خوسلا - غالي - forexworld

قراءة الرسائل والمذكرات الموضوعية، السفر وإدارة المواد من سوامي بودهاناندا مجموعة من الموضوعات والمواضيع عناوين سواميجي يمتد من التنمية البشرية المحتملة والتميز الإداري ودراسات القيادة لتجربة السلام كوتابسولوت في خضم ديناميكية النشاط. وهنا اختيارات من، والأوراق والأفكار وقد كتب في مناسبات مختلفة ترافيلوغز المواضيعية ملاحظات المراسلات والمناقشات بين غوروديف والمحبون له من خلال الرسائل والاجتماعات والمقابلات العامة وتقارير وسائل الإعلام الرسائل التي غورودف يكتب في مناسبات ذات أهمية روحية وثقافية. نحن في عملية أرشفة الرسائل والملاحظات التي كتبها غوروديف إلى تلاميذه وزملاءه وآخرون. خلال العقود الأربعة الماضية. إذا كنت تعتقد أن هناك موضوعا للمصلحة المشتركة والرفاهية في الرسالة التي كتبها غوروديف لك، يرجى ان ترسل الينا نفسه. سنستضيف الأجزاء المحددة في هذه الصفحة. سري غانيشا تشاتورثي رسالة - 29 أغسطس 2014 - غانيشا هو إله بداية الميمون. لا ينبغي أن يبدأ أي مسعى إنساني دون التذرع بهذا الفيل برئاسة الله، الذي يعبد في جميع أنحاء الهند وشرق آسيا. اليوم الرابع (شوكلا تشاتورثي) من القمر الصبح من شهر بهادرا هو اليوم الأكثر أهمية للمحبين من غانيشا. ويعتقد البعض أن غانيشا ولد في هذا اليوم، في حين يقول البعض الآخر أن غانيشا حصلت على رأسه الفيل في هذا اليوم. ومع ذلك هناك قصص تقول أن غانيشا أثبت ذكائه المتفوق على شقيقه الأصغر كارتيكيا في هذا اليوم من خلال الفوز في مسابقة المانجو. هناك حتى القصص التي تقول أنه في هذا اليوم غانيشا أوفيرات موداكا وانفجار معدته ثم أخذ نذر فقط لتناول الطعام الأرز منتفخ. ويقال أيضا أن الهلال القمر ضحك رؤية كبيرة في المعدة انفجر مفتوح وحرج غانيشا بالحرج وغاضب الجمهور من عرض القمر في هذا اليوم. وبالتالي فإن استخدام تشاتورثي لمشاعر تهيج في العديد من اللغات الهندية. لكن الأهمية الحقيقية لهذا اليوم هي تجاوز الأجسام الثلاث، وتجاوز مسرحية ثلاث طاقات، وتحقيق البعد الرابع للوعي كطبيعتنا الحقيقية. و غانيشا أثارفا سيرشا يعلن أن غانيشا هو واضح برهمان واستيراد مهافاكيا، تاتفاماسي. ولدت غانيشا من جوهر بارفاتي في غياب شيفا. وهذا يعني أن غانيشا هو اللاوعي في الولايات المتحدة التي تقف كجسر بين وعينا العليا والسفلى. لقاء مع شيفا وفقدان الأنا رئيس والحصول على الجذع المميزين هو مطلوب للحصول على وحدانية مع شيفا وتجربة اتحاد شيفا ساكتي. غانيشا هو رمز الأبدية من التجدد الروحي والفداء. لا شيء كامل ولا ناجح دون بركات غانيشاس. لذلك دعونا جميعا يرددون شعار: أوم غام غاناباتاي نامة. سوامي بودهاناندا 28 أغسطس 2014 محطة الكلية، تكساس جورو بورنيما تحية - 12 يوليو 2014 - رسالة من سوامي بودهاناندا اليوم الخامس (بانشامي تيثي) من شوكلا باكشا (الصبح المرحلة القمر) من شهر فايساخا - هو يوم لا تنسى للهندوس والهندية الفلاسفة. وكان هذا هو اليوم الذي يعتقد أن أكبر الفيلسوف الهندوسي والزعيم الروحي سريماد بهاغافاد بادا سانكاراشاريا ولدت. وفي هذا العام، يحتفل أدي سانكارا جاينثا في 4 مايو 2014. ويعتبر باغافاد بادا سانكاراشاريا (780-820 م) واحدة من الركائز الثلاث للصرح الكبير من الهندوس دارما، جنبا إلى جنب مع ساجا ياجنافالكيا (3000 قبل الميلاد) وساجا فيدا فياسا (1200 قبل الميلاد). قدم ياجنافالكيا الرؤية المركزية لدارما في النطق، أهام براهماسميكوت. أن الكون هو شبكة متكاملة واحدة وأن الوعي الأول هو العامل المشترك الموحد. وفي وقت لاحق، عرضت فيدا فياسا نفس الحقيقة في السياق الاجتماعي السياسي آنذاك، ووضعت الأساس للثقافة الهندية والهندوسية والاقتصاد السياسي، وتعزيز الحرية الفردية والوئام الاجتماعي. في وقت لاحق، كما أصبحت الهندوسية ضعيفة بسبب الأرثوذكسية غير مرنة والطائفية الطائفية والتعصب المتبادل، الإلحاد البوذية، الزهد جاين، سانخيان الثنائية و تشارفاكا المادية هزت المعتقدات التقليدية و طرحت تحديات خطيرة لسلامة الفكر ووحدة الهدف في المجتمع الهندي، كان الباحث البراهمي الجنوبي الهندي البارز والوفاة سانكاراشاريا هو رد فعل هندوسي نهائي وقوي وقوي على هؤلاء المتمردين والمعارضين. ترتب الفكر الهندوسي الهندي والممارسات. كان سانكارا تكامل كبير من الأفكار والممارسات المتنوعة. نظام أدفيتا من الفكر الديني الفلسفي أن سانكارا شرح على أساس الفيدية دلالة واحدة الحقيقة - العديد من المعارض لا يزال كما هو ذروة سبعة آلاف سنة من الهندوسية الهندوسية التجربة الروحية والثقافية. وكان سانكاراس مساهمة فكرية دائمة اختيار النصوص براسثانا تراي - غيتا غيتا، و براهماسوتراس وعشرة أوبانيشادس، والكتب المرجعية المقدسة في نهاية المطاف من الهندوس دارما جنبا إلى جنب مع اقتراح أربعة ماهافاكياس - كوتاجنانام براهماكوت، كوتاتفاماسيكوت، كوتايام أتما براهماكوت و كوتاهام براهماسميكوت، كمبادئ توجيهية للتأمل الروحي. وتعتبر التعليقات سانكاراس على النصوص تراسينا براسثانا الكلمة الأخيرة على الهندوس دارما. المعلقين الآخرين مثل رامانوجاكاريا و مادفاشاريا قد تينكرد فقط مع الأفكار سانكاراس الكبرى. ومن المحزن أنه ليس هناك وعي كبير بين الجماهير بل وحتى القادة الهنود الحديثين حول أهمية سانكارا ومساهمته في الروحانية والثقافة الهندية. من خلال الاحتفال بعيد ميلاده وتكريس هذا اليوم لتعليم أدفيتا فيدانتا، ونحن لن تدفع فقط ديننا الجماعي لهذا المعلم العظيم، ولكن أيضا جلب روح التسامح والإقامة والاحترام المتبادل لعالم منقسمة ومتضاربة. ليس لدي أي شك في أن أشاريا سانكارا سيكون نبي المستقبل و أدفيتا فيدانتا دارما من المجتمع العالمي متعدد الثقافات الناشئة. جاي جاي جاي سانكارا. رسالة من سوامي بودهاناندا ل كوتفيشوكوت في 15 أبريل 2014 فيشو هو مهرجان الحصاد مناسبة لشكر الله على الحصاد الوفيرة. للقاء الأصدقاء والأقارب في الملابس الجديدة على وجبة. للقضاء على النكات والتمتع الألعاب النارية. يوم لتبدأ آمال وأفكار جديدة، لتوجيه الاتهام مثل رام الصاخبة في المستقبل المجهول. فيشو هو الاحتفال للشباب، للشباب والشباب. الشيوخ لعب فقط الثانية كمان. يستيقظ الأطفال والمراهقين في وقت مبكر من صباح يوم فيشو ل دارشان (لدكوكانيردكو) من المذبح مزينة خصيصا. أنها قهقه وتمايل في حين أدى إلى الحرم مع عيونهم مغلقة. ثم عالم مشرق جديد من الزهور الصفراء والفواكه والحبوب والعملات الذهبية والملابس الجديدة تكشف أمامهم وليمة حقيقية للعيون والعقل الخيالي. الأكبر (لدكوكرانافاردقوو) في الأسرة يعطي بعيدا الهدايا (لدكوكينيتامردكو) من القطع النقدية والملابس لجميع أفراد الأسرة بما في ذلك الضيوف والمساعدة المحلية فرصة لتجديد وتعميق الروابط البشرية. أهم الحصاد الذي تحتفل به فيشو هو تحقيق الصفات الداخلية وما ينتج عنها من صحوة روحية. ازدهار الذات في كل روعة لها. حصاد الحب الداخلي والفرح وتقاسمها مع واحد وجميع. فيشو هو يوم من التجديد الذاتي. الحب، سوامي بودهاناندا. سبرينغ ريتريت على باتانجالي يوغاسوتراس في نيودلهي، مارس-أبريل 2014 سوف سوامي بودهاناندا إعطاء محاضرات حول باتانجالي يوغاسوتراس من 3 مارس إلى أبريل 2014 في نيودلهي. المكان: 15، الشارع الشرقي، ماهاراني باغ الغربية، نيودلهي لمزيد من المعلومات وحضور الكتابة إلى أرون ورومني غولاتي. البريد الإلكتروني: ltramni. gulatigmailgt السنوي سامبوده يوم التخطيطي بروجرامكوت في 27 مارس 2014 يحتفل عيد ميلاد المعلم لدينا سوامي بودهاناندا في 27 مارس سنويا كمؤسسة كوتسامبود دايكوت. مؤسسة سامبوده تنظم نيودلهي برنامجها السنوي للمؤسسة يوم 27 آذار / مارس 2014. الساعة 5.30 مساء. المكان: 15، الشارع الشرقي، ماهاراني باغ الغربية، نيودلهي لمزيد من المعلومات وحضور الكتابة إلى أرون ورومني غولاتي. البريد الإلكتروني: ltramni. gulatigmailgt الهندوسية العالمية أمب الهندية الهوية - الحرة المتدفقة، المحادثة المفتوحة مع سوامي بودهاناندا - 22 مارس 2014 الهندوسية أمب الهندية الهوية - الحرة المتدفقة، المحادثة المفتوحة مع سوامي بودهاناندا الانضمام إلينا لهذا الحوار مساء السبت (22 مارس) في مقهى كونزوم للسفر، قرية هوز خاس، نيودلهي. الانضمام إلى الحدث من خلال الفيسبوك هنا. الاتصال: راتنيش ماثور مقدمة قصيرة - كوتيندياس البحث عن الهوية لا يمكن فصلها عن 7000 سنة طويلة الهندوسية الخبرة الدينية والثقافية. في معظم الأحيان يتم تعريف الهندوسية من حيث الجغرافيا الهندية مع إشارات إلى جبال الهيمالايا و سيندو، الجانج و براهمابوترا الأنهار. كلمات مثل الهند والهندوسية تشير إلى سيندو أو نهر السند. الغرباء يعرفون ويدعون جميع الهنود الهندوس وليس كما فيدانتينس، مسلمان أو المسيحيين. إن المحاولة الحديثة لخلق الهند العلمانية التي تتجاهل هذه الحقيقة التاريخية ستكون غير صحيحة وغير مجدية. الهندوس هي في جميع أنحاء العالم - في الأمريكتين وأوروبا والشرق الأوسط وآسيا والمحيط الهادئ، ومنطقة البحر الكاريبي، وأفريقيا. وقد جلبت عصر الإنترنت معا والتعددية الثقافية السعي من بينها للهوية. رؤية العالم الديني والمنظورات الثقافية تكمن وراء نظرة الشعوب إلى الحياة وتفسير التجارب. وفي هذا السياق، ننخرط في هذه المحادثة بشأن الهوية الهندية، كدولة، وهندوس فردي ينتمون إلى بلدان مختلفة. كوت - سوامي بودهاناندا محاضرات على ايسافاسيا أوبانيشاد، 4-5 أبريل 2014 سوامي بودهاناندا سوف تعطي محاضرتين على ايسافاسيا أوبانيشاد في 4 و 5 أبريل 2014، في نويدا. اتصل بنا: شيام و رينو خوسلا البريد الإلكتروني: لتسكهوسلوتمايلغت الهاتف: 9811722805 محاضرة عامة في مركز الموئل في الهند في 30 مارس 2014 مؤسسة سامبوده نيودلهي تدعوك بعطف وعائلة لمحاضرة عامة من قبل سوامي بودهاناندا على كوتونلاشينغ الخاص بك الروحي بويركوت، في: الأحد 30 مارس 2014 ، 7 - 8.15 مساء المكان: قاعة غولموهار، الهند مركز الموئل، لودهي رود، نيودلهي لمزيد من المعلومات يرجى الاتصال ب بب ماثور، سمت. ناليني شارما، سمت. رومني غولاتي أو سمت. أنو خيرا. البريد الإلكتروني ltsambodh. indiagmailgt محاضرة عن القيادة الحكمة - 28 مارس 2014 - في إيما نيودلهي جمعية إدارة جميع الهند، نيودلهي تنظم محاضرة ودورة تفاعلية حول القيادة الحكمة مع سوامي بودهاناندا في 28 مارس 2014. (المشاركة فقط عن طريق الدعوة أو التسجيل) المكان أمب الاتصال أنوبهاف سهغال، مدير لما العلاقات أمب عضوية، جمعية إدارة جميع الهند، دار الإدارة، 14، المنطقة المؤسسية، لودهي الطريق، نيودلهي 110003 البريد الإلكتروني. asehgalaima. in 27 فبراير 2014 - سيفاراتري مساج - سوامي بودهاناندا المحبة كلها محبة رب الجميع هذا العام، 2014، شيفا راتري يسقط في 27 فبراير. يعني "راتي" الليل، وهو مصطلح صوفي لعقل هادئ وعاكس، وخالي من الخوف والقلق والتوقعات والإحباط. إن النظرة الداخلية في التفاني إلى شيفا يأخذ بعيدا عن كل تحركات العقل. التفاني هو أن نعرف أن كعوامل العمل ورد فعل نحن جزء من كامل أكبر، وهذا هو شيفا، وعليها أن تتفاعل مع شعور ثابت من المسؤولية جزءا لا يتجزأ من جميع المخلوقات التي تشكل بيئتنا. شيفا هو رب جميع الكائنات الحية وغير الحية. في ليلة شيفا راتري، عندما ينام العالم، يوقظ المحب اليقظة للحقيقة التي هيش في حب رقصة شيفا، والذي تجلى هذا الكون توسعية. المحبة كلها محبة الرب للجميع. في هذا اليوم الأكثر الميمون، شيفا يفتح العين الثالثة ويدمر الشر الذي يبرد عقولنا ونفوسنا. المحب، الذي يحافظ على الوقفات الاحتجاجية حتى الساعات الأولى، هو استبدال من ثيردوم النفس المفترضة القيود ورفعها إلى أرض الحرية والنعيم. أوم ناما شيفايا شيفوهوم. بغاغافاد غيتا والقيادة الحكيمة - محاضرات في أما - 17-21 فبراير 2014 5 محاضرات من قبل سوامي بودهاناندا التي نظمتها جمعية أحمد آباد الإدارة 16-20 فبراير 2014. ذي غيتا غيتا أمب الحكم الحكيم التنمية الشاملة والديمقراطية والتعددية وحقوق الإنسان والمساواة بين الجنسين، والبيئة، والطاقة الخضراء، والحلول الفوز الخ هي الكلمات الطنانة الحالية. ولكن ما يفتقر إليه العالم الحالي هو القيادة الحكيمة في جميع مجالات النشاط البشري لقيادة لنا من معنى لا معنى لها، والنقدية المادية وشل النسبية الأخلاقية. سوامي بودهاناندا يناقش، في ضوء غيتا غيتا، أزمة القيادة الحالية تناول خمسة مواضيع - 1. التفكير الذاتي من الزعيم الحكيم 2. مشاركة منفصلة 3. الصورة الكبيرة والصغيرة 4. مشكلة الآخر 5. الكفاح من أجل الفوز سوامي بودهاناندا يتحدث على الوعي - في نهاية المطاف ريسورسكوت الإنسان في 16 فبراير 2014 سوامي بودهاناندا سيعطي محاضرة في تراجع 3 القيادة التي نظمتها جمعية إدارة جميع الهند في 16 فبراير 2014، في جوا. كوكونسيسنيس - في نهاية المطاف هيومان ريسورسكووت وقد تم تحديد الموارد البشرية باعتبارها المورد الحاسم للأنشطة المبتكرة والإنتاجية. سوامي بودهاناندا توصي العمل العاكسة في الفضاءات التفاعلية كوسيلة للاستفادة من الموارد لانهائية للوعي. استراتيجية جديدة للقيادة الملهمة. محاضرات في مومباي، 10-15 فبراير 2014 سوف سوامي بودهاناندا إعطاء محاضرتين على كوتسبيريتواليتي في الحياة اليومية، والروحانية - وهو ترياق للتحديات العقلية في مومباي، التي نظمتها سامبوده مومباي، في 12 و 14 فبراير 2014. 2014 رسالة السنة الجديدة من سوامي بودهاناندا سنة جديدة مثل حزمة بابيا مولود جديد من الآمال والإمكانيات. مستقبل غير مؤكد مليء بالمخاطر والفرص. وستكشف معالم السنة الجديدة كأفراد ومجتمعات وأمم تختار الخيارات وفقا لمصالحهم الذاتية وتطلعاتهم، مسترشدة بمنظوراتهم ومعرفتهم وتصوراتهم الذاتية. وكثيرا ما يحبط الوعي العالمي الناشئ من قبل التحيزات الطائفية والمخاوف البدائية والعداء. إن أفضل المثل الإنسانية مثل الحب والحرية والعدالة والمجتمع في كل مكان تشعر بالإحباط من قبل السعي العقائدي من السلطة، بلف والمتعة. كان 2013 ميؤوس منها في كثير من النواحي، ولكن كان هناك أيضا العديد من الأعمال المجهولة من النعمة والجمعيات الخيرية، من الشجاعة والرحمة، التي أبقت شعلة الأمل مشرق. عندما أرى البراعم الخضراء والزهور الصغيرة في الشقوق الصخرية، قلبي يقفز في الفرح وأنا أبكي أن الأمل لا يزال على قيد الحياة. كل مولود جديد هو رسول من الأمل. أيضا هو كل سنة جديدة، و 2014 لن يكون مختلفا. عقد على الأمل، حلم كبير، والمجازفة، احتضان المجهول، والعمل بجرأة، وأنك لن نأسف أبدا. السماح 2014 تكون سنة من العمل الحاسم و لدكوماك دنت صغير في ونيفرسيردكو. سوامي بودهاندا 27 ديسمبر 2013 نيودلهي ريشي الرؤية 2014 برنامج في ولاية كيرالا ديبافالي رسالة من غوروديف (2012) ديبافالي تحية من سامبود الهند. هنا هو رسالة من سوامي بودهاناندا ديواليديبافالي هو مهرجان الأضواء. الهند دولة نابضة بالحياة والهندوسية دين دينامية. ديوالي، المهرجان الأكثر شهرة للهندوس، هو الاحتفال بالأمل على اليأس، والحفاظ على الاستهلاك، وتقاسم الجشع، والمحبة على الكراهية، وتوفير أكثر من الاقتراض، ويجري على وجود. الأسطورية، ديوالي هو الانتعاش من نشوة الرب راماس النصر الحاسمة على شيطان رافانا. تاريخيا ديوالي يدل على اندماج الهند في النموذج الفيد. ومن هنا تحتفل ديوالي بوحدة الهند ووعيها الذاتي كثقافة وحضارة فريدة. بالنسبة للفرد طالب، رافانا تمثل الأنا هيرو وراما الذات العليا. الأنا الغيوم الذات العليا واستخدام الارتباك التي تلت ذلك يختطف العقل عاجز في جزيرة من المتعة و بومب. وأخيرا الذات العليا تؤكد نفسها بمساعدة الانضباط الذاتي (لاكشمانا) والعمل النكران (هانومان) وينقذ العقل من إيغوس الأسر ويعيد اتحاد الحرية والفرح. سوامي بودهاناندا 10 نوفمبر 2012 جمعية سامبوده سان فرانسيسكو فيدانتا ريتريت، نيويورك، سبتمبر 2012 سبتمبر 2012، فيدانتا ريتريت، نيويورك (الصورة مجاملة: تيلاك أجيروالا) سبتمبر 2012، فيدانتا ريتريت، نيويورك (صورة مجاملة: تيلاك أجيروالا) السعادة في المعرفة (محاضرة - تيار الصوت) مركز فيدانتا لسيادة أتلانتا في المعرفة - سوامي بودهاناندا انقر للاستماع جورو بورنيما رسالة 2012 من غوروديف المعلم هو الخالق، المعلم هو الرزاق والمعلم هو المدمرة: غورو تفكيك هياكل الجهل، يلهم الأفكار الإبداعية والإجراءات. المعلم يعلم في صمت والمثال الشخصي. المعلم هو المحيط من النعيم ومخزن من الحكمة المعمرة. المعلم هو عميق، الهدوء وكل احتضان. المعلم هو الله، المعلم هو الذات و المعلم هو بريسيبتور. المعلم هو الباب إلى اللاهوت. المعلم هو الوعي العليا. المعلم هو دوافع الرحمة. المعلم هو مترجم من الكتب المقدسة. المعلم هو الأب، المعلم هو الأم، المعلم هو صديق و المعلم هو الحبيب. المعلم هو المعالج الحقيقي وطبيب فعال. جورو علاج مرض الاستهلاكي والعمى من ضيق الأفق. المعلم هو الخيميائي الذي يخلق التحول عن طريق لمسة، لفتة، لمحة أو كلمة واحدة. المعلم هو الطبيعة - الغابات والتلال والمروج والوديان والصحاري والأنهار والمحيطات والسماء والشمس والقمر والنجوم - التي يعلمها مجرد كونها. المعلم هو أنفاسنا، نبض قلبنا ووجودنا جدا المعلم هو الهمس من أتمان في السكون. المعلم هو الحب بلا حدود - مساحة حيث يمكن أن تزهر مليون الزهور، مليون سونز يمكن أن تنفجر ومليون البجعات يمكن أن تأخذ في رحلة. المعلم هو الاحتفال بهيجة - أناندا أوتسافا. في هذا اليوم، 3 يوليو، من شهر آشادها، شوكلا-باكشا، ليلة بورنامي، ولدت لدينا جورو سري فيدا فياسا منذ آلاف السنين على جزيرة خضراء ستروكيد بلطف من المياه الفضية الأم الجانج. ابن امرأة الصيادين الفقراء، وقال انه نشأ أبليس ليصبح أهم العلماء والحكيم من اليوم ومؤسس الهندوس دارما. دارما هو استمرار من خلافة لا ينضب من المعيشة، وممارسة المدربين. دارما هو أن تفسر ويمارس وفقا لاحتياجات العصر. المعلم هو مستودع، السيارة و الارسال من دارما. شري. فيدا فياسا هو أولا وقبل كل شيء بين جميع الهندوس غوروس. المحبون من الهندوسية دارما دفع احترامهم والطاعة ل ساجا فياسا في هذا اليوم الميمون عن طريق العبادة في أقدام جورو المعيشة، من خلال الغناء وتقديم الخدمات والتأكيد من جديد على التزام المعلم والتدريس دارما. أوم سري غوروهيو نامة. سوامي بودهاناندا مركز سامبوده للتميز البشري كالامازو، ميشيغان المصدر: غورو بورنيما رسالة بمناسبة غوروبورنيما في 3 يوليو 2012 Mt. كايلاس ماناساروفار ياترا ثم سقط ياك في نهر جورو رسائل بورنيما المصدر: سوامي بودهاناندا، سينت: الأربعاء، يوليو 13، 2011 1:35 ص، نيويورك بمناسبة غوروبورنيما في 15 يوليو، 2011 السعي الروحية والأخلاقية هي أعلى أهداف في الحياة. تتكشف تلك السعادة عن طريق التفاعل بنشاط مع العالم هو معنى الأخلاق والروحانية. الاستماع عن الحكمة الذات من يدرك المعلم الذاتي وممارسة بشكل عاطفي الحكمة في أي وقت مضى تتكشف العلاقة هو وسيلة لتحقيق الذات. حكيم فيدا فياسا يمثل فجر الحكمة الفيدية ويعتبر المعلم الذي بدأ التدريس المنهجي من معرفة الذات من خلال الممارسة الشخصية والتدخلات الاجتماعية. جلبت فيدا فياسا الفيدا إلى الوعي الهندي وشرح حكمة من خلال العديد من التعليقات والروايات. هو الهند حارس واعية وصانع القيمة. وفي هذه المناسبة الميمونة لذكرى ميلاد فيدا فياساس، 15 تموز / يوليه، في يوم القمر الكامل من شهر أشادا، نحن طالبي الروحية يسجدون في قدم اللوتس من المعلم لدينا، ويسعون إلى نعمة جميع معلمين الذين جاءوا والمباركة الإنسانية. جاي جاي غوروديفا سوامي بودهاناندا المصدر: سوامي بودهاناندا أرسلت: الاثنين، يوليو 6، 2009 10:52:43 بيإم، سان فرانسيسكو جورو براهما المعلم فيشنو المعلم ديفو ماهيشفارا المعلم ساكشات بارام براهما تاسماي سري غورايف نما. المعلم هو في الواقع براهما الخالق، حامي فيشنو والمحرر ماهاديفا، المعلم هو واحد مع البراهم المتسامح هذا هو بلدي أتمان سالوتاتيونس إلى غوروديفا العليا. المعلم هو مزيل الظلام، عيوننا الساهرة، كل الشمس إلقاء الضوء في العالم. المعلم هو الضوء والحب ويقودنا إلى روحنا الداخلية. المعلم هو استعارة لرحلتنا التي تبدأ عندما تنتهي كل شيء آخر. في صباح ضبابي، في وسط غانغا، في قارب هزاز والطاقة والخبرة متحدة في الحب عاطفي. رقص الهواء الربيع في الفرح. انتشرت اليراعات النسيج الذهبي في التحمس متحمس. السماء الزرقاء أغلقت مليون عيونها في خجل الفوضى. ولدت جورو. فجر الحكمة. ظلت التغني مخبأة في قلوب ريشيس. الحكمة المدفونة في التغني. فقد العالم في الظلام. ساجا فياسا يلقي شبكته، مثل أسلافه الصياد الشعبي لم الأجيال، ولكن الآن لؤلؤة الحكمة. جاء الفيدا إلى النور. ثم ظهر عالية من الثقافة الفيدية. نحن نعيش في عالم من الاستعارات. المعلم هو استعارة لدينا للحياة. فياسا هو استعارة لدينا لجورو. الحب هو استعارة لدينا ل فياسا. الحب الذي أزهر في قارب هزاز، على جانغ متموجة في صباح الربيع. المصدر: سوامي بودهاناندا أرسلت: 10.00 صباحا، 5 يونيو 2008، مركز سامبوده للتميز الإنساني، كالامازو، ميشيغان هذا العام الذكرى السنوية للولادة فيدا فياساس اللورد يقع في 18 يوليو. ولد لبارامين ساجا باراسارا القديمة والتجاعيد في امرأة الصيادين شابة وجميلة ماتسياغاندي. وقعت النقابة في قارب متقلب، في صباح ضبابي، على الجانج الأقوياء. كان هذا المفهوم غامضا وفريدا بشكل لا يصدق. ابن المحيط اجتماع المعرفة في نشوة ابنة المحيط من المياه. اجتماع نادر من الحكمة والمغامرة من العاطفة الذكورية والفضول المؤنث اتحاد من الخبرة والشباب. التي وضعت الأرض لأرقى المزهرة من الروحانية الهندوسية والثقافة والرسائل. كريشنا (فياساس نظرا الاسم) نشأ مع والدته وسط الصيادين الشعبية في جزيرة رملية تدور من قبل المياه غانغا دوامة. كان يتقن السباحة وصيد الأسماك في سن مبكرة نفسها. الجميع في مجتمع الصيادين أحب الصبي رقيقة الظلام مع عيون كبيرة، والشفاه سميكة، واسعة الجبين والشعر مجعد. كان كريشنا طفل سابق الحذر. منذ نشأ في جزيرة فياسا كان يعرف أيضا باسم دفيبايانا، الجزيرة. عندما كان كريشنا دفيبايانا يبلغ من العمر سبع سنوات، والده، وفقا لاتفاق سابق، ظهر وأخذوه بعيدا والتحق به في غوروكولا للدراسات الفيدية. تأسست غوروكولا ويديرها باراسارا نفسه. لم تكن باراسارا متزوجة، كانت عرجاء في ساق واحدة وكانت أكبر عالم حي في التفسيرات الفيدية. الشباب فياسا على الفور أصبح آبائه مساعد شخصي ورفيق مستمر. باراسارا تدرس فرع واحد فقط من الفيدا، وعقدت فروع أخرى وتدرس من قبل ريشيس أخرى مثل بهارادفاجا، أتري، فيسفاميترا، كاسيابا، أغورا، وآخرون. اشتبك الناس الذين ينتمون إلى قبائل مختلفة في كثير من الأحيان باسم الآلهة لهم للحصول على الأراضي والأبقار والذهب. كما فياسا نمت إلى الرجولة الكاملة، وقال انه وضع توحيد هذه القبائل الشجار مع شعاره الشهير: الحقيقة هي واحدة، على الرغم من التفسيرات كثيرة. ذهب في جميع أنحاء أريافارتا، من كابول إلى كولكوتا، والكتلة البرية بين جبال الهيمالايا وفيندياس، والتقى مع ريشيس مختلفة، وجمع فرعهم من الفيدا ثم جمعت تلك التراتيل في أربعة مجلدات - ريك، ياجوس، وسامان وأثارفا فيدا. كانت الممارسة المركزية لأسلافنا الفيدية هي ياغنا وكانوا يعتقدون في العديد من الآلهة وفي مفهوم الإيقاع. ياجنا هو تبادل خفية بين الآلهة والبشر من خلال التضحية النار والإيقاع هو التوازن والوئام التي توجد في الكون. وأكد فياسا فكرة التسامح التعددية ومنذ ذلك الحين كان أعلى مثال للهندوسية. كريشنا دفيبايانا حصلت على اللقب الفخري فيدا فياسا بسبب خدمته يومين إلى قضية Veda - جمع وتحرير والنشر والترويج. فياساس الأم ماتسياغاندي الاسم المستعار ساتيافاتي تزوجت في نهاية المطاف الملك الحاكم سانتانو من سلالة كورو. التي جلبت فياسا في دوامة السياسة، والذي أعطاه فرصة لاختبار التطبيق العملي لنظرياته من الإيقاع، اتما، براهما، ياجنا ودارما. وقد جاء فياسا بالفعل إلى فهم أن الفرد هو جزء من شبكة كونية وأن طبيعته الأساسية هي وعي نقي. لتقديم هذه الأفكار في إطار معاصر كتب فياسا له ماغنوم opus - ماهابهاراتا. في هذه الملحمة فياسا صورت روح الإنسان اشتعلت في شبكة لا مفر منها من الشبكات والعلاقات مأساة من الحماقات الإنسان والانتصار في نهاية المطاف من الروح الإنسانية. توصيف فياساس من بهيشما، دارمابوترا، دريتاراشترا، دوريودانا، كارنا ودروبادي استولت تماما على التعقيدات والتناقضات من الطبيعة البشرية. وكان الهدف فياساس لوصف طبيعة وتشغيل دارما في التفاعلات البشرية. كتب فياسا السوترا براهما لشرح منطق نظريته أن الفرد هو المصدر النهائي لجميع القيم. الفرد هو مصدر الوجود والمعرفة والسعادة. والوعي الذي يعمل في الفرد هو أساس كل ظاهرة. كان فياسا روحانية متعمقة، أن الروح هي مصدر المسألة، أن التطور هو عملية إظهار ما هو مخفي وكامن في الوعي. غيتا غيتا، وهي جزء من ماهابهاراتا، هو جوهر جوهرة الفكر الفلسفي فياساس. كريشنا، بطل المحارب، يعلم ابن عمه الخلط، أرجونا، آرتشر قبل كل شيء من أزمنة له. أن على المرء أن يؤدي واجبه على أفضل من تلك القدرة والضمير بغض النظر عن العواقب. إذا كان يجب أن يكون هناك خيار بين الرفاهية والرفاه الجماعي البطل يختار هذا الأخير. الممثل هو المسؤول عن أفعاله يؤديها كدعوة للواجب، ولكن ليس لديه سيطرة على رفض نواتج الفعل، وليس الفاعل، ويقاس بالنتيجة، والممثل هو خال من سلسلة نتائج العمل. غيتا غيتا هو عرض متقن على العلاقة بين الفاعل، والعمل والنتائج. إن العمل الذي يؤدى خارج الخدمة خالي من عيب الخطيئة حتى لو كان ذلك ضارا. شعور واجب يعطي الوضوح لاختيار الاختيار. المحارب هو الحق عندما يقتل من الخدمة. فياسا تشرب له نصف الاخوة الزوجات هو الحق لأنه فعل ذلك من الشعور واجب. رجل في منتصف العمر يغتصب فتاة طفيفة هو رجس لعدم وجود واجب تشارك في هذا العمل الحقير. إن الفعل المتسارع الذي يقوم به المغتصب أو القاتل يتعارض تماما مع الأداء التداولي للواجب. أداء منفصل من تلك الواجبات، كما تقدم لمن الخالق، هو التدريس المركزي للغيتا. قضى فياسا أشهر معا في غابة باداريكا، تراجع تراجعه في جبال الهيمالايا. وكتب معظم أعماله هناك. حصل على نفحة أخرى نتيجة لذلك - مسكن غابة باداريكا، بادارايانا. ثمانية عشر بوراناس أن فياسا تأليف تظهر له في أفضل الخيال له. بوراناس تصور الشؤون الإنسانية كالتفاعل متشابكة بين الآلهة والبشر والملائكة، راكشاساس، أسوراس، غاندارفاس، كينراس، ياكشاس، والحيوانات، والطيور والزواحف وحتى الأشجار. ويمكنهم التواصل والتعرف على لغة بعضهم البعض. بدلا من شرح كل تجربة إنسانية من حيث السرير بروكروسيان المنطق، أخذت فياسا الخيال كأداة لتفسير الخبرة والروابط السببية. وهكذا إذا أصبحت فتاة غير متزوجة صغيرا حاملا، فإنه ليس سلوكها غير الأخلاقي، ولكن نتيجة وعدها إلى غاندارفا في الحياة الماضية، أو إلهام كينارا قوية أو إله. وإذا توفي الأطفال حديثي الولادة واحدا تلو الآخر، فقد توصل الزوجان إلى اتفاق بهذا المعنى في حياة سابقة، ولا يتوقع حدوث المأساة إلا نتيجة لخطة محددة سلفا. ما هو من ذوي الخبرة في مسرح الحياة البشرية هو مجرد ظل ما حدث، يحدث وسوف يحدث في مسارح الحياة الأخرى. الحياة البشرية تكسب عمق لا يمكن تفسيره - العديد من اللاعبين على عدة مستويات وتشارك في اللعب من حتى حلقة واحدة. بوراناس تصور الحياة باعتبارها شبكة سحب من أنماط معقدة مع أعماق مذهلة، كل حبلا تظهر إرادة، حرف والفردية من تلقاء نفسها. قراءة فياساس بوراناس هو تجربة علاجية. كريشنا دفيبايانا بادارايانا فيدا فياسا هو مؤسس الهندوسية، كما نعرفها اليوم. عاش حياة منتجة طويلة. كان مفكرا، منظم، مدرس، مترجم، كاتب، مستشار، مستكشف الأخطاء وإصلاحها، مستشار، الاستراتيجي السياسي، مؤسس البناء، مسافر لا يكل وقبل كل شيء سيد مستنير. ليس هناك مجال للنشاط البشري أنه لم يضع عقله وإثراء. هو أطول وأكبر النبي أو المعلم من الهند. هو عدي جورو. المعلم الجوهري. من خلال تقديم البغايا في صورته المظللة ونحن نكرم جميع غوروس الذين جاءوا والمباركة الإنسانية. عندما نتذكر بهاغافان فيدا فياسا ندرك معنى بايان: المعلم هو الخالق براهما جورو هو المستديم فيشنو جورو هو المخلص شيفا جورو هو في الواقع الحقيقة العليا إلى أن المعلم لدينا سجود الحب، سوامي بودهاناندا مركز سامبوده للتميز الإنساني كالامازو، ميشيغان 10.00 آم 5 يونيو 2008 المصدر: سوامي بودهاناندا سينت: 11.42am، 17 جولاي 2007، سان فرانسيسكو في التقليد، التقاليد الحية، مثل تقاليد الحكمة الهندوسية، دور المعلم هو الأهم. في مثل هذه الثقافة الحكمة ليست مقفلة في كتاب، مهما سامية و الجوهر الكتاب قد يكون. في هذه التقاليد الحكمة هي التي يمتلكها غوروس الذين يعيشون حياتهم في تخصصات الدراسة والتفكير والممارسة والتدريس من خلال السلوك المثالي. كل جورو يستحق الملح الملح يجب أن تواجه الحقيقة مباشرة والتحدث من سلطة التنوير الشخصي. كلمات غورس سات لا تنبع من الذاكرة تعلمت عن طريق تعفن، ولكن من الينابيع الطازجة من الخبرة التأملية. يتمتع جورو الحقيقي بحرية تفسير الحكمة وفقا لاحتياجات العصر والظروف دون المساس بالرؤية الأساسية. فهو وحده لديه الوضوح والثبات لاتخاذ الروحانية إلى رشد الحياة اليومية من الحياة العملية - إلى مكان العمل، إلى الأسرة، والحياة المجتمعية، والأكاديميين، والانخراط في حوار خلاق مع أنظمة معارضة معارضة وافتراضات الواقع. يعتقد الهندوس أن تحولات نموذجية دورية تحدث في فهم الإنسان والحركات الأقوياء التي يقودها إنكارناتيونسافاتاراس كبيرة إعادة تقييم وإعادة تفسير الواقع وإعادة تعريف الطموحات البشرية. راما، كريشنا، بوذا وغاندي، موسى، يسوع، محمد، كونفوشيوس، نيوتن، داروين، أينشتاين وآخرون. كانت مثل هذه المظاهر الحرفية من الالهي. كان للهندوس حظا جيدا فريدا من وجود غوروس كبير الظهور من وقت لآخر لتنظيف اسطبلات بحر ايجه من سوء الفهم والفساد والارتباك والجشع والعنف في السلوك البشري والمعيشة المجتمع. سيج ياغانافالكيا، ساجا فاشيشتا، ساجا فالميكي، فيدا فياسا، غوداباداشاريا، سانكاراشاريا، رامانوجاكاريا، مادفاكاريا، تولاسيداسا، راماكريشنا باراماهامزا، سوامي فيفيكاناندا، رامانا ماهارشي كانوا بعضهم. Of all these Hindu Gurus, the name of Sage Badarayana Paraasara Krishna Dvaipayana Veda Vyasa, or simply, Veda Vyasa stands out as a beacon light through millennia of Hindu history. He was the compiler of Vedas, and the author of Mahabharata and Brahma Sutras. He laid the firm foundation of Hinduism by his crystal clear and uncompromising teachings and tireless dedicated work. Vyasa was a great synthesizer and emphasised on mystic statements like: quot Truth is one, but paths are manyquot quot Thou art Thatquot quot Consciousness is Truthquot quotThe creation is non-separate from the Creatorquot etc. In a multicultural global society and when science and technology has become the nursery rhymes of every child and material progress the dominant mantra, Vyasas insights and wisdom help us integrate the best in all traditions and systems of knowledge and create a unifying vision of ethics, conduct and meaning for human striving. I have no doubt that Sage Vyasas teachings will have more and more relevance as the world becomes more integrated, complex and multi-cultural. On the auspicious day of Guru PurnimaVyasa Jayanti I wish all of you blessings from all Gurus who appeared and yet keep appearing on the planet to teach and enlighten humanity. Jai Gurudeva Jai Sri Vyasa Bhagavan Jai Sri Sankaracharya Love, Swami Bodhananda Source: Swami Bodhananda Sent: 30th June 2006, Kalamazoo, Michigan, On the occasion of Vyasa Purnima on 10th July, 2006 The birth anniversary of Sri Veda Vyasa falls on the 10th of July. He was born 5000 years ago to a fisher woman, in an island. His father was a Brahmin scholar called Parasara. From such humble origins Vyasa grew up to become the greatest spiritual and ethical preceptor of India. He is the founder of Hinduism as we practice it today. Hindus call him Adi Guru, the ancient teacher. The birthday of Sri Vyasa is hence celebrated as the day of fullness of Guru. Veda Vyasa systematised and edited the four Vedas that became the foundation stones of Hinduism. The cardinal principles of Vedas are: (1) There are many paths to the One God. (2) The world is a dynamic expression of God, hence Divine. (3) God is to be realised in the hearts of individuals who cultivate compassion for fellow creatures. Vyasa further developed these ideas into a system of ethics and social conduct in his famous composition, the Mahabharata. The Gita, the core sacred book of Hindus, is set in the Mahabharata in the midst of a battlefield. It gives the message of detached engagement in the performance of ones worldly duties as a path to spiritual growth. Ever since down to this day Hindus have followed the light shown by Vyasa. Guru is the vehicle of knowledge transference. It is true with any branch of knowledge, be it material science or spiritual wisdom. We stand on the shoulders of our forefathers. Without words and writing and teachers, civilization will come to a grinding halt. Gurus role is as important today as it was during the ages of oral tradition. It is Guru who transforms data into knowledge and knowledge into wisdom. He interprets symbols for day-to-day living. He welds the transcendental and the terrestrial into a happy harmony in human awareness. He is the Shiva who brings down the Ganga of knowledge from Heaven to earth. Guru is Acharya who teaches by practice, who walks his talk. The syllable Gu in the word GURU represents darkness and Ru in the sense of remover. Etymologically GURU means remover of spiritual darkness or ignorance. Guru is inspired by his inner energy and motivated by compassion for the suffering world. His words or actions have no tinge of self-aggrandising greed or ambition. Vyasa lived in the forest of Badarikaranya, away from the city, away from power and pomp. But he was there when the nation faced a crisis, with his ethical compass and spiritual torchlight. The whole community listened to him in abated breath. He set standards for kings, philosophers and businessmen to follow. A Guru is a RAJARSHI, that is, an involved spiritual beacon, contributing to the well being of people. Vyasa advised the Kuru dynasty, Vasishta, the solar kings and in modern times we have the glorious example of Mahatma Gandhi. A Guru never turns his face from the problems of the world. According to Sankaracharya, Guru is quotahetuka dayasindhuquot - an ocean of motiveless compassion. The Katha Upanishad says: quot uttishtata jagrata praapya varaan nibodhataquot - Arise Awake Seek company of great souls and gain enlightenment. The Mundaka Upanishad says: quottat vijnaanaartham gurumevabhi gachet, samitpanih srotriyam bramhma nishtamquot - to know the truth may the seeker approach a scholar well established in wisdom. The Gita says: quot tat vidhi pranipaatena, pariprasnena, sevayaquot - may you know the truth through surrender, enquiry and service. The Veda cautions: quotacharyavaan purusho vedaquot - blessed by a guru one comes to know the truth. In all these scriptures the importance of Guru is highlighted. Sant Tulsi Das dares to say: If God and Guru appear together, first prostrate to Guru and then to God, for it was Guru who opened our eyes to God. Shiva Purana says: Guru saves from Gods anger, but not even God can save when Guru is angry. Such is the reverence in which Hindus hold for Guru and the Guru Parampara, the succession of teachers. It is all the legacy of Veda Vyasa. His full name was Krishna-Dvaipayana-Badarayana-Paarasara - Veda Vyasa. Salutations to this Loka Guruworld teacher of India who taught us ahimsa paramo dharma - lsquocoexistence is supreme virtuersquo. This is the message the modern world, torn in several factions, urgently needs. Swami Bodhananda Kalamazoo, Michigan 30th June 2006 Source: Swami Bodhananda Sent: Thursday, 10 Jul 2003, 20:07:59, Kalamazoo, Michigan On the occasion of Guru Purnima on 13 July, 2003 We celebrate Guru Purnima on 13 July, the day five thousand years ago Sage Vyasa was born as a love child to Parasara Muni and Satyavati, the fisher woman. Vyasa was called Krishna because of his black complexion, and Dvaipayana because he was born in an island (dvip) flanked by the Yamuna. He was also called Badarayana, the inhabitant of the Badarika (Jujube tree) forest. Later this great saint came to be known as Veda Vyasa for his seminal work of collecting, editing, publishing, interpreting and propagating the four Vedas - Rig, Yajur, Sama and Atharva. Thus Vyasas full name was Paarasara Krishna Dvaipayana Badarayana Veda Vyasa. His independent works are, the Mahabharata, the Puranas and the Brahmasutras. The Prasthanatrayee, that is, the Brahmasutras, the ten principal Upanishads and the Bhagavad Gita are essentially the work of Sri Veda Vyasa. The Prasthanatrayee are the triple scriptures of the present day Hinduism. The great Acaryas of Hinduism such as Sankaracarya, Ramanujacarya and Madhvacarya and later Swami Vivekananda, Sri Aurobindo and Mahatma Gandhi wrote commentaries for at least one of these scriptures. Therefore Sri Veda Vyasa can be called the fathermotherGuru of Hinduism as we know and practice it today. Sri Vyasa was not only a scholar, but he also was an active statesman who took interest in the affairs of the nation. He came to the help of his motherqueen Satyavati in running the kingdom when his half-brothers, who were kings, were found inadequate for the task. Sri Vyasa even went to the extent of siring children in Ambalika and Ambika, the royal queens, who could not conceive from their husband kings - Vicitravirya and Citrangada. The central teachings of Vyasa can be condensed into the following: (1) Truth is one. but paths are many. (2) World is one family, hence to exist is to co-exist. (3) God Divinity lives in the heart of each humanbeing. (4) GodDivinity can be experienced moment to moment in a pure mind. (5) Purity of mind is attained when engaged in the world through self-giving work. Whenever Hindus have forgotten to live these immortal teachings of Veda Vyasa then they came to suffer humiliation and cultural degradation. That has been happening to us, Hindus, for the last 1500 years. Instead of responding creatively to challenges of the Muslims and the British, and grow in stature, we withdrew from the arena of action, and tried to find our god in seclusion and in the cocoon of our small self. Now Vyasas teachings are finding world acceptance and are experimented on the world theatre by globally conscious individuals. I have no doubt that Veda vyasas teachings will be the foundation of the emerging world spiritual consciousness. Salutations to Our Guru, Sri Veda Vyasa. Jai Jai Gurudeva, Swami Bodhananda Thursday, 10 Jul 2003, 20:07:59 Kalamazoo, Michigan Source: Swami Bodhananda Sent: July 21st, 2002, 3.30pm, Kalamazoo, Michigan, USA On the occasion of Guru Purnima on 24th July, 2002 Guru Purnima falls on 24, July. This was the day Bhagavan Krishna Dvaipayana Paaraasara Veda Vyasa was born. He was born to Matsyagandhi Satyavati, the fishermans daughter, by Sage Parasara, the great master of the Vedas. Shri Veda Vyasa is the greatest proponent of Hinduism as we know and practice it today. Veda Vyasa enjoyed royal patronage of the Kurus as his mother later married the Kuru king Santanu. Santanus children in Satyavati were Vichitravirya and Chitrangada. They married the princesses of Kasi - Ambika and Ambalika. Since the princes remained childless, Vyasa procreated children in those princesses. These two boys were called Dritarashtra and Pandu. Shri Vyasa continued to take interest in the affairs of the state. This provided him insights into the behaviour of men and women in powerful positions. That is how Vyasa was able to weave spirituality into the nitty-gritty of daily life. The Mahabharata is a classic work of Veda Vyasa in which he describes the passions and drives that fuel people to do stupendous as well as horrendous deeds. The ethical issues arising out of dilemmaic situations and powerful men, caught in the web of their past, struggling to come out of the swamp of their inner confusions are fascinating themes depicted in this epic. And the great teaching of the Bhagavad Gita, showing a way out of this mental paralysis, a beacon light shines in centre of this storm. Shi Veda Vyasa composed, according to traditional wisdom, all the 18 Puranas including the Bhagavata Purana. He is the undoubted author of Mahabharata and Brahmasutras. Shri Veda Vyasa got his best spiritual training under the tutelage of his scholar-Saint father who was an authority in the Vedas. It was Vyasa who later collected the vast repertoire of the Vedic lore, edited and published in the form that we know the four Vedas today. There could not have been the future Hinduism without Vyasas foundational work. The later Acharyas like Sankara, Ramanuja, Madhva, Nimbarka, Vallabha, Chaitanya, Tulasi Das and others have only interpreted variously the texts written by Vyasa. Shri Veda Vyasa was the defining moment in the long story of Hinduism. The Hindu world view and ultimate aspirations which determine the Vedantic culture of India and of one billion strong Hindus all over the world were inspired by this great Rishi. These are the reasons why Hindus worship Vyasa as the Guru of gurus - Adi Guru. Krishna claims in the Gita that among Muni-s He is Vyasa, who is considered an incarnation of Lord Vishnu. Guru is one who guides us beyond the ocean of ignorance, limitations and sorrow. His energy arises from a vast sea of compassion, born of spiritual vision. Lord Krishna, Lord Rama, Jesus Christ, Prophet Mohammad, Moses, Confucius, Socrates were all great teachers who strove to lift human kind from their little selves to the Oceanic Vastness of the Self. By offering Salutations to Vyasa we are actually honouring this long succession of teachers who manifested, from time to time, to bless suffering humanity. It is said that our biological parents bring us into the turmoil of the world and our Guru help us remain above those turbulences. On this auspicious Day of the Guru, we offer our prostrations at the lotus feet of our Guru, so that He may purify our hearts and lift our spirits to the presence of the all-pervading Spirit - The ultimate Bliss of Union. On this day we rededicate ourselves to the path of spiritual knowledge and self-realization, of ineffable Love and the all-encompassing Consciousness, to the study of the scriptures and a life of contemplation. Salutations Salutations Salutations At The Lotus Feet Of The Guru. Swami Bodhananda July 21st, 2002, 3.30pm, Kalamazoo, Michigan, USA Source: Swami Bodhananda Chinmaya Jyoti, Vol.3, No.1, July 1981, pg.3 The socio-cultural dimension of mans existence is not inherited genetically, but acquired in the course of social living. It is culture and social awareness that distinguishes man from the animal. The process of acquiring this culture is education. The person who helps the transmission of culture is called Guru. Culture is a wide term which includes a vision of life, corresponding values, behavior patterns, goals and expectations in life. It sets the standards by which success or failure is measured. To some success is the increase in the quantity of desires entertained and fulfilled, whereas to others success is freedom from wants and enjoyments there of. The Hindu Vision of life remain unchanged from what it was 5000 years ago, say in the times of Sage Vyasa, Sage Yajnavalkya, Gargi, Sri Rama or Sri Krishna - the yearning for the limitless, love for renunciation, a happy acceptance of ones lot in life, and a deep respect for others living and non-living. Culture is a question of attitude, not of mere material advancement, of harmony with nature not of conflict and strife. Such an attitude can be imparted only by those who live that ideal. No amount of theorizing and pamphleteering can achieve it. Hence the need of a teacher who live by his convictions. His life and conduct is the teaching. The Hindu tradition is supremely fortunate in having a succession of teachers like Sri Vyasa, Acarya Sankara, Swami Tapovanam et. al. July 17th we celebrate Vyasa Jayanti as world teachers day. Krishna Dvaipayana, alias Veda Vyasa was the greatest of all Hindu teachers. He collected all Vedas, edited and published them. He devised a method of teaching and is the first spring of Guru Sisya Parampara, whose blessings we enjoy through our teachers. Our salutations to Sage Veda Vyasa, and Poojya Gurudev who blazes our path towards peace and Godhood. Source: Swami Bodhananda Chinmaya Jyoti, Vol.3, No.1, July 1981, pg.3 Source: Message written for the occasion of the celebration of Navaratra by His students and devotees of Sambodh Foundation Bangalore Chapter, India, in 1998 The other day we celebrated Navaratra the memory of the epic fight that the DIVINE MOTHER fought against Mahishasura, the buffalo demon, and the final victory of the good over evil. On the tenth day dasami the Divine Mother having accomplished the mission of HER advent, disappeared into the surging waters of the ocean. Her entire creation heaved a sigh f relief as the world was finally free from the scourge of Mahishasura, the epitome of ignorance and arrogance. Sakti is the power of the Lord by which HE deludes creatures as well as delivers them. In fact delusion and deliverance are two aspects of the same process. Both are His play. Only the deluded will know the value of deliverance. It is only when you lose the diamond that you know the value of the diamond. As the Mahisha of ignorance overpowers our faculties, the intellect get deluded, emotions are muddied, senses run riot, perception become warped, the spring of love in the heart dries up, words become bitter and acerbic, thoughts turn split, deeds become violently destructive, and the quality of life is totally and irreparably degraded. Mahisha also stands for death and disintegration. Mahisha wallows in filthy water. It is a beast of burden, oblivious of the hideous weight over its back. It is a symbol of voiceless suffering. Mahisha represents he unacceptable levels of suffering, suppression and disruption caused by kama, krodha, lobha, moha, mada, matsarya, damba, ahamkara, asuya and irsya all due to a fall from spiritual values and holistic vision. The ordinary human being is so steeped into this mire of psychological filth that all his attempts to pull himself out have come to naught. Like the TuskerKing Gajendra of Bhagavatam, he is carried deeper and deeper into the whirlpool of Samsara by the crocodile of his insatiable greed. It is at such dreadful moments of pitch darkness in midday, as all our struggles are frustrated by an enemy from within, that good people start fervently fasting and praying for the DIVINE intervention, for a fresh transfusion of life giving energy. When the Mahisha, that huge hulk of all devouring darkness straddle the length and breadth of the individual and social life, swaying menacingly its powerfully crooked horns, stamping its hoofed feet irreverently on anything holy, beautiful and vulnerable, its puffed nostrils shooting shafts of fury, its eyes bulging into venomous rage, it is then good people helplessly look heavenward with upraised open arms and cry their heart out for DIVINE intervention. It is then Lord Vishnu, Brahma, Siva, Indra, Varuna, the sun and the Moon, and all the other Gods, along with the Rishis and Munis pool together any pray to the most compassionate DIVINE MOTHER of the universe to intervene and take action. They all, in unison, beseech Her to put on Her terrible form, to jump on to the back of her snarling mount, the roaring lion, put out her eighteen hands and pull out the armory of eighteen missiles, to join battle with the Mahishasura, and vanquish him once for ever. Granting their collective prayer, the Universal Mother came down on the Mahishasura like bouts of thunderbolts, slicing and incinerating the dark monster into extinction. Darkness ended and there was sunshine again. Navaratra is a message of hope, of faith, in the ultimate victory of good over evil. Faith is an inbuilt mechanism of good asserting decisively when the balance of forces shifts in favour of evil. Navaratra heralds the regenerative, creative powers in the midst of entropy and death. Navaratra is the celebration of hope, and the reaffirmation of Faith. satyameva jayate na anrtam satyena pandha vitatah devayanah Truth alone triumphs, never untruth The paths to Gods are made of Truth. OM TAT SAT JAI MATA DI On Deepavali Swami Bodhananda Chinmaya Jyoti, Editorial, Vol.2, No.5, November 1980, pg.3 As the earth spins on its imaginary axis as ususal, ushering in the month of aswini, the people inhabiting the region between the Hindukush and the Arakhan, from Kanyakumari to Kashmir, prepares themselves to celebrate Diwali, the festival of lights. Light has a special meaning and significance in human life. A devout traditional Hindu tends a permanent fire in his house. A modern Hindu keeps a lamp or a zero watt bulb burning in his pooja room. The Lord, the Self of all beings is of the nature of light - jyotisvaroopah. The early Vedic Rishis chanted: lead from darkness to light, from death to deathlessness. The ultimate reality, the consciousness, the Brahman is pure light. It is in the light of that consciousness everything that falls in the field of experience, including the sun and the moon, is illumined. He alone shines in his resplendent glory, and everything else shines after him. Chinmaya Jyoti, Vol.2, No.5, November 1980, pg.3 On Sri Ganesa, and Siddhi Vinayaka Kalasa Programme Swami Bodhananda in an email response to Naveen Budhraj Sent: Tuesday, December 16, 2003 10:01 PM Please use this message for the Spring News Bulletin. We, Ganesha devotees, have been chanting the mantra and offering charity in the Siddhi Vinayaka Kalasha for the last two years. Last year we reaffirmed our commitment to this sadhana program. Large number of new devotees came forward enthusiastically to join the Kalasha Sadhana. Some from the old batch left too. That has been always the case. But Ganesha blesses all of us unconditionally. With His curved trunk He removes all obstacles from our path. His small piercing eyes keep constant vigil on our deeds and misdeeds. His large, oversized years listen to all that we consciously and unconsciously say. With His single tusk He writes the script of our destinies. Shri Ganapati Bapa is a symbol of joy, contentment and mirth, of affluence and wealth, peace and health. His two consorts, Siddhi and Buddhi, constantly serve Him in His world redeeming work. Devotees of Ganesha are blessed with sharp intellect and fulsome success. In April,2003 we visited Sattal. Jasjit Mansingh, Marion (from Netherlands), Naveen, Alka and me spent three days in the gorgeous setting of the Himalayas, walking along the narrow footpaths visiting homes and chatting up with the villagers. Our purpose was to develop friendship with them, to assess their immediate needs unobtrusively and see what we can do for them on your behalf. Their urgent universal requirement was clean, running, drinking water. Later they may need schools, health clinics, roads, electricity, and the list goes on and on. Our team committed two lakhs for the water project. I am sure you will approve of that. Later, an utterly dejected and lost villager came to us and talked about his ailing wife, who required immediate medical treatment. We decided to grant him monetary help of Rs. 5000 on the spot. The fact there was somebody to listen to his tale of woe and bring some succor to his dark world of hopelessness brought a suspicion of a smile on the weather beaten wrinkled face of that man. For the first time I saw the face of God. Friends, this project that we have collectively undertaken is something we have to do on a priority basis. So many of our brethren are suffering. We have to do our bit for them. This is the way to do it, not with arrogance, but with humility - that Lord ganesha is giving us an opportunity to serve the world and purify ourselves. Sambodh Foundation and Sambodh Seva Trust are organising many programs for the spring. Naveen Budhraja will be detailing all of them in his report. Wishing to see you in all those functions. Jai Ganesha Maha Ganesha Love and regards, Swami Bodhananda Swami Bodhananda Sent on August15th, 2002, 12.11am, from Kalamazoo, Michigan, USA Onam is many things to many people - a harvest festival, beginning of the new year, nostalgia for a long lost kingdom of equality and justice, yearly reunion with their most beloved expatriate king-Mahabali, victory of divine piety over earthly might, conquest of ego by the spirit and above all an occasion for fun and celebration. We take off ten days from our busy schedule, decorate the forefront of our homes with floral designs and worship God (in clay statues) as the ideal king who visits each and every one of his citizens in their homes. For the masses God is a benevolent king, who protects the weak and promotes the good. But goodness alone is not enough. Goodness with out humility is arrogant display of power, a mindless standardization of human values. Who ever has tried that system has failed miserably. You may make every body equal, but humanity loses individuality in a mass of homogeneity. That is what happened to the ideal of Mahabali. Like the communists and socialists, he forcibly imposed equality, and people lost their quality and creativity and the zest for life. The young brahmachari Vamana by a creative intervention demolished the whole structure of inertia and somber statusquo in which mahabali ruled as the sole decision maker. Vamana came as a humble mendicant wanting only three square feet of land to spread his contemplation - cushion. The mighty Mahabali, secure in his power and glory, condescendingly, but thoughtlessly, granted, even against his teachers advise, the request. Apparently a good act, but with out circumspection. And the structure which Mahabali constructed over years on the principle of equality and inertia collapsed like a pack of cards, like the erstwhile Soviet Union. What is the message of this ambivalent story A good king was sent packing to the nether world by a just God for no apparent reason or justification There are two messages: 1) that power with out humility will not be lasting and 2) that equality without freedom for individual enterprise will not be sustainable. The spiritual message is surrender to God and do your best for the good of others. Love and hearty Onam Greetings Swami Bodhananda Sambodh Foundation Sambodh Foundation, India . is a not-for-profit charity and spiritual organisation, that works for social, and spiritual uplift, inspired by the vision and teachings of its preceptor, SWAMI BODHANANDA. An acclaimed Teacher of Vedanta, Gurudev with rare clarity and vision, through discourses, interviews, lectures, classes and seminars unfolds the answers to the perennial yet contemperaneous question who am I. Sambodh Foundation is a forum for philanthropists and service-minded Sadhakas, to pool their resources, to set up appropriate institutions, with a dream for the spiritual revival of the humankind. Guided by Gurudevs sacred vision Sambodh practises the inculcation of values such as respect for all religions, respect for the individual and hisher fundamental rights, respect for nature and humans symbiotic relationship, all with a scientific temper. The goal is noble. The work is rewarding. But the path is ardous. We need a reservoir of good will among the enlightened public. Finance is required. Workers are needed. But what is more precious is the good wishes of the people, of all of you. Join us and discover a new world and a new life of happiness, love, self-unfoldment and self-fulfillment. Let us participate in Gods work and let us feel Gods abundant grace every moment of our lives. Sambodh INDIA has centres in several cities in Kerala with ashrams in Trivandrum, Cochin, Calicut and Palakkad. The headquarters of Sambodh Kerala is in Trivandrum, at Bodhananda Kendram, beside the river Kalady, frilled by coconut palms, and with a picturesque vanatage point. There is a full fledged guest house, halls, and class rooms in Bodhananda Kendram. Bodhananda Kendram in Trivandrum is the oldest Centre of Sambodh India, and was started by the disciples of Gurudev in 1988. Siddhi Vinayaka is the patron deity of Sambodh Kerala and other Sambodh Centres. Devotees of Sambodh in India and the United States worship Siddhi Vinayaka with the Ganesa Gayatri mantra . and also contributing to microcharity through the Siddhi Vinayaka Kalasaradhana Programme. Read More Sambodh India has inspired a research foundation, Bodhananda Research Foundation for Management and Leadership Studies. BRF-ML was found in 1990 inspired by Gurudevs vision that leadership will be the most challenging issue in the twenty-century not only in corporate management, but all enterprises that would need innovation, imagination and team effort. BRF-ML organises seminars and courses on a wide range of themes on Indian management. The most recent event was a course on classical Indian ways of reasoning, with focus on the text Tarkasamgraha . Read More The activities of Sambodh Bangalore are primarily two-fold: The Sambodh Centre for Vedanta amp Siddhi Vinayaka Temple which is coming up in the city and the Sambodh Centre for Living Values in the outskirts of Bangalore which is devoted to activities that promote a green life style based on ecological principles. Sambodh Bangalore organises events to support underprivileged children with educational aids planting of trees, medicinal plants and organic farming and nurtures Sambodh Centre for Living Values, with a variety of a programmes that inspires interdisciplinary dialogues studying Vedantic texts and living with the nature. Currently, Sambodh Bangalore is overseeing the construction of the completion of Vedanta Centre and the Siddhi Vinayaka Temple. To Know How You can Support, See Brochure Sambodh Delhi is the central office for all Sambodh Centres in India. Apart from the administrative overview of the Centres, Sambodh Delhi organises annual lectures by Gurudev, and also study classes on Upanishads, Gita, and Vedantic texts, when Gurudev is in India. Apart from leadership and management studies seminars and lectures, Sambodh Delhi organises a variety of charity events to support the poor and underprivileged, and also supports a project for facilitating drinking water in Sattal, a Himalayan village. See Pictures Thematic Notes Sapta Padma -- The Seven Lotuses The human is a conglomerate of energy vibrations. Modern science says that human body is formed of 10 trillion cells. It is these cells that function as bone, marrow, blood, flesh, skin, neural networks, sense organs, and motor organs. Cells are a collection of atoms. Atom is a vibration of energy. This vibration rests in vacuum and vacuum rests in consciousness. It is this consciousness which Rishis know and realize through meditation as sacchIdananda and bodhasvarupa . Man ends up a samsari and unhappy person when he leads a body-oriented life without knowing these different dimensions of existence. Identified with the superficial manifests of consciousness such as nama (name) and rupa (form), and forgetting the essential relationship with the depths, he as a limited and insecure individual spends his lifetime, eating, sleeping, and procreating. Human consciousness which is trapped in the four expressions: kama (desire), krodha (anger), bhaya (fear) and dura (greed) needs to be awakened and heightened, led through the different dimensions of existence, and integrated with the comprehensiveness of consciousness. What is called for is a self-fulfilling pilgrimage from selfishness to selflessness. From desire through love to devotion from the navel through the heart to hrit from greed through austerity to compassion from Muladhara through anahata to the sahasrara . The Rishis with their subtle vision saw the totality of universe in the human form as virat purusha . The universe has the form of a man of perfect shape sitting in siddhasana . The extroverted human who walks carefree in his two legs is unaware of this secret. The universe is full of energy vibrations with different frequencies. The Rishis realize the totality of these vibrations as aumkara the pranava . The energy vibrations of the Yogi in siddhasana orchestrate with the cosmic energy vibrations. The sushumna nerve becomes enlivened in this meeting of the microcosm with the macrocosm. The potential energy which lies in slumber in the Muladhara needs to be awakened through this sushumna nerve, to the sahasrara . . Sushumna is the extremely subtle nerve which begins two inches above the anus, passing through the vertebral column of the spinal cord, like a long lotus reed, and reaching the brain. This nerve is not apprehensible through scientific instruments. The point above the anus, where the Sushumna nerve starts is called the Muladharam . and the other points upwards where the Sushumna touches are called Svadhishtanam . Manipurakam . Anahatam . Visuddham and Ajna . The Sushumna nerve ends in the Sahasrara which exists centred on and encompassing the brain. These energy centers which exist in the path of the Sushumna nerve are called Padma and Chakra . They are called Padma since they have the power to bloom like a lotus and radiate energy. They are also called Chakra since they are the sources of Sakti energy. Whereas Muladharam is two inches above the anus where the spinal cord ends, Svadhishtanam is two inches above Muladharam on the genital. Manipuraka Padma exists on the centre of navel, Anahata Padma is on the centre of heart, Visuddha Padma is on the Adams apple, Ajna Padma is on the bhrumadya between the eyebrows, and Sahasraram on the centre of the brain. Sahasraram is the Padma with thousand petals. If Sushumna nerve could be compared to a lotus reed, these Padma centres of Sakti could be compared to the flowers on that reed, placed at specific distances from bottom to top. The central point of attention of a body focused human is on the Muladharam where Ida and Pingala meet. Of these two nerves which begins at Muladharam going up encircling the Sushumna . Ida through the left nostril and Pingala through the right nostril relates with the bahyaprana outside Prana . Ida and Pingala nerves and Muladhara Padma form the substratum for the experience of duality. Ida by relating with the left side of the brain, and Pingala by relating with the right side of the brain becomes the substratum for the opposing forces in the individual and cosmos. When Ida is the substratum of buddhi intelligence, paurusha manliness, Surya sun and Agni fire, Pingala is the substratum of emotions, feminine qualities, moon and water. Human who is the slave of ahamkara ego, and mamaakara - mine-ness, identifying with Ida and Pingala nerves, exists in the Muladharam . influenced by kama desire, krodha anger, lobha greed and bhaya anger. The human energy caught up in the Muladharam needs to be liberated. This has to be achieved by the blooming of the Muladhara Padma. The four-petalled Muladhara could be awakened, by taking a long breath through the right nostril, holding it inside, and exhaling it through the chanting of Aumkara . The consciousness which is awakened and freed from the Muladharam becomes free of kama-desire. Further, with the chanting of Aumkara . consciousness liberated through the awakening of the six petalled Svadhishtana . and thus becoming free from anger awakening the ten petalled Manipurakam and becoming free from greed awakening the twelve petalled Anahata Padma and becoming free from fear awakening the sixteen petalled Visuddha Padma and becoming free from vasana-s awakening the two petalled Ajna Padma and becoming free from self-ignorance continued with the chanting of Soham and awakening the thousand petalled Sahasrara to the spectacle of thousand suns rising together. When consciousness awakens through the Sushumna transcending each Padma . gradually the levels of Panchabuta five elements, triguna and the seer-seen duality are also transcended. Sakti energy is limited consciousness. Siva is unlimited consciousness. Siva-Sakti-Samyoga is the limited consciousness awakening to the unlimited consciousness, like the river merges with the ocean-this is the awakening of Kundalini . Human consciousness confined to the Muladhara is called Kundalini the coiled snake lying in two folds. Since this snake is the reflection of Siva consciousness it is also said that it is coiled around the Sivalinga . Sushumna is the passage which guides the consciousness from the lowest level to the highest level. It is about reaching the seventh level of Sahasrara crossing the six Chakra, that the poet Tunjath Ezuthacchan wrote: padiyaarum kadannavide chellumbol Sivane kanaanaakum Siva sambho climbing the six steps one sees the Siva. Tantra sadana tradition describes the means and methods for the awakening of the Kundalini . and achieving Purna Prajna by the touching of Kundalini of Sahasrara Padma and awakening it. Agama Sastra also says that only by the direct guidance of a realized Guru, only a student who has renounced all desires, can get the complete realization through this path. Source: Article written by Swami Bodhananda, Sambodh News (Bangalore) Vol.1, No.1, 1996 Generally our happiness is due to a reason. Can you be happy without any reason Your very nature is happiness. When the sun shines, it is not due to any reason. It is its nature. In the same way can I be a happy person, since it is my nature Can I always remain in the state of happiness If you can then you are in Samadhi. A happy person is a Sanyasi, is a Samadhistha. Samadhi is not just siiting in padmasan. . You dont meditate for obliging the teacher, either. It is not for the sake of the teacher nor the society. It is for your own healthy being. It is to discover your own inner potential. Having touched that level of consciousness, you wont go around establishing relationships with an expectation of happiness. That state of consciousness where there is no seeking for happiness is Samadhi. It does not mean that you wont think of a car or a television. A happy person can also think of a car or a television. But understand that they can give you comfort not necessarily happiness. A television can set can give you pleasure and comfort. But comfort need not necessarily make you happy. You will be comfortably unhappy. That is all This is the greatest discover of the Rishi that comfort need not necessarily make an individual happy. You can have comforts. But for happiness, you have to meditate. For comforts you must work. . I am sacchidananda is not a conclusion. That is something which you have to experience in your daily encounters. Therefore, let us not say quotI am a limited personquot. Let us not say quotI am a unhappy personquot. The existential woe of the modern man is that he thinks that at the heart of human situation it is a cesspool of pain there is no joy at all man is unhappy, radically and deeply. This kind of a self-image has to be changed. When you dont understand yourself properly, when you belittle yourself, then nobody can uplift you. If you say that you are weak, you ARE weak. If you say you are strong, you ARE strong. It is your choice. You have the ability to respond to the situation as a useless person or as an intelligent person, as a unhappy person or as a happy person. This is the meaning of responsibility. You have the ability to choose your response to the situation. Nobody can deny you that ability, except yourself. (Selection from a lecture given by Swami Bodhananda in the year 1994) Meditation is seeing What is. To see is involves seeing is not. Seeing is and is-not is the vision of the whole. Seeing is when the blind is desire-free. Desire is always for the other. The other is not-seeing. And not-seeing is agitation. Not-seeing is seeing what one projects. What one projects is different from what is. Projection is an act of the desiring mind, and non-projection is a state of non-desire. A non-projecting mind is ever in meditation. It alone sees. Others see not. There seem to be two things - is and is-not. Is-not is never away from and adds nothing to is. Hence there is only is. Meditation is seeing is. Source: Chinmaya Jyoti, Vol.3, No.1, July 1981, lsquoMeditation for the Monthrsquo, pg.4 Desire and Desirelessness Desire is a natural impulse that drives human beings to act and express himselfherself. Desire is also the cause of self-alienation, mental agitations and the insatiable pursuit of possessions and pleasures. Every individual has to determine for himself the contours and the meeting points of desire and desirelessness. Desire leads to self-expression and success in the world. Desirelessness leads to inner stability and fulfillment. But the flipside of desirelessness is lethargy and otherworldliness that make individuals incompetent in the world of action. The challenge is to understand the significance of desire in human development and the meaning of desirelessness in human fulfillment. The Indian wisdom traditions teach a perfect balance between these two opposing directions of desire. Swami Bodhananda 21 May, 2006 Who is a Guru Guru is one who has the inner leisure to guide another person. Why should another person need guidance Because he has lost himself. Can one lose oneself The need for the other is the expression of loss of oneself. How does one lose oneself By trying to be somebody other then oneself. Why should one try to be somebody other than oneself Because he is not happy with what he thinks of himself. What does one think oneself to be One thinks oneself to be a wanting person. What does one want Happiness. What is happiness Happiness is a state of not wanting happiness. How can one attain that state By not striving to attain it. How does one give up striving for happiness By knowing that one is happiness itself. How does one know that he is happiness itself By sitting at the Lotus Feet of a Guru who has the inner leisure to allow the other to sit at his feet. Why should the Guru need the inner leisure Otherwise he will always be in a hurry. Why is one always in a hurry Because one is not happy. Why is one is not happy Because he does not know the source of happiness. What is the source of happiness The Lotus Feet of the Guru. How can the feet of Guru become the source of happiness Because he is happiness unbounded. How can happiness unbounded have feet and hands Not possible Then how can one sit at the Lotus Feet of the Guru By opening up ones heart to the abundant grace of the Guru. How does one open up to the Guru By loving the Guru. How can one love the Guru By giving up oneself totally to the Guru. How does one give totally to the Guru By serving him lovingly. Does Guru need loving service No. Then what is the point of loving service to the Guru Serving a Guru who does not demand service is the way to open up ones heart to the Guru. (Source: Sambodh News Bangalore, Vol.1, No.1, 1996) Differences are not opposed to the integral experience of events. Difference is not division. We all can be different, unique individuals. Still we all share a common existence. That common existence which we share, of which are integral parts and limbs, that is God. Human consciousness can experience that integrality of existence. When you become an integrated person, the whole existence can be experienced integrally. This is the idea of meditaion. It is an experience of the continous explosion of energies within you. You feel that energy streaming forth in all your activities. (Selection from a lecture given by Swami Bodhananda in the year 1994) One has to clearly see the demarcation between Kshetrathe field, and Kshetrajnathe knower of the field between the content of consciousness and consciousness. The world is the content of consciousness. Consciousness is the container which you are. Understand the clear demarcation. The contentthe world changes. The containerconsciousness does not change. When one changes the other does not change. You are the consciousness, which does not change. Whatever you experience is the content of consciousness, which changes constantly. In all your experiences, there is a changing and a changeless dimension. The changingallow it to change The changelessBe the Changeless. (Selection from a lecture given by Swami Bodhananda in the year 1994) In Vedanta, ahamkara means I am the doer attitude. Instead of saying I am doing it say He is functioning through me I am only a pencil in the hands of the Lord He is the great poet Using me He is scribing the great poem of my life. This should be your attitude, that you are not the doer, but an instrument, a vehicle through which the Lord expresses. Ahamkara is the feeling of I am the doer. Whatever you do you entertain such a feeling. You also feel that since you are the doer you should get the credit too. If you donrsquot get the credit you become violent, you react and feel miserable. One who does not feel that he is the doer, who feels that he has been given an opportunity to be used by the higher power--he is Anahamkarah--one who is free from the doership notion. (Selection from a lecture given by Swami Bodhananda in the year 1994) We gather memories in our lives, bitter and sweet, good and bad. An ordinary person cannot avoid gathering memories. An intelligent person will try to avoid memory. He will try to experience and integrate that experience. He will not allow the experience to hang out like a meaningless root from his personality. Most people are unintelligently led by memories. The past bothers them. The more the past bothers you, the less efficient you become in the world. When the speaker explains, most of the time you dont listen. Generally there are gaps in our attention. We are not able to give continuous attention. Because, memory comes in between. The memories that you gather of likes and dislikes are the adventitious roots. They are meaningless and useless growth from you. They become a burden for you. Memorieslikes and dislikescause further activities based upon the past experiences. If you are inimical to somebody, you keep that memory and you will react according to that memory for the rest of your life. Your life becomes a life of reaction and not action. Our actions are always reactions. And we dont know why we behave like that. If it is a good experience you want to repeat. Thus you miss the joy of newness in life. That is the reason for boredom. Because we all the time act on the level of memorieslikes and dislikes. We gather memories and unconsciously they operate in us. If you refuse to accumulate this garbage, if you keep your consciousness clean, if you hold on to the centre of your being, then you can enjoy the newness of life. Two kinds of memories are gathered in the business of living. One is the psychological memory and the other technological or factual memory. Whatever you learn is the technological or factual memory. But in the process of learning you gather some psychological memory too. Technological memory is very important to live in this civilisation which is man-created. It is the psychological memory that you gather along which becomes a drag on you. You must get rid of it as early as possible. Jealousy, agitation, envy, comparison, anger, insecurityall these are born of psychological memory. You accumulate these in the process of living. Mind is a combination of both technological and psychological memories. An intelligent person will gather technological memory and avoid psychological memory. We need technological memory. Otherwise we will be a cipher. We need knowledge. But we donrsquot need any disturbances at all. (Selection from a lecture given by Swami Bodhananda in the year 1994) One has to clearly see the demarcation between Kshetra -- the field, and Kshetrajna -- the knower of the field between the content of consciousness and consciousness. The world is the content of consciousness. Consciousness is the container which you are. Understand the clear demarcation. The content-- the world changes. The container-- consciousness does not change. When one changes the other does not change. You are the consciousness, which does not change. What ever you experience is the content of consciousness, wich changes constantly. In all your experiences, there is a changing and a changeless dimension. The changing-- allow it to change The changeless-- Be the Changeless. (Selection from a lecture given by Swami Bodhananda in the year 1994) In Vedanta, ahamkara means I am the doer attitude. Instead of saying I am doing it say He is functioning thorugh me I am only a pencil in the hands of the Lord He is the great poet Using me He is scribing the great poem of my life. This should be your attitude, that you are not the doer, but an instrument, a vehicle through which the Lord expresses. Ahamakara is the feeling of I am the doer. Whatever you do you enetertain such a feeling. You also feel that since you are the doer you should get the credit too. If you dont get the credit you become violent, you react and feel miserable. One who does not feel that he is the doer, who feels that he has ben given an opportunity to be used by the higher power--he is Anahamkarah --one who is free from the doership notion. (Selection from a lecture given by Swami Bodhananda in the year 1994) A Sanyasi is one who can stand apart and watch the situation, and make appropriate responses to it. While a Samsari gets caught up by a situation and becomes a victim of it, a Sanyasi stands apart and responds creatively. In the process he discovers himself, unfolds his inner potential. Sanyasa . which is the highest ideal is not running away from activity. It is looking inward for that extra magazine of energy. A Sanyasi . is therefore one who is self-inspired and self-motivated. We should not have the wrong notion that Sanyasa means renouncing everything and going back to the forests. For the last two thousand years we have been indulging in such thoughts: let us go back to the Himalayas let us go back to the forests. And that is the reason why we have come to such a pass. Renunciation means you have to create and renounce. If you dont create you have no right to renounce. To create means you have to invoke something unique out of yourself. Those people who can invoke their potential in their interactions with the world, alone can invoke their potential in their interactions with the world, can alone leave what they create for other people. They keep moving ahead. Sanyasa means a constant forward movement. Create and leave behind what you have created. (Selection from a lecture given by Swami Bodhananda in the year 1994 ) The entire thrust of the Bhagavad Gita is not to give a psychological or material explanation for things. The entire thrust of the Gita is to lift the individual and solve his existential and spiritual problems. And once your spiritual problem is solved, once you discover that you are inwardly strong--quotIn my being I am strongquot-- then what ever be the nature of the challenge you will emerge stronger and diviner. The world there after will not become a problem, but an opprotunity for you. Is it not The more you crush a piece of sandal wood, the more fragrance emanates from it. In the same way when you discover that you are inwardly strong, the world becomes an opportunity for you. The more you are crushed the more your fragrance emanates all around, the more your divinity manifests all around. And then you will not curse the world. You will stand in utter reverence to the world, because the world has given you an opportunity to discover and unfold your depth. Then you become a thankful person to God and to the world that is created for you. Unfortunately, since we dont know the technique of living, this art of living, the world has become a veritable prison for us. Hence throughout the Bhagavad Gita Bhagavan concentrates upon Arjunas self-awareness, his own self, his Being. (Selection from a lecture given by Swami Bodhananda in the year 1994 ) Bhagavad Gita - Ch. 15 W hen Arjuna became self-reflective, he paused for a minute between the impending action and his present status. And when he paused he suddenly realised that the war he was going to start is not going to solve any of his probelms. War and violence is no solution to human problem. There are conflicts in our daily lives, in our minds, at our homes, in the family, in the government. There are conflicts because we are all individuals. We have our own personalities and individualities, and we want full expression. When you try to express your individuality, to discover your self, to unfold your potential, there is going to be strife, struggle and conflict. But war is not the mechanism for solving conflicts. The two super powers had tried that for the last fifty years. They misdirected the resources of the world for accumulating nuclear stockfile and created a balance of terror. Finally they discovered the foolishness they have been practising. Arjuna discovers in the battlefield that war is no solution: quotI may win the war, I may get my kingdom back but I have to kill a lot of people--innocent people, innocent children, youth, women and all of them-- for my own gloryquot. Arjuna thinks about this situation, the consequences of his actions. This is the meaning of reflection--to think about the consequences of your action. (Selection from the Gita Jnana Yajna lecture on Bhagavad Gita:Ch.15 given by Swami Bodhananda 6 February 1994) Seven Spiritual Laws 1. Law of Brahman Every individual is a field of infinite potentiality. Everyone seeks expression of this potential energy, which is possible only through altruistic desire fulfilling activities The phenomenal world is always in a flux of constant change. Individual has to accept this fact of change and prepare to face change, psychologically and technologically, by designing innovative responses. Change is to be seen as a tool of Brahmans expression. 3. Law of Dharma Every individual is unique in nature and has different talents and needs. The talents have to be expressed and needs are to be fulfilled. This has to be done within the limits of Universal Dharma. The purpose of education is to develop natural skills to meet innate needs with awareness of dharma, which is the meaning of Svadharma. This Law is about the Cause and Consequences. Present life of an Individual is constituted by his past thoughts and deeds. And future life is determined by what is done presently. Law of Karma says that individual creates hisher own destiny by the moment to moment choices and actions. World exists based on the principle of Sacrifice that is nothing but give and take. In traditional yajna Devas - the controllers of Nature - are propitiated for materialistic and spiritual well being. This mutual nourishing and cherishing efforts ensure peace and happiness for the individual and also the society. To sacrifice is to receive, to possess is to lose. Detachment is the key to happiness. Detachment ensures ability to watch the thoughts and actions impartially like a witness while interacting with the world. It will help to cherish multiple perspectives and intuit diverse solutions to issues of life. Maximum productivity or efficiency is gained when mind is relaxed and playful. Effective individuals expend least energy while facing challenges and problems. This provides experience of self exploration and expression. (based on the book quotSeven Spiritual Lawsquot authored by Swami Bodhananda) Saint and Saintliness Saintliness cannot be acquired. It has to be discovered as ones own essential nature. when I appreciate my incapacity to hurt or get hurt by an individual, event or situation, I recognise the saint that I am. Thus the sure mark of a saint is this incapacity to wound or get wounded. Such a sanctimonious person remains ever as fresh and innocent as a morning lily, as pliable and tender as a tropical creeper, and as accommodating and unresisting as the infinite space. The external expression of saints varies according to conditionings that they have acquired down the millennia genetically, racially. But the essential sweetness and fragrance that emanates through such expressions remain the same. An Aurobindo cloistered in his wooden panelled study hatching out of wonderful phrases, ideas and imageries may appear diametrically opposed to a Ramakrishna Paramahamsa stammering out rustic tales and anecdotes clumsily squatting on a rickety charpai. A Vivekananda roaring down to the learned assembly of religious leaders, majestically dominating the stage in his gorgeous orange robes may look an incongruent counterpart of a Ramana Maharshi in his meagre loin attire silently smiling to an unlettered aspirant. A Christ on the cross meekly suffering the agony of crucifixion may seem an absolute antithesis to Lord Krishna, whip in his hand in the battle field exhorting the unwilling Arjuna to fight a bloody war. A Naranattu Bhrantan gleefully immersed in his purposeless labour of rolling a huge stone up and down the slopes of the mountain, resting in the graveyards, contemptuously looking down upon the tempting and seductive world may stand out ridiculous compared to a Krishnamurti elegantly employing slick words and streamlined phrases in Oxford accent to bring out the profound silence that he experiences. From a peripheral view, these saints look different from each other. But a perspicacious observer can see the golden cord of saintliness running through all their apparently contradictory expressions. They show a profound concern for the problems of the world, and an incredible unconcern for their own. They have infinite capacity to patiently suffer without being revengeful, to remain ever hopeful without being expectant they are always unpredictable and remain choicelessly alone. If nobody answers their call they prefer to walk alone. Saintliness is born out of inner contentment, is an expression of a state of non-desiring. The saints inner plenitude is not the least affected by the lavishness of his external munificence. That quality of total renunciation makes him loving and lovable. Nobody is afraid of a saint and the saint is afraid of anybody. Fear appears where give and take is involved. Who is a saint What are his marks What makes him saintly What is the essence of his saintliness Arjuna asked these questions to Lord Krishna: O Lord, tell me the marks of a wise man steadied in his vision. quot Lord answered that one who is ever awareful and has a mastery over his desires is a wise man, one who is contended with what he has, never desiring for a change. Slavery to desires is unsaintly. Hence, a saint, in Sanskrit is called a Swami, a master. The saints strike no roots anywhere. They are pathless people, their path cannot be mapped out nor can it be traced back. Their callings are different their source of inspiration is different. A saint is ever victorious for his victories leaves none vanquished behind. A victory without a victor and vanquished is a lasting victory. Such victories leave no bitter memories, nor any need for revenge. Christ murmured, O Lord, they dont know what they are doing. He on the cross betrayed no resentment or anger. He only felt sorry for his persecutors. In this sense a saint is most unpredictable by the ordinary standards. There can be scholarly or illiterate saints, mild or furious ones, flamboyant or self-effacing, socially committed or socially unconcerned, dynamic or dozing, of all shades and hues. Still they remain beyond all definitions, far beyond the confines of social, historical and psychological categories. They are what they are inspite of everything. They dont choose to be saints, but they discover themselves to be saints. Theirs is the only authentic, free and relaxed life. Their presence is often an enigma, sometimes even a nuisance to the selfish conformist world. Their style of living is a non-violent rebellion and a destabilizing factor in the security-mongering hypocrite world. A saint is a disturbing question mark and his saintliness gives him the authority to hurl at the world answerless questions. He is a mystery, always secure, living the most insecure life. He is the question and the answer, the beginning and the end. (From a published article by Swami Bodhananda in a magazine in 1981) The single most important cornerstone of a successful relationship is transparency - which means expressing ones needs, feelings and expectations sincerely to the partner. Transparency in relationship enables partners to understand each other better and adjust mutual responses with empathy and care. No lasting and successful relationship can be built without respect and sensitivity to each others needs. Experience teaches us that a strong sense of self-worth and self-sufficiency constitute a necessary condition for mutually nourishing relationship. Too much expectation from a relationship leads to inevitable frustration and dejection. Two happy people make a happier and fulfilling partnership. Happiness as an experience has to be independent of the ups and downs of relationships. Happiness is the quality of a detached and caring mind. Two happy people enjoy being together and bring out their best in a partnership of give and take and find space for each others follies and foibles. Accommodation, acceptance and trusting love are the sweet fruits of transparency. What is the need of the ONE to manifest as many Source: Reply to a post-graduate student of philosophy, in a letter dated 13.06.1989, sent from Kasarkode (North Kerala). You have raised an interesting question answering which I have to consider apparently irreconcilable facts. The realisation that body is a divine tool to win Gods grace and to attain self-realisation itself is a major attitudinal change. quotAre we diminishing the potentiality of all-pervading consciousness by contenting that body is a divine instrument for self-expressionquot In spirituality body does not mean just one body, it includes all the bodies - samashti sarira-s. The hymn to the cosmic person unveils the supreme consciousness as one with thousands of heads, hands and legs. One who is no more identified with one body can experience the manifestation of consciousness through all the bodies. All the gross, subtle, causal bodies are together known as Maya. And, consciousness is Mayavi - the wielder of Maya. quotWhat is the need for body for all the pervasive, omnipotent self-principle to manifest, isnt it already manifestquot Yes infact the body itself is a manifestation of the all-pervasive consciousness - mayabhih indrah pururupamiyate bahusyam prajayeyeti - (may I become many). So, body is not an external conditioning for consciousness, it in fact is consciousness appearing, without undergoing intrinsic changes (vivarta). quotWhat is the need of the body for one who is in Samadhiquot No Samadhi is possible without the body. What is known as jivan mukti is with the body - navadvarepure dehe aste sukham na kurvan na karayan (Gita ch.5) - When the body of a Jivanmukta falls it is called mahasamadhi. Sankaracharya was a Jivanmukta. Real samadhi is absence of doership (kartrtva) - na karmanam anarambhat naishkarmyam purushosnute (Gita ch.3) - Not doing action is not samadhi, ie. naishkarmyam. quotIs it neccessary for the infinite space to manifest through a potquot Pot-space is a euphemism for the infinite space - tatvamasi - Thou (pot-space) (is) That (infinite space). We find Muktapurusha-s supremely active - Sankara, Ramkrishna, Vivekananda, Yajnavalkya, Janaka and Sri Krishna. Their apparent acitivities (karma) were not opposed to samadhi (atma-akarma). Bhagavad Gita unfolds a vision of karmani akarma darsanam - actionless in the midst of acitivity - (freedom in action, not from action). To explain the phenomenon of realised savants being physically active, bodys divine instrumentality was suggested. Bhagavan Krishna suggests - Be just an instrument O, left-handed - nimittamatram bhava savyasachin. Now, you take a pot Is not pot in space Of space and nothing but space What are clay (pot) molecules but atoms what is atom except vast space and tiny matter of protons, electrons and neutrons are they also not just modification of space. Vedanta conetents that - atmanah akashah akasat vayuh etc. ie. consciousness modifies as space, and space modifies as air, fire, water and earth etc. So, pot is nothing but a manifestation of space, is in space, has space - therfore pot is space. Can you say space (the cause of pot) conditions or limits space (infinite space). So too the body is a manifestation of divine consciousness, is in consciousness, has consciousness - is nothing but consciousness. It is a dance of consciousness. Can you say that the dancer is conditioned or limited by her dance The whole universe is intelligence and consciousness. Meditate upon the Guru and sing his glories, but understand Guru, God and supreme consciousness are the same, like even the wedding ring, ring and gold are the same. One day you may lose value for the wedding ring, but still it is valuable as a ring then you lose value for the ring too, but you have value for gold. If you can see gold in your wedding ring that vision is real. So too see supreme consciousness in your Guru and sing the glory of Self which you are. And remember all values are given by you - so you are the ULTIMATE VALUE - Tattvamasi - You are that Love Swami Bodhananda Source: Reply to a post-graduate student of philosophy, in a letter dated 13.06.1989, sent from Kasarkode (North Kerala). About Swami Bodhananda Swami Bodhananda was born in a quiet village called Mattatur, 36 miles north east of Kalady the birth place of Adi Sankaracharya. From early childhood he showed great interest in reading and discussing i ssues pertaining to His country, culture, and geopolitics. He spent long hours of time either in solitude or dialoguing with his friends, teachers, and wandering monks. Everyday the young boy walked 10 miles to the school eager for the classes and to devour books in the public library. By the age of 14 he finished reading Nehrus Glimpses of World History . complete works of Swami Vivekananda, and Mahatma Gandhi, and by 17 he finished Marxs Das Capital . Adam Smiths The Wealth of Nations . Herbert Marcuses One-dimensional man, Regis Debres Revolution in Revolution . and Albert Camus The Rebel . The brilliant student, graduated with government scholarship from Christ college, (Irinjalakuda) Kerala, and subsequently chose economics for post graduation. Read More Ashrams amp OfficesGangster Sajjus brother Yunus arrested for extortion Surat: Police arrested a key member of Sajju Kothari gang and elder brother of Sajju, Yunus Gulam Mohammad Kothari from Nanpura here on Saturday for his alleged involvement in extortion and illegally custody of cars of a Navsari resident. To recover a loan of Rs15 lakh and interest, the Kothari gang had taken possession of property, cash and valuables worth crores of the complainant since 2012. Police are tightening the noose around Sajjus gang, which is allegedly involved in several illegal activities. Police arrested Yunus after recovery of seven luxury cars on Friday from Jamrukh Galli of Nanpura. Police had earlier recovered a Toyota Fortuner near the brothers house and during investigation it was found that the SUV belonged to Navsari resident and land developer Sanjay Bagle. During questioning, Bagle told police that his eight cars were forcefully taken by Sajju and his men along with Rs3 crore in cash, jewellery worth Rs50 lakh and papers of his bungalow worth Rs1 crore. Bagle lodged complaint against Sajju, Yunus and his gang for extorting money and threatening to kill him to recover Rs15 lakh loan with interest. Bagle, a history-sheeter in Navsari, took a loan of Rs15 lakh in 2012 at 8 rate from Sajju. He paid a huge amount in cash for five months to Sajju and realized that he had already paid more than the loan amount. He later stopped paying after which Sajju and his men started threatening him and took possession of his cars, jewellery and property papers. The accused, Sajju and Yunus, refused to accept the loan amount and insisted that Bagle pay the interest. It seems like an organized racket of giving loan and later extorting money from individuals, said A M Captain, police inspector, Athwa police station. Sajju was arrested in the past for running gambling dens in Nanpura. He also started finance business and lent money only to those having criminal background. Later, he extorted money from the person since the victim would not go to police because of his criminal background. Police have recovered photo copies of some property papers from Sajjus residence. They believe that more victims will approach them now as the racket has been busted.