
intoxicated wild horses. Such a person, with unmanaged wild desires, Vedanta in our day-to-day
living very palatable to the
loses one’s mind and that person never leaves samsara. However, when practical mindset of current
one is together and does not lose sight of the final destination, he/she times. The question and I found the sessions full
attains moksha – Vishnu’s abode. answer sessions were helpful of intense knowledge but at
in opening new avenues of the same time easily
Thus, in the words of Guruji, “Moksha is a choice-less choice”. thought and perception. understandable. Sravanthi
Everything that is done is eventually to attain moksha. It is critical to Neeta & Sudeep
watch what the senses, the horses, graze upon. When one’s inner
landscape is infested with the weeds of raga-dvesha, the horses are out
of control and run wildly in different directions. The mana, engrossed
in the senses, is no longer able to control the strides of the senses that
pull violently in different directions. Thus, it is imperative to begin with
the inner housekeeping and make sure the pasture that the senses graze
upon is free from weeds of raga-dvesha. Taming the senses to listen to
buddhi, will enable the mana to be used efficiently. Then the buddhi
can enlighten the ahankara to gain the knowledge of the truth of With or without awareness, all our actions are geared
towards moksha. For a seeker of Infinite, the quest is finite.
oneself. Keeping the mind witnessed at all times, will enable the Missing the Infinite is an infinite loss. - Prema
“prakritam mana” to become “samskrita mana”. The significant take-
home message in the process that was offered by Guruji was to accept
and be yourself and allow others to be who they are. Simple advice,
however, putting it into practice on an everyday basis has certainly
brought more balance and peace in my life.
In both of the evening satsangs gifted musicians sung the glories of
Bhagavan. Tears of devotion were shed and many questions were
answered in a way that was easy to understand by Guruji. As we
offered pada-puja to Guruji on the last day, everyone was touched by
the Mother’s grace. In Guruji’s presence, both the workshop days
remained charged with devotion and it seemed like everyone had
glimpses of satchitananda.
17
 Personal Reflections on Studying the Taittiriyopanishad
By Saumya Campen
Sadhviji Chaitanya is sitting in the front room of the home I am living in, chanting the shanti-
patha for Taittiriyopanishad. She will soon begin a discourse on the Brahmanandavalli, with
shankarabhashya. Her students are gathered before her, eagerly awaiting those first words. I am
sitting towards the back of the room, my Taittiriyopanishad book in my hands reminiscing
that the first time I heard this Upanishad was a really long time ago, sitting in the classroom in
Sandeepani Sadhanalaya, India. Those days I would be listening intently to Pujya Swamiji
recounting this beautiful text.
Listening to Sadhviji, the beauty and depth of the Sanskrit words flow through my mind.
Amazing, I think, to be here in Eugene,
listening to this text. It is as amazing as
it was to be sitting in India. What I
appreciate so thoroughly is the
working of the parampara, and I see
the teacher-student connection in an
unbroken line traveling towards
Dakshinamurthi, the first teacher. At
first, I find it difficult to keep my
attention on the text itself, because my
mind keeps traveling to my memories
of India, and my memories of the
ashram in Piercy, California. But, those
beautiful Sanskrit words bring me back
to the present moment, as I listen once
again to this great Upanishad.
When friends or family ask me how I
like life in Eugene, the first thing I think of is this moment --sitting with Sadhviji as she teaches
Taittriyopanishad. I am more thankful, more grateful than anyone can imagine. Yes, I am happy
in Eugene; yes, I enjoy living in Eugene; but what I really enjoy the most is listening to those
beautiful, expressive and enlightening Sanskrit words. My life is perfect, I am perfect, Eugene is
perfect. Om.
18
Navaratri in Eugene, Oregon
by Faith LaCross
The 10-day Goddess festival of Navaratri
was celebrated in Eugene at the Sri
Mukambika Mahadeva Hindu Shrine.  
Throughout the festival period, devotees
from Eugene and Corvallis came to the
shrine to pray, worship, chant the Lalita
Sahasranama, and celebrate. Goddess
Mukambika was elaborately decorated and
garlanded with fresh flower malas each day.
On the eighth day of the festival, which
coincided with Mukambika’s third birthday
in Eugene, a group of families from South
India came and shared traditional songs and
dance. The shrine was filled with the sound
of folk songs as women and children danced
around beautiful flower crown that
represented the Goddess. Afterwards, all
those present shared a meal along with
prasad and a birthday cake.  
On the final day of the festival,
Vijaydashami, many devotees gathered
again to chant, sing, pray and share in a
potluck dinner.  The celebrations portrayed
our growing community’s diversity and
devotion.  The festival was also a reminder
of how the process of worship can cleanse
the heart, untying knots that hinder the
assimilation of the Knowledge that dissolves
the differences between the worshipper, the
worshipped and the process of worship.
 Sri Mukambika Mahadeva
Hindu Shrine, Eugene: Navaratri

19
 To Mukambika Devi
by Kiyu Makishima
I love and I offer this love to her.
This love allows me to do my best.
What I do I put at her feet.
She accepts because she is acceptance.
I give prayers and chants.
She doesn’t need any care, but she says yes.
This love is not for her sake, but for my own.
I’m still in the mist of ignorance, but I am saying yes.
Somehow I know: we are one.
She smiles.
There is no duality
Eugene Public Talks:
Freedom from Emotional Disturbance
By Nilendra Deshpande
Sadhviji gave a wonderful series of public lectures in Eugene
during her September 2010 visit. The topic of the lectures was
“Freedom from Emotional Disorder”. The talks addressed the
question of the origin of emotional disorder, and how it can be
resolved through an enquiry into the nature of the self. The self that
we know is generally limited to identification with our body, or
with our mind and senses. Any discomfort that our body
20
experiences does not translate into an emotional disturbance without
the involvement of the sensory aspect of the mind. This involvement
leads us to ask, “Why me, Why me?”  We can examine the situation
in more detail.
Vedanta, an ancient body of knowledge from the Vedas, says that
Self is much more than the body-mind-sense complex. Self is the
only thing that is free of limitations. If in fact the truth of the self is
that it is subject to disturbance, then there is no solution to our
problem. However we are not disturbed all the time. We are not
emotionally disturbed when asleep. So that cannot be the truth of the
Self. On the other hand if the truth of the Self is that it is never
disturbed, there is no problem. Then why are we disturbed?
The whole teaching of the Vedanta is based on understanding the in
between reality of the emotional self. Here Sadhviji gave the oft-
quoted example of the pot, which is disturbed by being small or
cracked. The truth of the pot is
really the underlying clay. Pot
is merely a shape and a form,
and clay can occur in
numerous shapes and forms.
The problems of the pot do not
transfer to the clay which is
the truth of the pot. Similarly
the emotional disturbance is
limited to name and form, and
the self is unaffected. This is
the message of the
Upanishads. To follow this
line of argument, anything that
I observe is not me. For
example if I see a flower, I
know it is distinct from me.
Same thing can be said of my
body. A little more difficult to see is that this is also true of my
mind, and of the emotional disturbance in it. Since I observe the
disturbance as it is happening, it is distinct from me. Anything I
cognize is not me. Sadhviji said that it is a
good spiritual practice to not react when a
disturbance comes, but just to witness it as
an observer, and the disturbance will
unravel.
One can classify the sources of disturbances
into three categories. The first is called
Adhidevikam – disturbance caused by acts
of God, the second is Adhibhautikam -
disturbance caused by our surroundings, and
the third is Adhyatmikam - disturbance
caused by our inner landscape. The first two
need not be a cause of emotional disturbance
provided we accept that we are not totally in
control. On the other hand, if we try to
control the first two disturbances, the more
we try the less we succeed.  There is a higher
power that is in control. The third one is
caused by our inner psyche that is subject to
disturbance. In fact the escalation of the first
two in full-blown emotional disturbance
is often due to our inner psyche. There are
issues buried in our unconscious from our
childhood. They show up at unexpected
times, all they require is the right trigger to
show their presence. It is important to realize
that the unconscious is really our friend. It
helped us deal with difficult situations when
we were young, and the memories reappear
when we are strong enough to handle the
issues. They reappear especially when we
feel safe.
All this is according to the order that we find
in the Universe, in this case the
psychological order. One has to make peace
with the laws of the Universe, and accept
them as a manifestation of Ishvara and not
as a mandate. One has to realize that the
unconscious is a projection, a shadow
reality. The self is untouched by it just as
you are unaffected when your shadow falls
on water. Unconscious is based on
happenings from the past, while the Self is
always in the now. Sadhviji gave advice on
how to deal with the situation. First
withdraw the projections, be more objective
and less subjective. Manage wants that
appear as likes and dislikes, these are the
cause of the projections. Let go of binding
desires and lead a life according to Dharma -
do what is right and avoid action that is
hurtful or harmful to anyone.
Freedom from Stress Retreat, MD
By Jay Kalathil
Sitting in my office I thought, “What I am
going to do for the Labor Day weekend. I
need to plan how to spend three special days
with my family.” The first option came to
my mind was sitting at home doing nothing;
but last few days of summer cannot be
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wasted. Travel to a destination seeking for
happiness is not our choice. It always adds
up more stress. Did I say stress?
I was skimming through my emails and saw
an email from Arsha Vijnana Gurukulam. I
opened the email; it was about the Labor
Day weekend retreat on “Freedom from
Stress”. Spiritual retreat is always our top
priority.
Sadhviji started the camp with our thinking
and understanding about stress. The
majority of us already concluded that stress
is part of our life. Oh, we have research to
back up our claim. Medical professionals,
thinkers, and psychologist all say stress is
part of your life. Controlling the stress is
what you need to learn, they say, and we
agreed.
When Sadhviji introduced the Vedantin point
of view, we knew from our heart we are not
looking for how to control the stress but to
be free from it. We cannot deal with it
externally or internally. Sometime we may
be able to change the circumstance causing
stress from environment around us. But
internal conflict remains the same.
Do we have control over this phenomenon?
Only the knowledge of Vedanta can help.
The Study of Vedanta is no different from
study of our own true nature. Our true Self
is not this body, not the mind and not the
sense perceptions we have, it is that
witnessing pure consciousness. Atma is
eternally free from all limitations. Stress
and limitations are belongs to this body and
mind. When we identify with our true Self we are totally free from all
limitations. Removal of the wrong identification will take place
through the study of Vedanta.
Sadhviji cleverly took us from our wrong perception, to the solution.
Indeed it was a stress free, enjoyable weekend for my family and me.
Reflections on the Freedom from Stress Retreat
By C.K. Dhananjayan
When I saw the flyer about Arsha Vijnana Gurukulam’s Retreat on
Freedom from Stress to be held by Sadhviji in Potomac on Labor Day
weekend, I considered attending. Unfortunately,I had already
committed to a concert for which I already had tickets. However, the
host for the retreat, invited us to attend even if we could not attend all
of the sessions.
The morning started with a 30-minute meditation after which we learnt
about the main causes for stress. Even though there is only one form of
happiness there are three different types of problems that cause
happiness to be denied, and thus cause stress.
One of these problems arises from sources over which we have no
control at all, such as earthquakes, hurricanes, and other natural causes.
These naturally caused problems are called adhidaivikam in Sanskrit.
The second source of unhappiness is called adhi-bhautikam. These are
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caused by sources around us, such as social, political, or domestic
disturbances, over which we have limited control. The third source of
unhappiness, and thus stress, is from within oneself. This is known as
adhyatmikam. These could be physical, physiological, and or
psychological ailments.
On closer examination of these sources, we can see that stress caused
by all three sources, are mostly only adhyatmikam, because the stress in
all three cases is caused in our mind. Upon gaining true knowledge or
the ultimate truth, one realizes that we are not our body or mind, even
though the body and mind belong to us. We realize that we are all just
one energy and that the physical and mental problems are nothing but
maya.
Sadhviji also told us that we should learn to live in the present, because
the past is just a memory and the future is nothing more than a
projection of the past memories. Only the present moment is real. By
meditation and concentrating on spiritual teachings with the help of a
Guru, one can come to realize one’s true self, and thus be stress-free
forever.
Aparokshanubhuti at the Siva Vishnu Temple,
Washington DC
By Ed Akehurst
Sadhviji gives a monthly lecture at Sri Shiva Vishnu Temple in
Lanham, Maryland. The current lecture series is the unfoldment of the
text Aparokshanubhuti, which means immediate knowledge of oneself
as whole and free of limitations. This text is attributed to Adi Shankara
and is one hundred forty four verses.
To date, Sadhviji has unfolded the first thirty-eight verses. We have
thus far been exposed to the four qualifications of a student, which are
vairagya, viveka, shama etc., and mumukshutvam, and the importance
of these qualifications in the teaching methodology. This text, like all
Vedanta texts, is not a mere abstract discussion, but is a practical guide
to discovering one’s limitless nature. The qualifications are essential to
that discovery. Sadhviji unfolds the text in such a way that the student
can apply the knowledge to their everyday life, thus affording the
opportunity to live the teaching. We spent several weekends unfolding
these qualifications in great detail so that we may more fully develop
them in ourselves.
The text then goes on to discuss vichara and its three entry points: jiva,
jagat, and Isvara. After an exploration into ignorance and its cause, one
can inquire into who is this “I” from any of these three entry points.
Further inquiry reveals that one is not the body-mind-sense complex.
The apparent duality is due to ignorance. It is unreal and we are non-
separate from That Which Is. In a slightly ironic and even sarcastic
tone, the author of the text shows that it is nothing but ignorance that Satsang With Sadhviji
causes one to see oneself as separate or as having parts. Through
examples in the text and the unfolding of that text by Sadhviji, we are
What is ahimsa? What are the steps for one to develop an
able to clearly see what is meant and to use that knowledge in our own
alert and discriminating mind in order to live in harmony with
personal vichara.
the order of ahimsa?
Attachment to the body-mind-sense complex leads one to seek
permanence in places of temporariness. The text shows us the folly in Ahimsa is non injury of any kind. It includes the affliction of hurt on all
this and makes it clear that what we are is not that temporary abode. levels --physical, mental, emotional, spiritual. In the Hindu tradition,
As this lecture series continues to unfold, we look forward to the the value of ahimsa is extended to everything that lives, everything that
wisdom shared by Sadhviji that allows the text to reveal to us our true is, starting from one's own body-mind-sense complex to trees and
nature as limitless and whole. plants, and the five elements. Ahimsa is in the way we eat, in the way
The lectures are held on Saturday and Sunday of the first full weekend we move, in the way we speak, in the way we interact with others. We
of each month, beginning with a meditation at 9 am. For those not able do not destroy anything because we consider the entire creation sacred.
to attend due to distance the classes are online also, although the Ahimsa is at the level of action, speech, and thoughts. The alertness
teaching is more thoroughly absorbed in person. Even if one has not with regard to ahimsa is gradually developed, by cultivating ahimsa at
started this text at the beginning of the lecture series, one can take away the level of action and then speech. It needs both discrimination and
much in the form of knowledge by beginning attendance at any point. compassion, and the development of a non-combative nature. Primarily
it requires one to slow down enough to notice the air we breathe, the
water we drink, and the food we eat. It requires one to see all this --
including one's own body-mind-sense complex as one non separate,
sacred, infallible, interconnected whole, expressed as the orders of
Ishvara. Ultimately, it requires one to develop in oneself as a non-
competitive person so that one does not constantly compete for
resources with others.

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 Sri  Siva  Vishnu  Temple,  Lanham,  MD
*  First  Saturday  and  Sunday  each  month:  9  am-­‐12pm  
Aparokshanubhuti  at  SSVT  For  more  details  please  contact  Charu  
at  charun@cox.net  

Maryland
Christmas  Retreat:  Assimilating  Vedanta.    For  more  details  please  
contact  Chris Almond at: 703 403-1207

Eugene,  OR  
Sadhviji’s Teaching and Travel Schedule
Thanksgiving  Retreat  at  Oregon  Coast:  Sraddha  Bhakti  Dhyana  
Yogad  Avehi  -­‐-­‐Selections  from  the  Kaivalyopanishad
Please Note All Times are Eastern Time
All Classes that are also webcast at arshavm.org are marked For  more  details  please  contact  Faith  at  faithlacross@gmail.com  
with an * or  Harinder  at  harinder@uoregon.edu

Arsha  Vijnana  Gurukulam,  Lanham,  MD   Travel  Schedule

November  21  to  December  1,  Eugene,  Oregon

Weekday  Classes  
December  11,  Keynote  Address  at  University  of  Georgia,  
*Monday  and  Thursday:    1:30-­‐2:30  pm  Kathopanishad  
Albany
*Tuesday  and  Thursday:    9-­‐10  pm  Panchadashi  Chapter  4
*Wednesday:    9-­‐10  am  Intermediate  Sanskrit December  12  and  13,  Public  Talks  in  Valdosta,  Atlanta  and  
Albany,  Georgia
     8-­‐9  pm  Bhagavad  Gita
*Thursday:    12:30-­‐1:25  pm  Beginning  Sanskrit January  1  and  2,  Pujya  Swamiji’s  Talk  and  Fundraising  Visit  
to  Washington,  DC
Weekend  Classes  
*  Second  and  Third  Saturday  each  month:  
     10-­‐11:15  am  Bhagavad  Gita
Sukta Editorial Board
*  Second  and  Third  Sunday  each  month: Julie Carpenter, Mayaskari Rothbart, Kanchan
     10-­‐11:15  am  Mundakopanishad Deshpande and V. Vishwanathan.

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