Lesen Sie Nachrichten, Thematische Anmerkungen, Reiseberichte und Management-Artikel von Swami Bodhananda Die Strecke der Themen und der Themen Swamiji Adressen verlängert von der menschlichen Potentialentwicklung, von führenden Exzellenz - und Leadershipstudien auf die Erfahrung des quotabsolute Friedens in der Mitte des dynamischen activityquot. Hier sind Auswahl, die Papiere und Gedanken, die er bei verschiedenen Gelegenheiten geschrieben hat Reiseberichte Thematische Anmerkungen Korrespondenz und Diskussionen zwischen Gurudev und seinen Devotees durch Briefe und Treffen, öffentliche Interviews und Medienberichte Meldungen, die Gurudve bei Anlässen von spiritueller und kultureller Bedeutung schreibt. Wir sind dabei, die Briefe und Notizen zu archivieren, die Gurudev seinen Jüngern, seinen Mitarbeitern und Mitarbeitern schrieb. Während der letzten vier Jahrzehnte. Wenn Sie glauben, es gibt ein Thema für das gemeinsame Interesse und Wohlbefinden in dem Brief, den Gurudev Ihnen schrieb, senden Sie uns bitte das gleiche. Wir werden die ausgewählten Abschnitte auf dieser Seite hosten. Sri Ganesha Chaturthi Botschaft - 29. August 2014 - Ganesha ist der Gott des günstigen Anfangs. Kein menschliches Bemühen sollte beginnen, ohne auf diesen Elefanten zuzugreifen, der Gott, der in ganz Indien und Ostasien verehrt wird, angeführt hat. Der vierte Tag (Shukla Chaturthi) des wachsenden Mondes des Monats von Bhadra ist der wichtigste Tag für Devotees von Ganesha. Einige glauben, dass Ganesha an diesem Tag geboren wurde, während einige andere sagen, dass Ganesha seinen Elefantenkopf an diesem Tag erhielt. Doch es gibt Geschichten, die sagen, dass Ganesha seine überlegene Intelligenz über seinen jüngeren Bruder Kartikeya an diesem Tag durch den Gewinn des Mango-Wettbewerbs bewiesen. Es gibt sogar Geschichten, die sagen, dass Ganesha an diesem Tag Modaka und sein Magen geplatzt hat und dann hat er ein Gelübde nur gepuffter Reis gegessen. Es wird auch gesagt, dass der halbmondförmige Mond kicherte, als der große Magen aufstieg und der verlegene und wütende Ganesha die Öffentlichkeit daran hinderte, den Mond an diesem Tag zu sehen. Daher die Verwendung chaturthi für irritierende Sicht in vielen indischen Sprachen. Aber die wahre Bedeutung dieses Tages ist die Transzendenz der drei Körper, die über das Spiel von drei Energien hinausgehen und die vierte Dimension des Bewusstseins als unsere wirkliche Natur verwirklichen. Die Ganesha Atharva Sirsha erklärt, dass Ganesha manifest Brahman und die Einfuhr der mahavakya, tattvamasi ist. Ganesha wurde aus der Essenz von Parvati in der Abwesenheit von Shiva geboren. Das bedeutet, dass Ganesha das Unbewusste in uns ist, das als Brücke zwischen unserem höheren und niedrigeren Bewusstsein steht. Eine Begegnung mit Shiva und Verlust von Ego-Kopf und Erwerb eines anspruchsvollen Stammes ist erforderlich, um die Einheit mit Shiva und die Erfahrung der Shiva-Sakti Union zu gewinnen. Ganesha ist das ewige Symbol der spirituellen Erneuerung und Erlösung. Nichts ist vollständig oder erfolgreich ohne Ganeshas Segen. Darum lasst uns alle das Mantra singen: AUM GAM GANAPATAYE NAMAH. SWAMI BODHANANDA 28. August 2014 College Station, Texas Guru Purnima Grüße - 12. Juli 2014 - Botschaft von Swami Bodhananda Der fünfte Tag (Panchami Tithi) der Shukla Paksha (Wachsphase des Mondes) des Vaisakha Monats ist ein unvergesslicher Tag für Hindus und Indianer Philosophen. Dies war der Tag, an dem der größte Hindu-Philosoph und geistliche Führer Srimad Bhagavad pada Sankaracharya geglaubt wurde, geboren zu sein. Und dieses Jahr wird Adi Sankara Jayanthi am 4. Mai 2014 gefeiert. Bhagavad Pada Sankaracharya (780-820 n. Chr.) Gilt als eine der drei Säulen des großartigen Gebäudes des Hindu Dharma, zusammen mit Sage Yajnavalkya (3000 v. Chr.) Und Sage Veda Vyasa (1200 v. Chr.). Yajnavalkya stellte die zentrale Vision des Dharma in der Aussprache, aham brahmasmiquot. Dass das Universum ein integrales Netz ist und dass das Ich-Bewusstsein der vereinigende gemeinsame Faktor ist. Später erläuterte Veda Vyasa im damaligen sozialpolitischen Kontext die gleiche Wahrheit und legte den Grundstein für die indisch-hinduistische Kultur und die politische Ökonomie, die individuelle Freiheit und soziale Harmonie förderte. Als der Hinduismus aufgrund der unflexiblen Orthodoxie und des gegenseitig antagonistischen und intoleranten Sektierertums schwach wurde, erschütterten der buddhistische Atheismus, der jainistische Asketismus, der sankhyische Dualismus und der Charvaka-Materialismus die konventionellen Überzeugungen und stellte ernste Herausforderungen für die Integrität des Denkens und der Einheit des Zwecks in der indischen Gesellschaft, War der jugendliche südindische Brahman-Gelehrte und savant Sankaracharya die endgültige, wiederauflebende und robuste hinduistische Antwort auf jene Aufrührer und Gelehrte. Er räumte indisch-hinduistische Gedanken und Praktiken auf. Sankara war ein großer Integrator vielfältiger Gedanken und Praktiken. Das Advaita-System religiös-philosophischen Denkens, das Sankara auf der Grundlage des vedischen Diktums der einen Wahrheit ausarbeitete - viele Ausstellungen sind immer noch der Höhepunkt der siebentausendjährigen indisch-hinduistischen spirituellen und kulturellen Erfahrung. Sankaras dauerhafter intellektueller Beitrag war die Auswahl von prasthana trayi Texten - die Bhagavad Gita, die Brahmasutras und die zehn Upanishaden, als die ultimativen heiligen Nachschlagewerke des Hindu Dharma zusammen mit dem Vorschlag der vier mahavakyas - "Pajnanam Brahmaquot, quotTattvamasiquot, quotAyam Atma Brahmaquot und Aham Brahmasmiquot, als die Leitgedanken der geistigen Kontemplation. Sankaras Kommentare zu den prasthana trayi Texten gelten als das letzte Wort auf Hindu Dharma. Andere Kommentatoren wie Ramanujacharya und Madhvacharya haben nur mit Sankaras großen Gedanken gebastelt. Es ist traurig, dass es nicht viel Bewusstsein unter den Massen und sogar modernen indischen Führern über die Bedeutung von Sankara und seinen Beitrag zur indischen Spiritualität und Kultur gibt. Wenn wir diesen Geburtstag feiern und diesen Tag dem Unterricht von Advaita Vedanta widmen, würden wir nicht nur unsere kollektive Schuld an diesem großen Guru bezahlen, sondern auch den Geist der Toleranz, der Unterkunft und der gegenseitigen Achtung einer zersplitterten und konfliktreichen Welt bringen. Ich habe keinen Zweifel daran, dass Acharya Sankara der Prophet der Zukunft und Advaita Vedanta der Dharma der aufstrebenden multikulturellen Weltgesellschaft sein würde. Jai Jai Jai Sankara. Botschaft von Swami Bodhananda für quotVishuquot am 15. April 2014 Vishu ist ein Erntefest Ein Anlass, Gott für eine reiche Ernte zu danken. Um Freunde und Verwandte in neue Kleider über eine Mahlzeit zu treffen. Witze zu knacken und Feuerwerke zu genießen. Ein Tag, um mit neuen Hoffnungen und Ideen anzufangen, wie ein heftiger Ram in die unbekannte Zukunft zu laden. Vishu ist die Feier der jungen, für die jungen und von den jungen. Älteste spielen nur zweite Geige. Kinder und Jugendliche werden am frühen Morgen des Vishu-Tages für den Darshan (ldquokanirdquo) des besonders geschmückten Altars aufgeweckt. Sie kichern und wackeln, während sie mit geschlossenen Augen zum Heiligtum geführt werden. Dann präsentiert sich eine neue, helle Welt mit gelben Blumen, Früchten, Körnern, Goldmünzen und neuen Kleidern vor ihnen. Ein wahres Fest für die Augen und den phantasievollen Geist. Die älteste (ldquokaranavarrdquo) in der Familie verteilt Geschenke (ldquokaineetamrdquo) von Münzen und Kleidung für alle Mitglieder des Haushalts einschließlich der Gäste und inländischen hilft Eine Gelegenheit, zu erneuern und zu vertiefen menschlichen Bindungen. Die bedeutendste Ernte, die Vishu feiert, ist das Erreichen innerer Qualitäten und das daraus resultierende spirituelle Erwachen. Die Blüte des Selbst in all seiner Pracht. Die Ernte der inneren Liebe und Freude und teilen sie mit einem und allen. Vishu ist ein Tag der Selbsterneuerung. Liebe, Swami Bodhananda. Frühjahrsferien auf Patanjali Yogasutras in Neu-Delhi, März-April 2014 Swami Bodhananda wird vom 3. März bis April 2014 in Neu-Delhi Vorträge über Patanjali Yogasutras halten. Ort: 15, Eastern Avenue, Maharani Bagh West, Neu-Delhi Für Info und Zur Teilnahme an schreiben, schreiben Sie an Arun und Rumney Gulati. E-Mail: ltramni. gulatmailgt Jährlicher Sambodh-Aktionstag am 27. März 2014 Der Geburtstag unseres Guru Swami Bodhananda am 27. März wird jährlich als die "Sambodh-Stiftung Dayquot" gefeiert. Sambodh Stiftung Neu-Delhi organisiert am 27. März 2014 ihr jährliches Stiftungstagesprogramm. Uhrzeit: 5.30 Uhr Treffpunkt: 15, Östliche Avenue, Maharani Bagh West, Neu-Delhi Für Info und Zur Teilnahme an Arun und Rumney Gulati. Email: ltramni. gulatigmailgt Globaler Hinduismus amp Indische Identität - Fließendes, offenes Gespräch mit Swami Bodhananda - 22. März 2014 Hinduismus amp Indische Identität - Fließendes, offenes Gespräch mit Swami Bodhananda Begleiten Sie uns für dieses Gespräch am Samstagabend (22. März) im Kunzum Reisekaffee, Hauz Khas Dorf, Neu-Delhi. Schließen Sie sich dem Ereignis durch Facebook hier an. Kontakt: Ratnesh Mathur Eine kurze Einführung - quotIndias Suche nach Identität kann nicht von der 7000 Jahre langen hinduistischen religiösen und kulturellen Erfahrungen geschieden werden. Die meisten Hinduismus ist in Bezug auf die indische Geographie mit Bezug auf die Himalaya und die Sindhu, Ganga und Brahmaputra Flüssen definiert. Worte wie Indien und Hindu beziehen sich auf die Sindhu oder Indus River. Außenseiter kennen und nennen alle Indianer als Hindus und nicht als Vedantiner, Mussalmen oder Christen. Der moderne Versuch, ein weltliches Indien zu schaffen, das diese historische Tatsache nicht beachtet, wird unecht und vergeblich sein. Hindus sind auf der ganzen Welt - in Amerika, Europa, dem Nahen Osten, Asien-Pazifik, der Karibik und Afrika. Das Internetzeitalter hat sie zusammengebracht und Multikulturalismus eine Suche unter ihnen für Identität. Religiöse Weltanschauung und kulturelle Perspektiven unterliegen einer Perspektive des Lebens und der Interpretation von Erfahrungen. In diesem Zusammenhang beschäftigen wir uns mit dieser Konversation über die indische Identität, sowohl als Nation als auch als einzelne Hindus, die verschiedenen Ländern angehören. - Swami Bodhananda Vorträge über Isavasya Upanishad, 4.-5. April 2014 Swami Bodhananda wird am 4. und 5. April 2014 in Noida zwei Vorträge über die Isavaasya Upanishad geben. Kontakt: Shyam und Renu Khosla E-Mail: ltsskhoslahotmailgt Tel: 9811722805 Öffentliche Vortragsreihe am 30. März 2014 in Sambodh Stiftung Neu-Delhi lädt Sie und Ihre Familie zu einem öffentlichen Vortrag von Swami Bodhananda ein, der am Donnerstag, den 30. März 2014, anfängt, Ihren spirituellen Powerquot zu entfachen , 7 - 8.15 Uhr Veranstaltungsort: Gulmohar Hall, Indien Habitat Center, Lodhi Road, Neu-Delhi Für Info-Kontakt Dr. BP Mathur, Smt. Nalini Sharma, Smt. Rumney Gulati oder Smt. Anu Khera. E-Mail ltsambodh. indiagmailgt Am 28. März 2014 wird in Indien eine Vortrags - und interaktive Sitzung zur Weisheitsführung mit Swami Bodhananda organisiert. (Teilnahme nur auf Einladung oder Anmeldung) Veranstaltungsort amp Kontakt Anoobhav Sehgal, Geschäftsführer LMA Relations amp Mitgliedschaft, All India Management Verein, Management House, 14, Institutioneller Bereich, Lodhi Road, New Delhi 110003 Email. Asehgalaima. in 27. Februar 2014 - Sivaratri Botschaft - SWAMI BODHANANDA Alles liebt den Herrn von allen Dieses Jahr, 2014, fällt Shiva Ratri am 27. Februar. Ratri bedeutet Nacht, die ein mystischer Begriff für einen ruhigen, reflektierenden Geist, frei von Angst, Sorgen, Erwartungen und Frustrationen ist. Der innere Blick in der Hingabe an Shiva nimmt alle Bewegungen des Geistes auf. Hingabe ist, zu wissen, dass wir als Agenten des Handelns und der Reaktion Teil eines größeren Ganzen sind, nämlich Shiva, und müssen mit einem bleibenden Gefühl eingebetteter Verantwortung gegenüber allen Wesen, die unsere Umwelt ausmachen, interagieren. Shiva ist der Herr aller lebenden und nicht-lebenden Wesen. Auf der Shiva Ratri-Nacht, wenn die Welt schläft, erwacht der wachsame Devotee der Wahrheit, dass er sich in den Tanz von Shiva verliebt, der sich in diesem expansiven Universum manifestiert. Alle lieben, liebt den Herrn von allen. An diesem glücklichsten Tag öffnet Shiva das dritte Auge und zerstört das Böse, das unsere Gedanken und Seelen verschmutzt. Der Gottgeweihte, der bis in die frühen Morgenstunden wacht, wird aus dem Drosselwerk der selbst angenommenen Beschränkungen erlöst und zum Land der Freiheit und Seligkeit erhoben. OM Nama Shivaya Shivohum. Bhagavad Gita und Wise Leadership - Vorträge auf der AMA - 17.-21. Februar 2014 5 Vorträge von Swami Bodhananda organisiert von der Ahmedabad Management Association 16. - 20. Februar 2014. Die Bhagavad Gita amp Wise Leadership Inklusive Entwicklung, Demokratie, Pluralismus, Menschenrechte, Gleichstellung der Geschlechter, Umwelt, grüne Energie, Win-Win-Lösungen etc. sind die aktuellen Buzz Worte. Aber was der gegenwärtigen Welt fehlt, ist weise Führung in allen Bereichen der menschlichen Tätigkeit, um uns aus einer durchdringenden Bedeutungslosigkeit, krassem Materialismus und lähmenden moralischen Relativismus herauszuführen. Swami Bodhananda bespricht im Lichte der Bhagavad Gita die gegenwärtige Führungskrise, die fünf Themen aufgreift - 1. Selbstreflexion des klugen Führers 2. Freistehendes Engagement 3. Das Große und das Kleine Bild 4. Das Problem des Anderen 5. Kämpfen um Swami zu gewinnen Bodhananda spricht über das Bewusstsein - das ultimative Human Resourcequot am 16. Februar 2014 Swami Bodhananda wird am 15. Februar 2014 in Goa eine Vortragsreihe zum 3. Leadership Retreat der All India Management Association veranstalten. Bewusstsein - das ultimative Human Resourcequot Human Ressource wurde als die kritische Ressource für innovative und produktive Aktivitäten identifiziert. Swami Bodhananda empfiehlt reflektierende Handlungen in interaktiven Räumen als Mittel, um in die unendliche Ressource des Bewusstseins zu schlagen. Eine neue Strategie für inspirierte Führung. Vorträge in Mumbai, 10.-15. Februar 2014 Swami Bodhananda wird am 12. und 14. Februar 2014 zwei Vorträge über "Spiritualität im täglichen Leben" und "Spiritualität - ein Gegenmittel für geistige Herausforderungen" in Mumbai geben. 2014 Neujahrsnachricht von Swami Bodhananda Ein neues Jahr ist wie ein neugeborenes Babybündel von Hoffnungen und Möglichkeiten. Eine unsichere Zukunft voller Gefahren und Chancen. Und die Konturen des neuen Jahres werden sich entfalten, da Individuen, Gemeinschaften und Nationen Entscheidungen nach ihren Eigeninteressen und Erwartungen treffen, die von ihren Perspektiven, Wissen und Selbstwahrnehmungen geleitet werden. Ein aufstrebendes globales Bewusstsein wird oft durch sektiererische Vorurteile und primitive Ängste und Antagonismen vereitelt. Die höchsten menschlichen Ideale wie Liebe, Freiheit, Gerechtigkeit und Gemeinschaft sind überall vereitelt durch die geistlose Verfolgung von Macht, Freude und Freude. Das Jahr 2013 war in vielerlei Hinsicht hoffnungslos, aber es gab auch viele unbesungene Taten der Gnade und der Nächstenliebe, des Mutes und des Mitgefühls, die die Flamme der Hoffnung hell gehalten. Wenn ich grüne Triebe und winzige Blumen in Felsspalten sehe, springt mein Herz vor Freude und ich schreie, dass die Hoffnung noch am Leben ist. Jedes neugeborene Baby ist ein Bote der Hoffnung. So ist auch jedes neue Jahr, und 2014 würde nicht unterschiedlich sein. Halte dich auf Hoffnung, träume groß, nehme das Risiko ein, umarme das Unbekannte, handle mutig, und du wirst es nie bereuen. Lassen Sie 2014 ein Jahr des entscheidenden Handelns sein und ldquomake eine kleine Delle im universerdquo. SWAMI BODHANANDA 27. Dezember 2013 Neu Delhi Rishi Vision 2014 Programm in Kerala Deepavali Nachricht von Gurudev (2012) Deepavali Grüße aus Sambodh INDIEN. Hier ist die Botschaft von SWAMI BODHANANDA DiwaliDeepavali ist ein Festival der Lichter. Indien ist ein dynamisches Land und Hinduismus eine dynamische Religion. Diwali, das gefeierteste Fest der Hindus, ist die Feier der Hoffnung über Hoffnungslosigkeit, Konservierung über Konsum, das Teilen von Gier, das Lieben über das Hassen, das Sparen über das Leihen und das Überleben. Mythologisch ist Diwali die Wiederbelebung der Euphorie von Lord Ramas entscheidenden Sieg über Dämon Ravana. Historisch bedeutet Diwali die Integration von Indien in das vedische Paradigma. Daher Diwali feiert Indias Einheit und Selbst-Bewusstsein als eine einzigartige Kultur und Kultur. Für den einzelnen Suchenden repräsentiert Ravana sein eigenes Ego und Rama das höhere Selbst. Das Ego wölbt das höhere Selbst und mit der daraus folgenden Verwirrung entführt er den hilflosen Verstand in die Insel der Freude und des Pompes. Schließlich behauptet sich das höhere Selbst mit Hilfe von Selbstdisziplin (Lakshmana) und selbstlosem Werk (Hanuman) und rettet den Geist von der Ego-Gefangenschaft und stellt die Vereinigung von Freiheit und Freude wieder her. Swami Bodhananda 10. November 2012 Das Vedanta Retreat, New York, September 2012, Vedanta Retreat, New York (Bildmitte: Tilak Agerwala) September 2012, Vedanta Retreat, New York (Bild mit freundlicher Genehmigung von Tilak Agerwala) (Guru ist Schöpfer, Guru ist nachhaltig und Guru ist Zerstörer: Guru zerlegt Strukturen der Unwissenheit, pflegt positive Werte und Inspiriert kreative Gedanken und Handlungen. Der Guru lehrt schweigend und persönlich. Guru ist ein Ozean der Glückseligkeit und ein Lagerhaus von beständiger Weisheit. Der Guru ist tief, ruhig und allumfassend. Guru ist Gott, Guru ist Selbst und Guru ist Preceptor. Der Guru ist die Tür zur Göttlichkeit. Der Guru ist das höchste Bewusstsein. Guru ist Motivloses Mitgefühl. Der Guru ist Schriftsteller. Guru ist Vater, Guru ist Mutter, Guru ist Freund und Guru ist die Geliebte. Guru ist ein wahrer Heiler und ein wirksamer Arzt. Der Guru heilt die Krankheit des Konsumismus und die Blindheit der Engstirnigkeit. Der Guru ist der Alchemist, der durch eine Berührung, eine Geste, einen Blick oder ein Wort eine Verwandlung schafft. Der Guru ist die Natur - die Wälder, die Hügel, die Wiesen, die Täler, die Wüsten, die Flüsse, die Ozeane, der Himmel, die Sonne, der Mond, die Sterne - das lehrt nur durch Sein. Guru ist unser Atem, unser Herzschlag und unsere Existenz Guru ist das Flüstern des Atman in der Stille. Guru ist eine unnachgiebige Liebe - ein Raum, in dem eine Million Blumen blühen können, eine Million Sonnen kann aufgehen und eine Million Schwäne zum Fliegen bringen. Guru ist freudige Feier - ananda utsava. An diesem Tag, dem 3. Juli des Aashadha-Monats, wurde die Guru Sri Veda Vyasa vor Tausenden von Jahren auf einer grünen Insel geboren, die sanft durch das silberne Wasser der Mutter Ganga gestreichelt wurde. Als Sohn einer armen Fischerfrau wuchs er vaterlos auf, um der wichtigste Gelehrte und Weise des Tages und der Gründer des hinduistischen Dharmas zu werden. Dharma wird durch eine unerschöpfliche Folge von Leben, praktizierenden Lehrern unterstützt. Dharma ist nach den Bedürfnissen der Zeit zu interpretieren und zu praktizieren. Guru ist das Repository, das Fahrzeug und der Sender des Dharma. Shri. Veda Vyasa ist die erste und wichtigste unter allen Hindu-Gurus. Devotees von Hindu Dharma bezahlen ihren Respekt und Gehorsam gegenüber Sage Vyasa an diesem günstigen Tag, indem sie an den Füßen ihres lebenden Guru anbeten, indem sie singen und Dienste anbieten und ihr Engagement für die Guru-Tradition und Dharma-Lehre bekräftigen. AUM SREE GURUBHYO NAMAH. Swami Bodhananda Sambodh Zentrum für menschliche Exzellenz Kalamazoo, Michigan Quelle: Guru Purnima Botschaft anlässlich der Gurupurnima am 3. Juli 2012 Mt. Kailas Manasarovar Yatra Dann fielen die Yak in den Fluss Guru Purnima Nachrichten Quelle: Swami Bodhananda, Gesendet am: Mittwoch, 13. Juli 2011 01:35, New York anlässlich der Gurupurnima am 15. Juli 2011 Spirituelle und ethische Verfolgung sind die höchsten Ziele im Leben. Die Entfaltung eines Glücks durch aktive Interaktion mit der Welt ist die Bedeutung von Ethik und Spiritualität. Das Hören über die Weisheit des Selbst von einem selbst verwirklichten Guru und reflektierende Ausübung der Weisheit in immer entfaltende Beziehung ist das Mittel der Selbstverwirklichung. Sage Veda Vyasa stellt den Beginn der vedischen Weisheit dar und gilt als der Guru, der die systematische Lehre des Selbstwissens durch persönliche Praxis und soziale Interventionen initiierte. Veda Vyasa brachte die Veden in das indische Bewusstsein und erklärte ihre Weisheit durch zahlreiche Kommentare und Erzählungen. Er ist Indias bewusste Keeper und Value Maker. An diesem glücklichen Anlass des Geburtstags von Veda Vyasas, am 15. Juli, am Vollmondtag des Monats Ashada, werfen wir spirituelle Sucher an den Lotusfüßen unseres Gurus nieder und suchen die Segnungen aller Gurus, die gekommen sind und die gesegnete Menschheit haben. Jai Jai Gurudeva Swami Bodhananda Quelle: Swami Bodhananda Gesendet am: Montag, 6. Juli 2009 10:52:43 Uhr, San Francisco Guru Brahma Guru Vishnu Guru Devo Maheshvarah Guru Saakshaat Param Brahma Tasmai Sri Gurave Namah. Der Guru ist der Schöpfer Brahma, der Beschützer Vishnu und der Befreier Mahadeva, der Guru ist einer mit dem transzendentalen Brahman, der meine Atman Salutationen zum höchsten Gurudeva ist. Der Guru ist der Entferner der Dunkelheit, unsere wachsamen Augen, die alle erleuchtende Sonne der Welt. Der Guru ist Licht und Liebe und führt uns zu unserer inneren Seele. Der Guru ist eine Metapher für unsere Reise, die beginnt, wenn alles andere endet. In einem nebligen Morgen, in der Mitte von Ganga, in einem Schaukelboot, Energie und Erfahrung vereint in leidenschaftlicher Liebe. Die Frühlingsluft tanzte vor Freude. Glühwürmchen winken goldenes Gewebe in aufgeregter Vorfreude. Der blaue Himmel schloß seine Million Augen in der coy Schüchternheit. Der Guru wurde geboren. Die Morgenröte der Weisheit. Die Mantras blieben in den Herzen der Rishis verborgen. Weisheit in den Mantras begraben. Die Welt verlor sich in der Dunkelheit. Sage Vyasa warf sein Netz, wie seine Fischer-Volksvorfahren seit Generationen, aber jetzt für Perlen der Weisheit. Die Veden kamen ans Licht. Dann der hohe Mittag der vedischen Kultur. Wir leben in einer Welt der Metaphern. Guru ist unsere Metapher fürs Leben. Vyasa ist unsere Metapher für Guru. Liebe ist unsere Metapher für Vyasa. Eine Liebe, die in einem Schaukelboot, auf einer wellenförmigen Ganga in einem Frühlingsmorgen blühte. Quelle: Swami Bodhananda Gesendet: 10.00Uhr, 5. Juni 2008, Sambodh Zentrum für menschliche Exzellenz, Kalamazoo, Michigan In diesem Jahr der Jahrestag der Lord Veda Vyasas Geburt fällt am 18. Juli. Er wurde in der jungen und schönen Fischerfrau Matsyagandhi zum alten und faltigen Brahmanischen Salbei Parasara geboren. Die Vereinigung fand in einem klapprigen Boot, an einem nebligen Morgen, über die mächtige Ganga statt. Es war eine unglaublich geheimnisvolle und einzigartige Konzeption. Der Sohn des Ozeans des Wissens begegnet in der Entzückung die Tochter des Ozeans des Wassers. Ein seltenes Treffen von Weisheit und Abenteuer von maskuliner Leidenschaft und femininer Neugierde ist eine Vereinigung von Erfahrung und Jugend. Das war der Grund für die schönste Blüte der hinduistischen Spiritualität, Kultur und Buchstaben. Krishna (Vyasas Vorname) wuchs mit seiner Mutter inmitten der Fischer in einer sandigen Insel auf, die von dem wirbelnden Ganga-Wasser gestreichelt wurde. Er beherrschte Schwimmen und Fischen im jungen Alter selbst. Alle in der Fischergemeinde liebten den düsteren Jungen mit großen Augen, dicken Lippen, breiten Stirn und lockigem Haar. Krishna war ein vorsichtiges Kind. Da er in einer Insel aufgewachsen war, wurde auch Vyasa als Dvaipayana, der Insulaner, bezeichnet. Als Krishna Dvaipayana sieben Jahre alt war, erschien sein Vater, nach einer vorherigen Vereinbarung, und nahm ihn weg und schrieb ihn in eine Gurukula für vedische Studien ein. Die Gurukula wurde von Parasara selbst gegründet und geführt. Parasara war nicht verheiratet, war lahm in einem Bein und war der größte lebende Gelehrte in vedischen Interpretationen. Der junge Vyasa wurde sofort zu seinem Väter persönlicher Assistent und ständiger Begleiter. Parasara lehrte nur einen Zweig der Veden, andere Zweige wurden von anderen Rishis gehalten und gelehrt wie Bharadhvaja, Atri, Visvamitra, Kasyapa, Aghora et al. Menschen, die verschiedenen Stämmen angehörten, stießen oft im Namen ihrer Götter auf Territorium, Kühe und Gold. Als Vyasa bis zur vollen Männlichkeit aufwuchs, machte er sich auf, diese streitenden Stämme mit seinem berühmten Slogan zu vereinigen: Wahrheit ist Ein, obwohl Interpretationen viele sind. Er ging um die ganze Aryavarta, von Kabul bis Kolkota, die Landmasse zwischen dem Himalaja und den Vindhyas, und traf sich mit verschiedenen Rishis, sammelte ihren Zweig der Veden und stellte dann diese Hymnen in vier Bände zusammen: Der Rik, der Yajus, der Saman Und die Atharva Vedas. Die zentrale Praxis unserer vedischen Vorfahren war die Yagna und sie glaubten an viele Götter und an das Konzept des Rhythmus. Yajna ist der subtile Austausch zwischen Göttern und Menschen durch Feueropfer und Rhythmus ist die Balance und Harmonie, die im Universum existieren. Vyasa betonte die Idee der pluralistischen Toleranz und ist seitdem das höchste Ideal des Hinduismus. Krishna Dvaipayana erhielt den Ehrentitel Veda Vyasa, weil er für die Sache Vedas sammelte, redigierte, veröffentlichte und propagierte. Vyasas Mutter Matsyagandhi alias Satyavati schließlich verheiratete den amtierenden König Santanu der Kuru-Dynastie. Das brachte Vyasa in den Strudel der Politik, die ihm Gelegenheit gab, die Praktikabilität seiner Theorien von Rhythmus, Atma, Brahma, Yajna und Dharma zu testen. Vyasa ist bereits zu dem Verständnis gelangt, dass das Individuum Teil eines kosmischen Netzwerks ist und dass seine wesentliche Natur reines Bewusstsein ist. Um diese Ideen in einem zeitgenössischen Rahmen zu präsentieren, schrieb Vyasa sein Magnum opus - die Mahabharata. In diesem epischen Vyasa dargestellt menschlichen Geist in einem unausweichlichen Netz von Netzwerken und Beziehungen die Tragödie der menschlichen Torheiten gefangen und der schließlich Triumph des menschlichen Geistes. Wyasas Charakterisierung von Bhishma, Dharmaputra, Dhritarashtra, Duryodhana, Karna und Draupadi eroberte die Komplexität und Widersprüche der menschlichen Natur vollständig. Ziel von Vyasas war es, die Art und den Betrieb von Dharma in menschlichen Interaktionen zu beschreiben. Vyasa schrieb die Brahma-Sutren, um die Logik seiner Theorie zu erklären, dass das Individuum die letzte Quelle aller Werte ist. Das Individuum ist die Quelle der Existenz, des Wissens und des Glücks. Das Bewußtsein, das in dem Individuum wirkt, ist der Grund jedes Phänomens. Vyasa war ein durchgehender Spiritualist - dieser Geist ist die Quelle der Materie, die Evolution ist der Prozess, das Verborgene und Latente im Bewusstsein zu manifestieren. Die Bhagavad Gita, ein Teil von Mahabharata, ist das Wappenjuwel von Vyasas philosophischem Denken. Krishna, der Kriegerheld, lehrt seinen verwirrten Vetter, Arjuna, den vordersten Bogenschützen seiner Zeit. Dass man seine Pflicht zu den besten Fähigkeiten und Gewissen unabhängig von den Konsequenzen führen muss. Wenn es eine Wahl zwischen einem Wohlbefinden und dem kollektiven Wohlbefinden gibt, wählt der Held diese. Der Akteur ist verantwortlich für seine Handlungen als Aufruf der Pflicht durchgeführt, hat aber keine Kontrolle über die Auflösung der Ergebnisse der Aktion, nicht der Akteur, durch das Ergebnis gemessen wird, ist der Akteur frei von der Aktion Ergebniskette. Die Bhagavad Gita ist eine meisterhafte Ausstellung über die Beziehung zwischen Schauspieler, Handlung und Ergebnis. Eine Handlung, die von der Pflicht getan wird, ist frei von der Sünde, auch wenn sie ein paar verletzt. Ein Gefühl der Pflicht gibt Klarheit für die Wahl zu machen. Ein Krieger hat recht, wenn er tödtet. Vyasa imprägniert seine Halbbrüder Weiber ist richtig, weil er es aus einem Gefühl der Pflicht getan hat. Ein Mann mittleren Alters, der ein minderjähriges Mädchen vergewaltigt, ist ein Greuel, weil keine Pflicht in dieser verabscheuungswürdigen Tat verwickelt ist. Die impulsive Tat eines Vergewaltigers oder Mörders ist der deliberativen Leistungserfüllung diametral entgegengesetzt. Abgetrennte Leistung von einer Aufgabe, als Angebot für einen Schöpfer, ist die zentrale Lehre der Gita. Vyasa verbrachte Monate im Badarika-Wald, seinen Rückzugsort im Himalaya. Er schrieb die meisten seiner Werke dort. Er erwarb ein anderes Epitheton als Ergebnis - der Bewohner des Badarika Waldes, Badarayana. Die achtzehn Puranas, die Vyasa verfasst hat, zeigen ihn in seinem phantasievollen Bestes. Puranas stellen menschliche Angelegenheiten als eine verworrene Wechselwirkung zwischen Göttern, Menschen, Engeln, Rakshasas, Asuras, Gandharvas, Kinneras, Yakshas, Tieren, Vögeln, Reptilien und sogar Bäumen dar. Sie konnten kommunizieren und jede andere Sprache kennen. Anstatt jede menschliche Erfahrung in Bezug auf das prokrusteanische Bett der Logik zu erklären, nahm Vyasa die Phantasie als Werkzeug für die Interpretation von Erfahrungen und kausalen Zusammenhängen. Wenn also ein junges unverheiratetes Mädchen schwanger wird, ist es nicht ihr unmoralisches Verhalten, sondern das Ergebnis ihres Versprechens an ein Gandharva im vergangenen Leben oder die Verliebtheit einer mächtigen Kinnara oder Gottes. Wenn neugeborene Kinder nacheinander sterben, hat das Paar in einem früheren Leben eine entsprechende Vereinbarung getroffen, und die Tragödie wird nur als Ergebnis eines vorgegebenen Plans erwartet. Was im Theater des menschlichen Lebens erlebt wird, ist nur ein Schatten dessen, was passiert, geschieht und in anderen Theatern des Lebens geschieht. Das menschliche Leben gewinnt eine unergründliche Tiefe - mehrere Spieler auf mehreren Ebenen sind beteiligt am Spielen von sogar einer einzelnen Episode. Die Puranen zeigen das Leben als ein pulsierendes Netz von komplizierten Mustern mit schwindelerregenden Tiefen, wobei jeder Strang einen eigenen Willen, Charakter und Eigenständigkeit zeigt. Lesen Vyasas puranas ist ein therapeutisches Erlebnis. Krishna Dvaipayana Badarayana Veda Vyasa ist der Begründer des Hinduismus, wie wir ihn heute kennen. Er lebte ein langes produktives Leben. Er war ein Denker, Organisator, Lehrer, Dolmetscher, Schriftsteller, Berater, Troubleshooter, Berater, politischer Stratege, Institutionenbauer, unermüdlicher Reisender und vor allem ein erleuchteter Meister. Es gibt kein Gebiet der menschlichen Tätigkeit, dass er nicht seinen Sinn und bereichert. Er ist der Größte und der größte Prophet oder Guru Indiens. Er ist Adi Guru. Der Quintessenzlehrer. Indem wir in seinem geweihten Bilde Erschöpfungen anbieten, ehren wir alle Gurus, die gekommen sind und die die Menschheit segnen. Wenn wir uns an Bhagavan Veda Vyasa erinnern, erkennen wir die Bedeutung des Paean: Guru ist Schöpfer Brahmaa Guru ist nachhaltiger Vishnu Guru ist Erlöser Shiva Guru ist in der Tat die höchste Wahrheit zu diesem Guru unsere Verunstaltungen Liebe, Swami Bodhananda Sambodh Zentrum für menschliche Exzellenz Kalamazoo, Michigan 10.00 Am 5. Juni 2008 Quelle: Swami Bodhananda Gesendet: 11.42am, 17. Juli 2007, San Francisco In einer pluralistischen, lebendigen Tradition, wie die Hinduistische Weisheitstradition, ist die Rolle des Gurus von größter Bedeutung. In solch einer Kultur ist Weisheit nicht in einem Buch gesperrt, so erhaben und wichtig das Buch auch sein mag. In solchen Traditionen ist Weisheit von lebenden Gurus besessen, die ihr Leben den Disziplinen des Studiums, der Reflexion, der Praxis und der Lehre durch vorbildliches Verhalten gewidmet haben. Jeder Guru, der das Salz wert ist, muss die Wahrheit direkt erfahren und aus der Autorität der persönlichen Erleuchtung sprechen. Die Sat-Gurus-Wörter entspringen nicht aus dem Gedächtnis, das durch Fäule gelernt wurde, sondern aus den frischen Quellen kontemplativer Erfahrung. Der wahre Guru genießt die Freiheit, die Weisheit gemäß den Bedürfnissen der Zeit und der Umstände zu interpretieren, ohne die Kernvision zu beeinträchtigen. Er allein hat die Klarheit und Beständigkeit, Spiritualität zum Alltagsleben des praktischen Lebens zu bringen - zum Arbeitsplatz, zur Familie, zum Gemeinschaftsleben, zu den Akademikern und zum kreativen Dialog mit entgegengesetzten Glaubenssystemen und Annahmen der Wirklichkeit. Die Hindus glauben, dass periodisch Paradigmenverschiebungen im menschlichen Verständnis auftreten und mächtige Bewegungen, die von großen Inkarnationsavataras geführt werden, die Realität neu bewerten und neu interpretieren und die menschlichen Bestrebungen neu definieren. Rama, Krishna, Buddha und Gandhi, Moses, Jesus, Mohammad, Konfuzius, Newton, Darwin, Einstein et al. Waren solche epochalen Manifestationen des Göttlichen. Die Hindus hatten das einzigartige Glück, von Zeit zu Zeit große Gurus zu haben, die die Ägäisställe von Missverständnissen, Korruption, Verwirrung, Habsucht und Gewalt im menschlichen Verhalten und im Gemeinschaftsleben reinigten. Salbei Yagnavalkya, Salbei Vashishta, Salbei Valmiki, Veda Vyasa, Gaudapadacharya, Sankaracharya, Ramanujacharya, Madvacharya, Tulasidasa, Ramakrishna Paramahamsa, Swami Vivekananda und Ramana Maharshi waren einige von ihnen. 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.
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