BLAVATSKY LODGE: 7 - French Bridge, Mumbai 400007
Tel: 23685026 (M): 9821459504 (M): 9819334333
DAY
|
TIME
|
DETAILS
|
Fri 2
|
6.00 pm
|
Study of CWL’s book ‘Inner Living’ by
Sis. Aban Patel
|
Sun 4
|
10.00 am
|
Bharat Samaj Pooja
|
Fri 9
|
6.00 pm
6.15 pm
|
Mystic Star Ritual
Talk by Dr. Darius H. Umrigar (in Lobby)
|
Fri 16
|
6.00 pm
|
Study of CWL’s book ‘Inner Living’ by
Sis. Aban Patel
|
Fri 23
|
6.00 pm
|
Readings from Surendra Narayan’s Book ‘Leave Your World and Come Into Ours’
|
Sun 25
|
10.45 pm
|
Maitreya Round Table
|
Fri 30
|
6.00 pm
|
Workshop on Rhythm by Sis. Zeena Rastomjee.
(Very useful as a prelude to learning any form of dance)
|
Tues 5, 12,19,26
|
5.45 pm
|
Study of CWL’s book ‘The Masters & The Path’
|
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THE OFFICIAL JOURNAL OF
THE BOMBAY
THEOSOPHICAL FEDERATION
|
Volume
87
|
—
|
No.6
|
–
|
March 2018
|
CONTENTS
|
Jamshed-e-Navroze table with Haft-Seen,
(Table of Seven Symbolic items traditionally displayed).
|
Cover
|
|
News & Notes
|
2 - 4
|
|
‘Advaita Vedanta’ by Bro. Janardan Sherigar
|
4 - 9
|
|
‘Ashem
Vohu’ by Bro. Dinshaw J. Buxey
|
9 - 11
|
|
BTF& Lodge Programmes March
2018
|
11 - 12
|
NEWS &
NOTES
LEAVE YOUR WORLD AND COME INTO
OURS: a compilation of Talks & Articles of LATE SURENRA NARAYAN, former International
Vice-President of Theosophical Society was published by Upasika Lodge, Trichur, Kerala, India. It was released by
International Secretary Ms Marja Artamaa at the Opening of the 142nd
International TS Convention on 31st December 2017.
Bro. K. Dinakaran, Secretary of Kerala
Theosophical Federation in his Forward to the book writes: ‘Bro. Narayan quotes from the Gems of
Theosophical literature. He is also conversant with the vast literature of
Indian Philosophy and Philosphers like Kabeerdas, Tulsidas, Sankracharya,
Ramana etc. He even cites from Bhagavad Gita, Holy Bible and The Secret
Doctrine.’
Bro. Rustom Dalal has ordered 25 copies to give with his complements
to interested Brethren and the Lodges for reading followed by interaction at
the Lodge meetings. Bro. Rustom Dalal can be contacted on (M):9820132990 or by
e-mail: rrpdalal@hotmail.com
*************************************************************
Editor – Bro.
Rustom R. Dalal Cover Page By: Sis. Kashmira Khambatta Editorial
Committee – Sis. Mahazaver Dalal (Reporter & in charge of
Mailing List), Sis. Kashmira Khambatta,
Sis. Aban Patel and Ex-Officio:
President Bro. Vinayak Pandya. Note:
News, Notes and Programmes to be printed in the Bulletin, be forwarded by
e-mail to: rrpdalal@hotmail.com
or kashmirakhambatta@yahoo.com
latest by 16th each month.
BLAVATSKY LODGE SECOND EXPERIMENTAL SUNDAY MORNING
MEETING after BTF Council Meeting on 4th February 2018: The meeting was
well attended by Brethren of North Bombay and Brethren, who could not attend
week-day meetings due to their work. Sis.
Aban Amroliwalla spoke about ‘Mira Bai’, Saint & Poetess, who
considered herself married to her Girdhar Gopal – Sri Krishna. Aban narrated
Mirabai’s life from her age of 3 year, when she got the idol of Sri Krishna and
turbulence of her life after marrying Prince Bhojraj of Mewar, as she spent her
time in prayer and singing & dancing at the feet of her Lord. After
Bhojraj’s early death, Mirabai had received a basket of snake and a glass of
poison sent by Vikramjit Rana of Chittor. Vikramjit even banished Mirabai from
Chitor. Longing for vision of her Lord she wandered from Vrindavan to Mathura
to Dwarka. After she left many Muslim invasions left Chittor in ruins. King
Udaysingh, who was God –fearing, sent his trusted priest to bring back Mirabai.
Her refusal had saddened the priest who decided to fast unto death. Mira
decided to take leave of Ranchhodji (Lord Krishna) and within closed doors of
temple sang piteously. After much waiting when temple door was opened they
found only Mira’s dupta draped around the idol. Saint Mira had taken Samadhi –
the Lord had taken her into Himself. Her Bhajans and devotional songs in four
languages are even today sung in all corners of India.
SHANTI LODGE MUSICAL EVENING on 15th February 2018
by Sis. Freny Paghdiwala’s Junior & Senior Choirs was enjoyed by
Brethren and Parents. Starting with their Signature Song ‘We are Chrystal Choral, with High Morale’ they lilted listeners
with inspiring songs, songs about Love, joyous songs and ended with spirited
Christmas songs.
SOUTH INDIA CONFERENCE at Adyar 30th March to 1st
April 2018 on Theme:
THE ILLUMINATION MUST COME FROM WITHIN’ Contact E-mail: acco.hq@ts-adyar.org\
HIMALYAN STUDY
CENTRE BHOWALI Study Camps 2018 with 7
different Sessions
from 13th April to 31st May 2018. Contact: Indian Section Treasurer Mr. V.
Narayanan (M):+91-9793888596
***************************************************
Advaita Vedanta
By Bro. Janardan Sherigar
On 18th December 2018 at
Blavatsky Lodge
Our Blavatsky Lodge member Brother Janardana
Sherigar, who is now Acharya Damodara Chaitanya of Chinmaya Mission-Mumbai, was
invited to our Lodge on 18-12-2017 for a talk on ‘Advaita Vedanta’ on the eve
of his relocating to his hometown Udupi in Karnataka State to initiate
spiritual endeavours in his hometown. Incidentally, Bro. Janardana was an
enthusiastic member, who actively participated in various activities of the
Lodge including as its Joint Secretary, during
his short span of association with the Lodge. We thank Bro. Janardana and wish
for him every success in his noble endeavours and pray to Masters to grace and
guide him in serving the community on their path of realising the goal. The
gist of his inspiring talk, lasting for over 90 minutes, is reproduced here.
The talk started with invocation to the Lord and the Guru. Brother
Janardana, to begin with, fondly recalled his association with this unique
spiritual organisation and expressed his gratitude to the Masters’ and the
members of Theosophical Society (T.S.) for their immense contribution in
shaping his spiritual pursuit. He expressed that he would present to the
members some ideas that he understood from the study of Vedanta at Sandeepany
Sadhanalaya, Mumbai, established by the renowned Vedanta Teacher Swami
Chinmayananda, to spread the wisdom of Vedanta to the aspiring people of all
sections, as envisioned by the ancient sages including Divine Sage Vedavyaasa
and Jagadguru Adi Shakaracharya. Bro. Janardana, while indicating the apparent
similarity between essential teaching/objectives, i.e. Universal Brotherhood of
Theosophical Society and Universal Oneness of Advaita Vedanta, expressed that
perhaps his talk can be related to the third objective of Theosophical Society,
i.e. “to investigate unexplained laws of Nature and the
powers latent in man”. Bro. Janardana emphasised
that since the members present were highly evolved in the field of
spirituality, he thought of sharing the subtle Vedantic concepts with them.
“Vedanta (Veda
Anta)” means end portion of Vedas. In other words, it means conclusive or
ultimate teaching of four Vedas, viz., Rig-Veda, Yajur-Veda, Sama-Veda and
Athahrva-Veda. The first two portions of Vedas are called Karma-Kaanda and Upaasana-Kaanda,
while the concluding portion is called Jnaana-Kaanda or Vedanta. Karma-Kaanda involves Karma
(Mantras, Vedic Rituals, etc.), Upaasana
Kaanda involves Upaasana
(Worships of Gods) and Jnaana-Kaanda
involves pursuit of Jnaana or
Self-Knowledge. Karma-Kaanda and Upaasana-Kaanda are the means to reach Jnaana-Kaanda while Jnaana-Kaanda is for realising the goal. Incidentally, no individual
claims ownership of this Vedic teaching, as it is considered to be the revelation
to ancient Rishis by the supreme Lord
himself. This timeless teaching has flown from one generation to another
through the holy stream of Guru-Shishya
Parampara. Vedanta is
also called by other terms like Upanishad, Self-Knowledge, Brahma-Vidya, Aatma-Vidya and so on. Now, “Advaita” means
non-duality, which means that understanding the teaching of Vedanta or
Upanishads would lead one to realise the Universal Oneness, which is otherwise
called Aatma-Paramaatma Aikya or Jeeva-Brahma Aikya. i.e. realisation of
essential oneness between the individual and the Lord comprising of the world
of plurality.
Let us
understand why one should pursue the study of Vedanta. It is well-known to us
that in today’s ‘modern-affluent society’, which despite being more resourceful
compared to earlier days, people do not feel an inner sense of satisfaction and
instead they feel lack of peace and happiness. Most of the people feel empty,
incomplete, insecure, discontent or lonely, whether they are abundantly rich or
not-so-rich. We witness disharmony in every other family - whether it is between
parents & children or husband & wife or between siblings
or
with relatives. Enquiry into such a conflicting scenario would reveal that our
lack of discrimination in intelligently determining as to what is real and
right for us and what is not, could be the major cause for our agitations and
sorrows.
So, Vedanta
guides an earnest seeker as to why and how one should initiate enquiry to know
oneself and the world which he considers is the cause for his problems and
worries. This is called Self-Enquiry and such an enquiry would take the qualified
seeker from Self-Ignorance to Self-Knowledge. Consequently, just as the light removes the darkness along with all
problems associated with darkness, the Self-Knowledge removes Self-Ignorance
along with the evils arising out of Self-Ignorance.
Here,
the qualified seeker means the one who is endowed the necessary abilities and
competencies to listen to the Guru’s teaching of Vedanta texts with
single-minded focus and absorb its essence. Therefore, the four-fold wealth of
qualification is indicated for the seeker, viz., (i) Viveka or discrimination (ability to discriminate what is real and
what is not), (ii) Vairaagya or
dispassion (capacity to be indifferent to what is not real, with no sense of
craving even for the most enchanting & enticing objects & beings of the
world), (iii) Shamaadi Shat-Sampatti
(six-fold inner wealth - ability to manage the mind & sense organs, thus to
be in calmness, ability to handle little discomforts in daily life; whole-hearted faith in
scriptural teaching as imparted by Guru, equanimity in all situations, etc.)
& (iv) Mumukshatvam (intense
desire for Self-Realisation alone and now).
The study of Vedanta involves - (i) Shravanam (Listening to the teaching of
Guru consistently for a long period of time and systematic study of those
scriptural texts), which results in Self-Knowledge; (ii) Mananam (constant reflection on the understanding of the teaching),
to remove any doubt about the Self-Knowledge and (iii) Nididhyaasanam (contemplating on the teaching and making the
Self-Knowledge as one’s Wisdom and start living by that Wisdom), to experience
the result of Self-Knowledge.
The beauty of this teaching is that it involves
just knowing and not attaining. We understand that, attaining is something
which we do not possess now and it involves efforts, whereas knowing is that
which we already possess and it does not involve efforts. It is like realising that my car key is in my pocket, though, without
knowing which, I was searching for it.
So, a seeker desirous of Self-Realisation, endowed with the qualification in the
form of inner purity and who has undergone study of Vedanta under a competent
Guru consistently for a long period of time and reflected on the teaching and
contemplated upon the entire aspect of spiritual practices, comprehends the
indicated meaning of Mahavaakya
(great statement) of Upanishads declared by the Guru, i.e. Tatvamasi (Tat Tvam
Asi) meaning ‘Thou Thy Art’, which means
that the nature of finite individual and that of infinite supreme Lord is
essentially one. It is like the oneness between the mighty ocean and little waves, bubbles,
froth, etc. appearing on the ocean, all being essentially water. Or it could be understood like the essential
oneness between gold and gold ornaments, all ornaments being gold alone.
So, a Seer of Reality starts to
understand that the one life-principle that is pervading him also pervades all
other beings in the form of Consciousness, thus realizing the essential oneness
in the entire creation. He now comprehends the ‘substance’ in everything, i.e.
the absolute Reality, rather than the ‘non-substance of names & forms’,
which is relative reality. While, identification with the relative reality of
Body-Mind-Intellect complex as oneself, which is subject to decay and
perishing, is bound to give sorrow and agony, realising the eternal,
all-pervading and non-dual absolute Reality as one’s nature, will keep one free
from sorrow and agony. Thus when, the individual, who was in bondage in the
form of incompleteness within, desire, actions-struggling, disease, death, etc.,
due to ignorance, realises his nature as absolute bliss and abides in that
Wisdom on Knowledge, becomes free from all bondages. Though he continues to
live in the middle of all of complexities, they no more trouble him as he now
understands their falsity. This new understanding which is free from finitudes
of individuality is Liberation or Jeevan-Mukti, free from rebirth. It is like the dreamer, who was going
through all sorts of sorrows while in dream, becomes free of all sorrows as
soon as he is awakened from the dream world. Like the water from the ocean,
which takes the shape of clouds, pours down as rain, flows in streams, rivers,
etc., finally merges into ocean, becoming the mighty ocean itself, dropping all
finite shapes & forms with names, in the same way, an individual by Self-enquiry
understands himself to be of the nature of one absolute Reality, the eternal
all-pervading Sat-Chit-Ananda, though seemingly conditioned by various names
& forms.
The Self-enquiry involves 3 aspects, viz., (i) Jeeva-individual (the experiencer) (ii) Jagat-world of plurality (the
experienced) and (iii) Ishwara -God (the
controller-Lord). To begin with, the scriptures explain this plurality, in the
non-dual Reality, as an act of Maaya (means mystery, which cannot be explained)
to enable the ignorant seeker to comprehend the teaching in initial stages,
only to negate it later when the seeker himself comprehends its unreality.
Maaya’s effect is not only non-apprehension of my real nature as the absolute
Reality, but also mis-apprehension of myself as a finite Body-Mind-Intellect
Complex. For example, in the absence of
light, I wrongly see a poisonous snake on an innocent rope and I start
suffering consequences of snake-poison, being ignorant about the rope. But,
when someone brings light and I see the rope and not snake, all my sufferings
end instantly. In the same way, when I drop my identification with this inert
& insentient Body-Mind-Intellect Complex and realise my nature as that of
absolute Reality, sufferings arising out of wrong identification with Body-Mind-Intellect
Complex cease to exist.
So, we understand that though there was never a snake and rope alone was
all the time – before I saw the snake, when I saw it as snake and also after I
saw it not as snake, I saw the snake on rope due to darkness. But, when the
darkness was removed, I could instantly see the rope alone, making me free from
all consequences of snake-poison. Appearance of snake on rope is a temporary phenomenon,
which is a mystery. In the same way, due to ignorance about the non-dual infinite
Reality, which is my nature, I perceive myself as finite individual comprising
of B-M-I Complex and suffer. But, when I know my real identity due to Knowledge
of Self, all my finitude along with its evil effects cease to exist. I am free
of all bondages.
So, as preparation for this Self-enquiry, Acharyas
call upon the seekers to live simple, lovable life, by developing Oneness and dropping
Otherness in day-to-day transactions. Also,
one should try to accommodate all with a sense of belongingness, as everything
is but pervaded by one Lord – Ishavasyamidam
Sarvam! By this change in one’s attitude,
one will gradually experience the change within, prompting him to continue on
the path of spirituality to realise the ultimate goal of all our other
endeavours.
ASHEM VOHU – A ZOROASRIAN
MANTRA
By Dinshaw J. Buxey
Extracts of his Article printed in
Bhavan’s Journal of May 31, 1996
The earliest mantra known to mankind was on
Ashem Vohu
prayer, the
opening words being the title. It runs:-
Asem Vohu,
Vahistem asti,
Ushta asti, Ushta
ahmai,
Yahit ashai,
Vahistai ashem.
The first line
represents the macrocosm.
The second line
represents the microcosm.
To readers not
familiar with these terms, it may briefly be said that the entire ocean can be
put under a microscope and analysed so the knowledge of the drop becomes the
knowledge of the ocean.
In 1945, I tried
to translate this prayer at J.N. Petit Library with the help of Prof. Max
Muller’s work and Avestic Dictionary. In 1965, the Calcutta Parsi Association’s
Secretary Rustom Saklath (I quote the names from memory) took me to Jatindra
Mohan Chatterji, the foremost Zoroastrian scholar, ex-Collector of Calcutta,
who provided the material for translation, yet I was not satisfied. In 1995, by
the Grace of God and the Guru, I completed the task.
Here
is the word-to-word meaning according to me:-
Ashem – the goal, purpose of life,
to be discovered (un-cover)
Vohu
- good
Vahistem -
better Asti - that which is
Ushta -
still better Asti - as above (The Reality)
Ushta - as above, best- the best
possible happiness, the supreme
happiness we all crave for
Ahmai -
Ah-mai, Am-I (That am I)
Yahit – Ashai - which (is)
Vahistai - Ashe
- full and complete
Everyone
knows what is good and bad. Ashem belongs to the good. And the search starts.
But there are various grades of good. I cannot have them all. So it is Vahistem
– go after which is better. For instance, the goal of life may be to go after a
job. There are good means to livelihood and bad. I choose the good. But among
the ‘good’ jobs, there are many ‘better’ jobs. The mantra says go after the
‘best’. But is it permanent? – Asti? The goal has been pointed out to the
budding soul, starting life’s journey for permanent happiness –
Ushta Asti. At this stage macrocosm is over and microcosm starts –
Ushta-ah-mai (go within).
‘You are the object of your search’, says the priest who vests
in the child the sacred thread. Yahit Ashai Vahistai Ashem – ‘which
is full and complete’. You man are full and complete, you are the source of
Infinite, the limitless Ananda – Ushta. No need to go after the
happiness of the world, as it is finite.
This
Iranian or Zoroastrian Mahavakya – ‘Ushta Asti, Ushta Ahmai’
corresponds to the well-known four Sanskrit Mahavakyas: ‘You are spirit, not
matter. You are entangled in matter, now the purpose of life is to un-tangle
yourself from the coils of matter’. The work of involution being over, the work
of evolution, i.e. growth of consciousness to Initiation begins.
I
remember my first day in school admitted to Std.1 at St. Xaviers in 1937 at age 6. A Spanish Father
Rev. Fr. Morenas S. J., who took my admission form had said, ‘Repeat your Ashem
Vohu prayer’. I could not, nervous and my chin did not come to the counter. The
Father intoned the prayer and said, ‘Child, when you understand the meaning of
this mantra, your education is complete.’
***************************************************
BTF & LODGE PROGRAMMES MARCH 2018
ANANDA LODGE: Theosophical Colony, Juhu, Mumbai 400049. Contact
Ananda Lodge Secretary Sis. Zenobia Khodaiji (M): 9820308163 or Ananda Lodge
Representative to BTF Sis. Anjoo Narain (M): 9820132473 for Meeting of March 2018
2. BLAVATSKY LODGE: 7 - French Bridge, Mumbai 400007
Tel: 23685026 (M): 9821459504 (M): 9819334333
|
DAY
|
TIME
|
DETAILS
|
|
Fri 2
|
6.00 pm
|
Study
of CWL’s book ‘Inner Living’ by
Sis.
Aban Patel
|
|
Sun 4
|
10.00 am
|
Bharat
Samaj Pooja
|
|
Fri 9
|
6.00 pm
6.15 pm
|
Mystic Star Ritual
Talk
by Dr. Darius H. Umrigar (in
Lobby)
|
|
Fri 16
|
6.00 pm
|
Study of CWL’s book ‘Inner Living’ by
Sis.
Aban Patel
|
|
Fri 23
|
6.00 pm
|
Readings
from Surendra Narayan’s Book ‘Leave Your World and Come Into Ours’
|
|
Sun 25
|
10.45 pm
|
Maitreya
Round Table
|
|
Fri 30
|
6.00 pm
|
Workshop
on Rhythm by Sis. Zeena Rastomjee.
(Very
useful as a prelude to learning any form of dance)
|
|
Tues
5, 12,19,26
|
5.45 pm
|
Study
of CWL’s book ‘The Masters & The Path’
|
3. CENTENARY LODGE:
Please contact Sis. Najma Dewan (M):
9987204038 for meetings
4. JYOTI LODGE: Contact Bro. Taral Munshi, C/101, Building
No.19, New Mhada, Garden Hill C.H.S., New Mhada Colony, Behind N.P.A., Goregaon
(East), Mumbai 400065 (M): 9820187317
5. SHANTI
LODGE:
C/o Bro. Rustom Dalal, Vijay Niwas, 2nd Floor, Plot 5, Sleater Road, Mumbai
400007 Tel: 23800422 (M): 9833131216
|
1
|
Study of
‘Thought Power’ by Annie Besant
|
|
8
|
Study of
‘Thought Power’ by Annie Besant
|
|
15
|
Readings
from Surendra Narayan’s Book ‘Leave Your World and Come Into Ours’
|
|
22
|
Jamshedi
Navroze Meeting with Talk by Mrs. Meher Contractor on ‘Teer Yazad’ and ‘Monajats’
by Ms. Gulrukh Khambata followed by Refreshments (M): 9833131216
|
|
29
|
Study of
‘Thought Power’ by Annie Besant
|
6. UNITY YOUTH LODGE: Sis.
Soonoo Vesuna (M): 9619339787
|
Wed 14
|
5.30 pm
|
Theosophical
readings guided by Sis. Soonoo Vesuna at her residence Vijay Niwas, 4th
Floor, Sleater Road
|
7 & 8 VASANTA LODGE & GANESH LODGE: C/O Mrs. Gita S. Parikh, Gokul Anand Building, 4th
Floor, Dattatraya Cross Road
(M):9920384140
Wednesday 7, 14, 21 & 28 Meetings at
6.30 pm.
9. VIMADALAL BILIA LODGE:
Family House, Parsi
Colony, Dadar, Mumbai 400014. Goolcher
Manjra Tel: 24185510
5.45 pm. Healing Rituals.
|
Thurs
1
|
5.45
|
Healing Ritual
|
|
Thurs
8
|
6.00
|
Talk by Mr. Rustom
Chothia
|
|
Thurs
15
|
6.00
|
Talk by Mrs. Meher Contractor
|
|
Thurs
22
|
6.00
|
Study of ‘The Masters and the Path’
|
|
Thurs 29
|
6.00
|
Theosophical Readings
|
***************************************************
*************************************************************
Price: Rs. 1/- Annual
Subscription: Rs. 10/-
*************************************************************
Edited & Published by Editor Shri. Rustom R.
Dalal, The Bombay Theosophical Federation, c/o Blavatsky Lodge, 7 – French
Bridge, Chowpatty, Mumbai – 400 007. (Tel: 23685026) and Printed at Vijay Copy
Centre, 48/A, Saidunnisa Building, Sleater Road, Opposite Grant Road Station
(West), Mumbai - 400 007 (Tel:23865137).
