Programme for March 2018

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

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No.6

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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

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 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

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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.’

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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

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Price: Rs. 1/-                                         Annual Subscription: Rs. 10/-

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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).