Vishwa Bhanu 1 With deepa prajwalan by Lak- shmi Didi, on 1st June, the tiny tots of Sandeepani Sishuvihar were given a warm welcome. With the seven new comers ad- mitted to the L.K.G section and the existing students of UKG strength of the school now is sev- enteen. All the tiny tots offered flowers at the feet of Swamiji. After this there was an infor- mal parents - teachers interaction in the presence of Didi . Vishwa Bhanu JUNE 2011 VOL - 1 ISSUE HIGHLIGHTS OF THE MONTH OF JUNE 2011 • Reopening of Sandeepani Sishuvihar. New admissions in LKG on 1 st June • Monthly Satsang Prabha- shana by Dr P. Raman • Sreemad Sw Nirmalananda Giriji’s ayurvedic consulta- tions and study class on Kathopanishad A house magazine ofA house magazine ofA house magazine ofA house magazine ofVivekananda Kendra Vivekananda Kendra Vivekananda Kendra Vivekananda Kendra Vedic Vision Foundation Vedic Vision Foundation Vedic Vision Foundation Vedic Vision Foundation LAKSHMI DIDI WELCOMEING THE KIDS OF SANDEEPANI SISHUVIHAR From the Director’s penFrom the Director’s penFrom the Director’s penFrom the Director’s penIt was in 1996, while at Chennai that a call came fromsome prominent Hindu leaders that we should all start chanting Sri Ram Jairam, keeping in mind the sankalpa that the SriRama temple should be built at Ayodhya. Since then Vivekan-anda Kendra Vedic Vision Foundation has made it a part o f ourdaily bhajan session and chant at least a minimum of 108 timesthis most wonderful taraka mantra. Last year a call was m ade to include Sri Anjaneya also inthe chanting yajna and since then we have added “ Hum Hanu-Hum Hanu-Hum Hanu-Hum Hanu-mate Rudratmakaya hum phut”. mate Rudratmakaya hum phut”. mate Rudratmakaya hum phut”. mate Rudratmakaya hum phut”. Like the little squirrel who tookpart in the construction of the Sethu, let us also add our mite tofulfill the great dream of our country men. And , what are we going to do to help And , what are we going to do to help And , what are we going to do to help And , what are we going to do to help Mananeeya Anna Hazare’ji’s dream come true?Mananeeya Anna Hazare’ji’s dream come true?Mananeeya Anna Hazare’ji’s dream come true?Mananeeya Anna Hazare’ji’s dream come true?
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Vedic Vision Foundation Vedic Vision Foundation Vedic Vision Foundation Vedic Vision Foundation
LAKSHMI DIDI WELCOMEING
THE KIDS OF SANDEEPANISISHUVIHAR
From the Director’s pen From the Director’s pen From the Director’s pen From the Director’s pen It was in 1996, while at Chennai that a call came from
some prominent Hindu leaders that we should all start chantingSri Ram Jairam, keeping in mind the sankalpa that the Sri Rama temple should be built at Ayodhya. Since then Vivekan- anda Kendra Vedic Vision Foundation has made it a part of our daily bhajan session and chant at least a minimum of 108 times this most wonderful taraka mantra.
Last year a call was made to include Sri Anjaneya also in the chanting yajna and since then we have added “Hum Hanu- Hum Hanu- Hum Hanu- Hum Hanu- mate Rudratmakaya hum phut”.mate Rudratmakaya hum phut”.mate Rudratmakaya hum phut”.mate Rudratmakaya hum phut”. Like the little squirrel who took
part in the construction of the Sethu, let us also add our mite to fulfill the great dream of our country men.
And , what are we going to do to help And , what are we going to do to help And , what are we going to do to help And , what are we going to do to helpMananeeya Anna Hazare’ji’s dream come true? Mananeeya Anna Hazare’ji’s dream come true? Mananeeya Anna Hazare’ji’s dream come true? Mananeeya Anna Hazare’ji’s dream come true?
In Kerala Ramayana month begins on 1st Karkadakam (17th July2011). In almost all Hindu families one will read the holy Ramayana andother members will listen. Elaborate arrangements will be made in mostof the temples to read Ramayana and preach the divine message tolead an ideal life. Paramacharya of Kanchi Kamakoti Peetam in hischaracteristic simple language has said "There are two powerful
'Taraka Namas'. One is Aum and another is Ramá. All mantras have tobe prefixed with Aum for obtaining the benefits of those mantras,whereas there is no need to prefix Aum when the name 'Ramá' is re-cited because the name itself is 'Tarka Namam' ". This year Ramayanamonth started on 17th of July. Like in the previous year many familiesapproached Kendra to have the Ramayana reading in their houses.Kendra’s Dharma Sevika Kum Bindu with three vidyarthi karyakartasKum Vishnupreeta, Kum. Selvi and Kum. Preeti.and with two other chil-dren from our samskara varga and a lady wellwisher visited nearly 25families and performed the puja involving all the family members. .
To get blessings from elders by touching their feet is a very old custom inIndia. Normally we follow this custom to get blessings from our elders rangingfrom our mother, father, teachers, and other elderly persons. In older dayschildren used to get blessings from their parents and other elders evendaily. Unfortunately, the custom is now fast disappearing. Now, we follow thecustom only during certain festive occasions and during marriage etc. Occa-sions such as Gurupoornima, and Matrupuja, we encourage our children toworship the parents as a part of their training to get inculcated in the valuesenshrined in Shastras. On 15th July, all the Children from Sandeepani Sishu-vihar offered flower at the feet of their parents and teachers. Lakshmi didi
guided the children in doing the puja. This was an occasion which brought parents and children together help-ing to create a strong bond between them.
On 20th July at the invitation of Vyasa Vidya Niketan, Perumbavur Ma. Lakshmi Didiand other Kendra workers visited the school. The Principal of the School Sri Sureshwelcomed Lakshmi Didi and others. Lakshmi didi in her innovative way enthralled thechildren on the life and message of Swamiji and encouraged all of them to becomeideal children of Swamiji. She also interacted with the teachers and parents and re-quested them to imbibe the spirit of Swamiji and become ideal teachers and parents
27 th JuY: SRI SRIKUMARJI OF ERNAKULAM, VISITED ANANDADHAM AS GUEST SPEAKER .HISPRABHASANAM WAS ON RAMAYANA AND THE IMPOTANCE. OF CHANTING RAMA-YANA.HE LEFT THE AUDIENCE SPELLBOUND WITH HIS KNOWLEDGE ON INDIAN CULTURE.
Swami Nirmalananda
Giri visited Ananda
Dham on 29th July forthe study class on
Kathopanishad and
ayurvedic consulta-tions. Due to Swami
Sakranandajis attain-
ing the Samadhi, hecancelled the class and
recollected his asso-
ciation with Swamijiand dwelt on the sub-
ject of an ideal san-yansi who heads anor-ganisation. The pro-
backed up by a precise scientific methodology. India, therefore, has a special role to play in the present
crisis when mankind is looking for a new paradigm of reality, in the hope that such an approach would
restore sanity to mankind, bring peace and happiness and along with it sustainable development. It is
most appropriate that the Philosophical Congress is holding such a seminar which is the need of hour,
especially in Kerala.
ENVIRONMENT : Environment is an important factor when we try to blend spirituality, science
and sustainable development. Environment as it stands today is the nature around us modified to suitman’s whims and fancies, not only his needs but his greed as well. It will do well for us to remember
that time when man lived in close communion with nature. Nature provided all his needs and he in turn
worshipped nature. It is a fall from this state ignoring the truth of unity that has led to the present
day crisis.
Therefore when we talk of man’s rights and responsibilities they should emphasize the deep in-
volvement we have with nature and our multifaceted relationship with our environment. This is the key
factor for sustainable development and for the survival of Earth as a living planet. It is most unfortu-
nate that from the near perfect relationship which man had with his environment, presently it has
slipped down to a very degrading low level, of man recognizing the environment merely as a resource tobe exploited to satisfy his greed. The live relationship is almost totally gone especially from nations
who call themselves ‘scientifically and technologically ’ advanced.
SPIRITUAL DIMENSION : Recognizing the spiritual dimension, could be of great significance
for understanding and improving man-environment relationship, because only from that dimension can
man hope to get a correct vision of reality, vision of the Whole and the true nature of the inter con-
nectedness, interrelatedness and interdependence that are part of the Whole. Lack of such a vision has
taken mankind to the brink of total annihilation. It is however fortunate that men of true scientific vi-
sion, who guide the destiny of mankind in the real sense, have started speaking of spiritual dimension
creating a new ray of hope all round. Werner Heisenberg points out,”….since ethics is the basis for thecommunal life of man and ethics can only be derived from that fundamental human attitude which I
have called the spiritual pattern of the community and we must bend all our efforts to reuniting our-
selves, along with the younger generation, in a common human outlook”. In Indian terms this recognition
of the spiritual pattern can be included in that highly comprehensive term Dharma.
SCIENCE REDEFINED : It is in this light that modern researchers realize the necessity to re-
define science as the search for Truth, Reality and more important, Unity and Wholeness. A truly sci-
entific temper would thus mean a capacity for the unified vision of the whole, not of parts but
including parts. In this vision there is neither subject nor object. There exists only an indivisible One-
ness. When Sri Krishna speaks in Gita,” Yo mam pashyathi sarvathra sarvam ca mayi pashyathi, it pointsto this indivisible unity. Out of this scientific spiritual vision should man learn to fashion his life and fit
it more and more harmoniously into the whole.
Introduction of the West to this immensely potent, valid and relevant value system, ecological,
organic or holistic – or in Indian terms ‘spiritual’, ‘yogic’ or ‘vedantic’, was what Swami Vivekananda initi-
ated way back in 1893, starting with his famous Chicago addresses. His Vedantic discussions echo the
following words, “just as a physicist, when he pushes his knowledge to limits, so a metaphysician will find
that what he calls mind and matter are but apparent distinctions, the Reality being One. This spiritual
awareness or dimension that Swamiji introduced at that time, predicting half a century earlier the di-
rection in which science, technology and human aspirations would turn, is surprisingly the same as what
the modern scientists recommend today to the world – weary mankind. Such an understanding led the
nuclear scientist J.H.Wheeler to suggest the word, “participator” replacing the idea of “observer” in a
scientific experiment.
SCIENTIFIC SPIRITUALITY : The most important aspect of the problem is understandingand reaching out to the spiritual dimension. This is where the lessons from the Indian heritage can pro-
vide many a guideline, not only to enrich our environment, but also to restructure our own attitude and
behaviour towards environment, and above all, through that exercise lead us to a life of great blessed-
ness. Just a few statements from our Upanishadic lore could be used to substantiate this point.
“Ekam sat viprah bahudha vadanti”
The relentless search for Truth and nothing but the Truth, which our learned seers took up a
few thousand years ago, at a time when civilization and culture as we understand today were almost non
-existent in other parts of the world, led them to the astounding discovery, that behind the façade ofmultiplicity of material forms there is one Ultimate Truth or Reality which is the real ‘material and ef-
ficient cause’ behind the Universe. The goal and purpose of life were to recognize this Truth and real-
ize it. The names by which it may come to be called by different seekers or sects of people were of no
importance.
They found that this Truth was a great subjective spiritual realization carrying man beyond his
body, mind and intellect into the realm of spirit, of Self. Its realization involved eradication of all divi-
sive ideas which are operative in our lives, consequent on our living only at the level of sensual attrac-
tions, interests and indulgences. An intensely unifying force had to be created within, to arrive at this
Truth, the fundamental basic substratum of life. These efforts go under the names of Sadhana,Upasanas, Tapas and so on; finally leading into a state of deep meditation or Samadhi.
Such a realization of the spiritual Self would have remained as a subjective experience had our
seers stopped at that. But they did not. Their meditations gave them a vision of Reality, of Oneness,
where there was neither subject nor object. The One Truth pervaded everything and everywhere. Na-
ture outside was seen as an externalized expression of the same Truth within. This was truly a
‘quantum’ leap in knowledge – from unity to universality. This vision of the Whole, an awareness of man’s
interrelatedness with and interdependence on all that exist – is what has made the Indian approach so
unique, at once spiritual and in modern terms highly scientific. It is this very same idea of the Oneness
that gets repeated throughout in the spiritual literature of our country.
“Isavasyamidam sarvam”
This is another very significant and relevant declaration from that Isavasya Upanishad. A more
harmonizing and positive statement of truth, with ways and means of practising it as our ‘dharma’, is
hard to find in any scriptural literature. Everything in this universe – moving and unmoving , living and
non-living, whatever there be, are all pervaded by the same divinity which is Infinite, Indestructable
and Eternal. Swami Vivekananda in one of his lectures puts it in a very scientific way almost in ‘quantum
physical terms’. “Everything that is finite in the universe would find its ultimate rest only when classi-
fied into the Infinite”. Later using it as a means to urge man realize his Infinite Self – he put it thus
“Each soul is potentially divine. The goal in life is to manifest this divinity,
by controlling nature external and internal”. Again this concept of truth
would have remained at the conceptual level if technique of its application
in our lives had not been incorporated in the second part of the statement.
That is,
“Tena tyaketana bunjitha, ma gridah kasya siddhanam” This is a
very pertinent statement. As a natural consequence of the spiritual SO-
LIDITY OF THE UNIVERSE the Upanishad reminds us that there is only
one way we can enjoy – through self-restraint, never coveting another’s
wealth. It does not require much stretch of our imagination to understand
that if the first part be the Truth, the second injunction is the one and
only way to put it into practice. When ‘I’ am part of the ‘whole’ where is the
question of indulging in exploitation , overutilization, aggrandizement and
all other associated maladies which are presently tearing apart human life and devastating our environ-ment.
This is a very pertinent statement. As a natural consequence of the spiritual SOLIDITY OF THE
UNIVERSE the Upanishad reminds us that there is only one way we can enjoy – through self-restraint,
never coveting another’s wealth. It does not require much stretch of our imagination to understand
that if the first part be the Truth, the second injunction is the one and only way to put it into practice.
When ‘I’ am part of the ‘whole’ where is the question of indulging in exploitation , overutilization, ag-
grandizement and all other associated maladies which are presently tearing apart human life and devas-
tating our environment. We find here in this highly spiritual statement a subjective truth for the ad-
justment within the human personality as also a spiritual and scientific basis for man to establish hisrelationship with his environment.
“Vasudhaiva Kutumbakam”
The third statement gives a more familiar approach to the problem and a homely remedy for the
ills which are creeping into man’s life spoiling his relationship with the environment. The utter simplicity
of the statement reveals what intricate training of the mind has been achieved by our seers, what ex-
pansion, what identification with the Whole!
The statement says that ‘the whole universe is one family. The welfare of the family rests onthe proper exercise of the rights and responsibilities by all its members individually and collectively.
Respect, regard, love, sacrifice, service – manifold are the expressions through which those rights and
responsibilities are exercised in real life. In the togetherness, mutuality, each member responsibly car-
rying out one’s duties remaining as part of the whole and ever keeping at bay his individualistic egotism,
lie the wholesomeness of a family. To get at this beautiful cohesiveness what else, but the awareness
of the spiritual solidity of the whole, could be the basis?