Monthly eMagazine of Vedanta Mission
Vedanta Sandesh
Year 26
Nov 2020
Issue 5
Cover Page
The cover page of the Nov 2020 issue of Vedanta Sandesh commemorates the Silver Jublee of Vedanta Ashram, Indore. It was the auspicious occasion of Dasshera in 1995, when the Ashram started with a two room kutir, and then slowly as the objectives and needs started increasing, so did the Ashram. Today it has becomes a full-fledged Gurukul, housing the Guru's and shishyas, and we are equipped to conduct Vedanta Camps in-house for around two dozen sadhakas. The objective of a place is the real inspiration and drive behind its establishment. This goal has been to share the amazing vision of Vedanta with inquisitive people. Not only we trained a handfull of students who have dedicated their whole life to take the world further, but hundreds of people have been coming to Ashram to attend Camps and other programs. The journey has been very satisfying. We wish & pray to the presiding deity of Ashram - Bhagwan Sri Gangeshwar Mahadev to bless one & all to keep this Gyana Ganga flowing, and blessing one & all.
V edanta Sandes h
Om Tat Sat
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CONTENTS
V edanta Sandes h
Vedanta Sandesh Nov 2020 1.
Shloka 5
2.
Message of P. Guruji
7-8
3.
Sadhana Panchakam
9-12
4.
Letter 13-14
5.
Gita Reflections 15-20
6.
The Art of Man Making
7.
Jivanmukta 27-29
8.
Story Section 30-36
9.
Mission / Ashram News
21-26
37-55
10.
Internet News 56
11.
Forthcoming Progs 57
12.
Links 58 3
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Monthly eMagazine of Vedanta Mission Nov 2020 : Year 26 / Issue 5
Published by
Vedanta Mission Vedanta Ashram, E/2948, Sudama Nagar, Indore-452009 (M.P.) India http://www.vmission.org.in / vmission@gmail.com
Editor:
V edanta Sandes h
Swamini Samatananda Saraswati
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Jo.kkfnfHk#n~nhIr KkukfXuifjrkfir%A thoLloZZeykUeqqDr% Lo.kZZon~|kssrrs Lo;e~AA The ‘Jiva’ free from impurities, being heated in the fire of knowledge kindled by hearing and so on, shines of itself like gold. Atma Bodha - 66
Message from Poojya Guruji
Tripti The objective of fulfillment of every desire is finally the very fulfillment itself. In that moment of fulfillment, there is no desirer or the object of desire - just the experience of fulfillment. While everyone does aim for that moment, we ‘be’ in that blissful state just for a very short moment. That state is very interesting to observe and study. However, first we need to make it a point to be in that state a bit longer. Try to extend that moment for let us say - two moments and then three and then four. Remember this moment was the very objective of the entire exercise of the fulfillment of a desire. Just be in that state and enjoy the contentment. If we observe closely then in that blissful moment of fulfillment, there are no thoughts, no stress, and no effort. In fact momentarily the time stops, there is no sense of doership or even enjoyership, because we have already got
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that. However, we also see that this divine non-dual state of fulfillment is very short-lived, and again we wake up back to the state of duality and try to hold on to things which we think are instrumental to take us to that bliss-
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ful state within. So that the thoughts are back, and so also all the efforts to relive that state again. While there is definitely an experience of fulfillment but it is our understanding of that state which is the real culprit to make it so short-lived. One thing is so very obvious, that mere experience of bliss doesnt imply that it becomes effortlessly available to us all the time. What we seek and how we seek is all decided by our understanding. If this understanding is not valid then we shall indeed lose it, because we will look for something with which it is unconnected. Getting something lovable is not really dependent on our effort alone. It has to be dependent on someone who presides over all the factors responsible for a fruit to come about - which is obviously the omniscient and omnipotent God alone. The wise keep such a God in the center of their lives. Gita calls him as Karma-phala-Data - the dispenser of fruits of actions. Such an intelligence literally stands behind every situation of life we get. We see him with our common sense. One needs to love & respect him. Let us establish a relationship with such a divine power. Situations come & go, but he always is. To love him, to see his presence and finally to be one with him brings about a contentment which is never transient. Such a Tripti is very deep and permanent.
V edanta Sandes h
Om Tat Sat,
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Sadhana Panchakam
V edanta Sandes h
- : 15 : -
Swamini Samatananda 9
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Sadhana Panchakam
I
n the previous sopana of Sadhana Panchakam
the Acharya has suggested that with the desire for knowing the truth pray and request one’s Guru for the knowledge of Brahman.
Jqfrf'kjksokD;a lekd.;Zrke~% One should be receptive to the Supreme scriptural statements with equanimity. In this sopana the Acharya saysShrutishiro vaakyam samaakarnyataam Shrutishiro-Shruti means the Vedas. Shrutishiro means that part of the Vedic knowledge which culminates in the knowledge of Brahman. It is that knowledge which is called Vedanta. Vaakyam: ‘Vaakyam’ means Mahavaakyaas. In the Vedas there are two types of statements. One is ‘Mahavaakyas’and the second is ‘Avaantara Vaakyas’. Mahavakyaas unfold the secrets to realizing oneness between Jiva and Ishvara. ‘Avatara Vaakyaas’ is that knowledge which helps in understanding the Mahvaakyaas. ‘Mahavaakyaas’ does not literally mean ‘Big Sentences’ but they imply those statements which reveal the secrets of oneness(akhandata) between Jiva and Ishvara. Akhandaarthaka bodhakaani V edanta Sandes h
Vaakyaani. There are many Mahvaakyas in various Upanishads
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Sadhana Panchakam but four Mahavakyas from each Veda are significantly studied by all students of Vedanta. The upadesh of the Mahvakyas is given to analyse the nature of bondage and liberation. What is the nature of bondage. Only when one understands the nature of bondage, then one can understand the nature of liberation and the means to it. Nothing in the creation binds a person. No objects, no sense organs, no mind, no planetary influences, it is only the ignorance and dellusory understanding of the Self, that a person is bound in samsara. There is no physical or mental bondage. Real bondage is in the fallacy that I am a limited being and the notion that this sense of limitation will be fulfilled by various achievements and experiences from the world outside. The scriptures reveal that as long as there is a dual existence of a seeker and sought, so long I will be compelled to seek in the world outside. The disease is not in living in the objective world, but the disease is in believing that I am basically an incomplete, limited being and that I will be fulfilled and contented by various experiences at the level of the body, mind and intellect. The fact is that, whatever I achieve and experience in the objective world, I will continue to remain unfulfilled because every experience, every object is ephimeral in nature. How can that which is impermanent in nature ever give me permanent fufillment? Thus, even if I make the best of accomplishments in the world, even if I experience the heavens, but if I believe I am limited I will always
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be small, dependent, insecure and anxious. I will never know the true meaning of contentment. When one discovers contentment-
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Sadhana Panchakam by the Self and within the Self, then alone he or she is liberated here and now. One should aim to be satisfied by the self and wthin the self-atmani eva atmana tushtaha. Liberation is unconditional Joy, unconditional satisfaction. The scriptures show us the possibility of awakening in this state of unconditional contentment. Have a conviction that I can be free from all conditionalities. To awaken in total fulfillment alone is swasthata. This is not beyond the clouds. Every person can awaken into the sense of total fulfillment. For this one has to follow the authentic path of knowledge. One who studies the Mahavakyas with full integrity, at the Feet of a Shrotreeya Brahmanishtha Guru, He alone comes to discover his oneness with the Supreme Being. Here the Acharya says-Vaakyam samaakarnyataamListen with full equanimity and integrity to the revelations of the Mahavakyas by going through the process of ‘shravanam’.
Here shravanam does not simply just listening with the ears but it implies a deeper meaning of being available to listen to the knowledge of Vedanta with utmost faith and devotion for the Guru and an unconditional mind that is free from all past conditionings and knowledge. A mind that identifies with the vision of the Guru and the Scriptures. One should go through this process of shravan until one comes to make the vision of these scriptures as one’s own vision. This is called doing the ‘Taatpar-
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ya nishchay’ of that which is revealed in the Vedantic scriptures.
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Mail from Poojya Guruji What is Dakshina? Hari om !
Dakshina is something unique to Vedic tradition. Knowledge has always been free for all seekers in this tradition. This is specially amazing when we see the all-round commercialization of knowledge all over the world. The highest and greatest of all knowledge has been flowing freely for one & all.
In this tradition, after the completion of any study, the student is obliged to not only express his gratitude verbally but also requests the Guru to order anything for him to do - that is Dakshina. In fact Dakshina is not something the student gives voluntarily to the teacher, but it is something which the teacher asks the student to do, to square up the obligation. Obviously the magnanimous and compassionate teacher generally asks for something which not only the student can give, and also gets benefitted by this giving V edanta Sandes h
too. The teacher is selfless so there is no question for him to ask any personal favours, but everything is ultimatey for the well-be-
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ing and evolution of the student and also the continuation of the tradition.
Running a charitable institute may require some assistance or commitment, or may be the teacher may just ask the student a promise to regularly be in touch with his studies and do his sadhanas. It is all the discretion of the teacher. That is Dakshina.
Love & om,
V edanta Sandes h
Swami Atmananda
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Gita Reflections
V edanta Sandes h
Å/oZewye/k% 'kk[ka v’oRFka izkgqjO;;e~A NUnkafl ;L; i.kkZfu ;Lra osn l osnfor~AA (Gita 15/1) 15
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The Secrets of Samsara Vriksha
Swamini Samatananda
V edanta Sandes h
They say,the imperishable ashvattha tree (of Samsara) has it’s roots above, whose branches are below, and whose leaves are the Vedas. He who knows it is the knower of the Vedas.
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Gita Reflections
T
he fifteenth chapter begins with this sloka. In the
Geeta it is clearly seen that Kathopanishad is one of the dearest Upanishad to Sri Krishna as a number of mantras are straight away quoted by the Lord from Kathopanishad, and this is one of them. This sloka is a highly pregnant sloka which through a unique imagery of a tree gives us a complete picture of ‘Samsara’ the essentials of samsara which cause bondage and how one can attain liberation from this samsara. Sri Krishna glorifies the significance of knowing this tree of samsara and the means to negating it by saying that one who knows the secrets of this samsara vriksha is the knower of the Vedas. Urdhva moolam adhah shaakham: Sri Krishna says this life, this world is like a tree. Here the imagery is of a ‘Ficus tree-a Peepal tree’. Speaking of this tree of life-it is a tree which is upside down. One’s who’s roots are facing upwards and the branches are facing downwards-(Urdhva moolam adhah shaakham). It sounds strange as no one has ever seen a tree of this kind. But isn’t this true that this world is not as it appears to be. It’s indeed a great mystery knowing the truth of this world and knowing the truth of the Self. Lets look at the indepth meaning of this upside down tree. ‘Urdhvam’ means that which is utkrishta-that which is above, in the V edanta Sandes h
sense it is beyond limitations and the branches are adhaha downwards. When we look at a tree there is one part of it which is visi-
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Gita Reflections ble and there is another part of it which is invisible. The roots are not visible and the branches are visible. Here the implication is that even though the roots are not visible the existence of the entire tree is dependent on the roots of the tree. The invisible roots of a tree are the source of life for the tree. The visible aspect of the tree comprises the branches, the stems, the leaves, flowers and fruits. Now why are these branches seen as ‘adhah’? The branches of this tree represent the beautiful world around. All manifestation in the world, the entire creation is a divine and beautiful expression of Ishvara. Every being in this universe wheather it is a living being or a non-living being is not only a beautiful expression of God, but everything has its own respectful place and role in the creation. Nothing is meaningless and without a purpose. Such is the beauty of the Lord’s Maya that a human being easily gets deluded and lured by the creation. In spite of all the beauty and it’s worldly purpose yet it is ‘adhah’ because it is limited in time & space. Yet lured by its beauty Man get’s deluded by it, which leads to bondage. The matter of fact is that bondage is not in the objective world and neither does bondage have an objective reality. It is only due to our own notion about the Self being limited that binds us into eternal seeking. Bondage lies in our ignorance and misapprehension about Jiva-Jagat and Ishvara. Bondage lies in not being aware of the roots. One needs to awaken in the fact that all that is manifested is only due to the unmanifest. It is the roots that give life to the tree. So also it is the V edanta Sandes h
life principle which is limitless, self effulgent and blissful which
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Gita Reflections is the cause of all manifestations. Not awakening in this truth of life puts us into an endless trip of samsara. Thus making the tree of samsara endless. Thus when it is said ‘Adhah shaakham’ it does not mean it is nikrishta but one needs to see that if the creation is so beautiful how divine and beautiful will the creator be? Ashvattham praahuhu avyayam: This tree is ashvattham-that it exists today but it may not see the light of the next day. Everything is constantly changing and dying. But at the same time Sri Krishna says the tree of samsara is eternal. It is Avyayam. This is because the flow of life is eternal. One living being may take birth and then die but in totality the flow of life per se from one being to another goes on like an endless flow. Life continues to flow in a wave pattern of life and death and then life again. This in the scriptures is called as ‘pravaah nityatvam’ just like a river continues to flow as though eternally. The flow of life is eternal. Chhandaansi yasya parnaani-The leaves of a tree are very important to keep the tree alive and nourished. If one keeps on clipping the leaves one will stunt the growth of the tree or the tree will soon die. If the leaves are protected nicely the tree will thrive. So also in the tree of samsara the leaves are the Vedic mantras (chhandaansi), which give us the knowledge of rituals and the fruits of these rituals. By performing such rituals, the jiva
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can fulfill various desires and attain the best of fruits and if these are not fulfilled properly then they may also earn some demerits.
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Gita Reflections In this manner the Jiva comes to accrue paap and punya, thereby perpetuating the continuous cycle of birth and death. Yastam veda sa vedavit: One who understands the secrets of this tree of life comes to know all the secrets of life. He becomes a ‘Vedavit’-Knower of the secrets of the Vedas. The beauty and uniqness of the Vedas is that they do not teach us to turn away from the world, but they give us a vision of looking at the world and one’s life in a manner that it becomes a school of learning the facts of life. But knowing this tree of life and the nature of bondage is quite a tricky proposition. So many queries to be answered to understand life and this world. What is the goal of life, what is bondage and what is liberation etc. But one who sincerely wishes to know the secrets of life then he goes in search of a Guru, surrenders at His Holy Feet and requests for the knowledge of truth. Such curious seekers discover the truth of this samsara vriksha. They are the ones who are known as ‘Vedavit’. The objective of this classic example of a tree is to reveal that just as a tree can be cut, so also the samsara vriksha, the tree of samsara can also be cut. Vedavit is one who knows both the branches and the roots. He knows the manifest and the unmanifest. With this complete knowledge he knows well that the ephimeral part of the tree is worth negating and negates it like a dream. He also comes to realize that truth which can never be V edanta Sandes h
negated. That truth is of the Self which is self effulgent and blissful.
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- 32-
The Art Of Man Making
V edanta Sandes h
The Logic of Service
P.P. Gurudev Swami Chinmayanandaji 21
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The Art of Man Making W
hen a law is declared, there are always some exceptions to the rule under given conditions and circumstances. When Arjuna realizes that to act in a yagya spirit is a must, and to stand against it is to g et crushed by the mighty wheel of action set in motion by nature, he hopes that there may be some exceptions. Man, in his low moods of tamas, generally wants to avoid exhausting undertakings and painful actions. Arjuna decides not to engage himself in the Mahabharata war by finding an exception to the universal rule of action, and thus righteously escape his duty.
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Forseeing Arjuna’s demand Krishna points out the only exception wherein the man has no more duties to perform-no work to participate in. *That man, however, who takes delight in the self alone, is gratified with the self and is content in the self has no more obligatory duties to perform. The only exception is the man of realization. He who has risen above the distorted life of the senses and passions and has come to live, awake to the transcendental state of infinite consciousness, the self in him. To such a person who is living the experience of the immutable self, there are no more duties. To the awakened, there are no more duties towards his dream wife - dream children. Duties are valid only in the same plain of consciousness; In another plain of consciousness, there can be only another set of valid duties. Having successfully gathered all the awareness beaming through the body-mind-intellect equipments, when a saint has realized the
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The Art of Man Making state of Objectless Awareness-pure consciousness-thereafter he lives in a different world of dimensionless dimension, the infinite bliss of the self. He is now no more a mortal man living in our world of objects-emotions-thought, but transcending them he lives as the self in the self. To such an awakened God-Man there are no worldly duties. Why? Krishna explains that, He who has awakened to the larger life of the Self “takes delight in the self alone”-Yastwatama ratireva syaat. He no more finds delight in the worldly objects and self gratifications. And he becomes “gratified in the Self-Atmatriptashcha maanavah”. When not gratified, man craves for and seeks new contacts with fresh arrangements of objects to gain novel experiences and discover therein, perhaps, a fuller gratification. He who has had a glimpse of the self feels so entirely gratified in the experience divine, that he seeks no more any selfish sense gratifications in the world of objects. No one who has awakened will crave the sense-objects of the dream!
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Krishna says, a man of spiritual experience of the Self is one who “is contented in the self-atmanyeva cha santushtaha”. The satisfaction in the infinite bliss of the self is full and complete that he becomes contented in himself all by himself. No craving for the worldly objects of pleasure can any longer come to disturb him. Thus to a man who “takes delight in the self alone”, who “be-
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The Art of Man Making comes gratified in the self ” and who is “contented in the Self-”to him there are no obligatory duties”, this is the only exception to the universal rule as indicated in the ever-revolving wheel of action. But why? The rational intellect never stops questioning. A true teacher anticipates the student’s confusion and doubts and clears them even before the student moulds his question into words. In the following verse the Lord answers this unasked question to Arjuna. He says, He has nothing to gain what so ever by action performed, nor does he lose anything by not doing actions-nor has he any selfish dependence on anyone for anything. The compulsion to act comes from two anxieties; 1-the anxiety to gain something by the action; and 2-the anxiety to avoid the loss which might be ours by the non-performance of the action. To one who is living in the experience of the Self, his contentment is such that he has “neither anything to gain by acting nor anything to lose by not acting”.
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Sometimes we work under yet another compulsions. In social living we often depend on others for seome favour or other. And this false relationship brings extra duties upon us. The “Man of Realization” in the contentment of the Self and his eternal fullness has no selfish dependence upon anyone or anything. So, with the exception of the handful perfect ones, all of us must
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The Art of Man Making perform our duties in society or be crushed by the wheel of action. Thus in the next verse, Krishna pointedly advices Arjuna, Therefore you must always fulfill without attachment all your obligatory duties-by peforming actions without attachment one attains to the highest. Since Arjuna has not yet reached that spiritual state of self-hood, living as he does in this ego plain of consciousness, he must always fulfill, without attachment, all his obligatory duties. Obligatory duties consist of all our daily duties in life and all our special duties in special occassions. These we must perform ‘without attachment’. Attachment is constituted of our ego and ego-centric desires.
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Everyone of us, insists the Geeta, must without attachment, fulfill our obligatory duties all through our lives. But then what about our spiritual unfoldment? Krishna assures us that there is no need for anyone to worry of his inner spiritual unfoldment. When without ego and desires we learn to live, fulfilling all our duties, the existing vasanas get exhausted and the bosom fills up with peace and tranquility. A mind at rest, in its alertness, perceives th reality, now shrouded fom its own agitations. Therefore, Krishna says “by performing actions without attachment, one attains to the Highest”. To prove that this is not an empty consolation, Krishna quotes examples of men who have reached the Highest, through selfless work undertaken in a spirit of yagya. He says *verily through action without attachment alone, Janaka and others reached perfection...... if nothing else, at least for the guidance of the world
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The Art of Man Making you must perform actions. Janak ruled as a King throughout his life and performed all duties without attachments in a spirit of worship to the Lord and thus climbed to the hights of perfection. To indicate that Janaka was not a rare exception, Krishna says, “Janaka and others”. The others must be such wise and great men of the past as Ashwapati, Ikshwaku, Prahlada, Ambarisha, etc. who are depicted by Vyasa in the earlier chapter of the stupendous classic, the Mahabharata. They are all described as having attained the peak of evolution in their consciousness only through service to mankind.
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Lastly, Krishna says that though Arjuna may not feel like being of service to mankind he must fulfill his obligatory duty “for the guidance of the world”, for the educated members of the community have this responsibility of guiding those who are less privileged.
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Jivanmukta Wandering In Himalayas
93 Pashupathinath
V edanta Sandes h
The One Soul
Excerpts from the Travel Memoirs of Param Poojya 27 Swami Tapovanji Maharaj
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Jivanmukta H
e who perceives this truth directly
and without doubt crosses the sea of samsara and attains salvation. No more does he return to this miserable existence of births and deaths, sorrows and sufferings. What is commonly spoken of as “ I ” in relation to everybody is directly known to all in its general form ; but in its particular shape it remains unknown. “I am the free, immortal and blissful spirit ” is a realization that seldom comes to men. God has created human beings with their minds turned naturally outward, that is, towards the phenomenal world. The mind of course is open to imaginings and doubts. Hence it is really difiicult for man to withdraw the mind and the senses from their worldly pre-occupations and find God in himself. Out of thousands but one, controls the mind and senses through Vairagya and the earnest desire to secure salvation, turns the mind inward and finds satisfaction in the realization of the souL The true man is he, who, resists the temptations of the senses, overcoms their irresistible attractions, and realizes Truth. The man who fails to utilize this life for the search of Truth or at least for the acquisition of those means which will ultimately lead him to Truth, is really wasting his precious chance. Nothing is more regrettable, than wasting human life in eating, sleeping, fearing, mating, etc., like brutes. The people who, enslaved by the senses, spend their time coveting this and that, subject themselves to death—that is, they continue to be V edanta Sandes h
chained down to the cycle of births and deaths. But those hero-
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Jivanmukta
ic souls that have conquered their minds and their senses, know how fleeting worldly pleasures are and therefore they give them up. Tliey aim only at immortality, they live for it ; they exert themselves ceaselessly to reach it. The sole means of salvation is the true knowledge of the one and only Soul. It may be called differently as Jiva or Iswara according to the different ways of looking at It, but It is the same chaitanya. Tliis knowledge is the true knowledge. It can be gained by a proper study of the Upanishads. The knowledge of difference consists in conceiving of as many souls as there are bodies and regarding the individual soul as different from the universal soul. Till knowledge is unreal ; it cannot render one immortal (and therefore incapable of conferring immortality). On the practical plane we may speak of “ You ” and “ I ” but in reality there is no plurality of the soul. Those who are not fully qualified to realize in themselves the supreme soul, should worship the pranava. They must constantly pronounce it “ Om, Om, Om ”. The weak-minded should pronounce it loud and long like the tolling of a bell ; people with stronger minds must pronounce it more slowly. At the same time they must try to concentrate on Nirgun Brahman. Those who are unable to do so, may concentrate their minds upon the “ Om ” sound itself. This exercise of Pranavopasana gradually produces the knowledge of the soul Yoga which controls the senses and the mind also helps to realize the soul. The Atman, is what enables the body, the senses, the mind and the intellect to function We are the V edanta Sandes h
soul The soul is Brahman The world is the soul In truth nothing exists apart from the soul.
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V edanta Sandes h
STORY Section 30
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King Ambarish and Sage Durvasa
K
ing Ambarish was a King in the Satya Yuga. He was a great king and was loved by his subjects. He was an ideal king and he was a great devotee of Lord Vishnu. Lord Vishnu was so happy with the devotion of the King that he blessed the king with his Sudarshan Chakra. Anyone who was protected by the Sudarshan Chakra was protected from everything. King Ambarish and his kingdom prospered even more after they had got the Sudarshan Chakra. King Ambarish was humble and loved his people even more.
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King Ambarish performed a fasting ceremony out of devotion to the Lord. King Ambarish fasted on the 11th of every month which he broke the next day. King Ambarish had to perform this for a year. As Ambarish was fasting, Lord Indra, the God of the heavens grew worried. Already King Ambarish commanded the Sudarshan Chakra which made him very powerful, if he also completed this fast successfully, King Ambarish would become even more powerful than Indra. Wondering what to do, Indra saw Sage Durvasa. Sage Durvasa was one of the Sapta Rishis and was believed to be an incarnation of Lord Shiva. However Sage Durvasa had a drawback – he got angry very fast and cursed people. Looking at him, Indra had an idea. He fell at the feet of Sage Durvasa. ‘Sir! What a pleasure to meet you!’ Sage Durvasa was pleasantly surprised. He was used to people running away from him, because he got angry very often. However here was somebody who said he was glad to meet him! He
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King Ambarish and Sage Durvasa blessed Indra. Indra was at his best behaviour and soon won over Sage Durvasa. Sage Durvasa was happily enjoying Indra’s hospitability, when Indra said, ‘Great Sage! Have you heard about King Ambarish’s fast? It is said that he is true devotee of Lord Vishnu! He must really be a great king to keep up the fast for such a long time...’ Sage Durvasa was listening with interest now. ‘Why...?’ Indra said as if he had just thought of some thing, ‘...he must have finished his year of fasting. I think tomorrow he will break the fast...It would be a great occasion sir!’ Sage Durvasa nodded and murmured, ‘Yes indeed! That would be great! I would love to see that...’ Indra nodded his head encouragingly. He knew that Sage Durvasa would always find something to get angry about and if King Ambarish even put one foot out of line....the fast would not be complete.... Indra smiled. The next day Sage Durvasa came to King Ambarish. Ambarish was very happy to meet the sage and both of them sat down and King Ambarish offered the Sage everything he had. The sage was very happy but he shook his head, ‘Ambarish! I have just come...I need to wash up first and then we will both have some food...I think you are also due to break your fast soon...’ King Ambarish smiled, ‘Yes Sir! Two hours from now would be an auspicious time to break the fast!’
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Sage Durvasa smiled, ‘I will clean up and both of us together will do it...’ King Ambarish nodded. However as usual there was a twist in the tale. Sage Durvasa got delayed and the auspicious time came. The
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King Ambarish and Sage Durvasa minsters of King Ambarish came forward, ‘Sir! I think it would be best if you broke the fast and had a sip of water! You can wait for the sage and then have the food sir!’ The king shook his head. ‘Sage Durvasa is my guest! He said he would come and then we would break my fast...I will wait for him...’ The king said firmly. However the Sage did not come. The ministers said again, ‘Sir, the auspicious time for the finishing the fast is approaching...If you do not break the fast now...there was no point in keeping your fast sir!’ The king was sitting worriedly looking for the sage when the minister spoke again, ‘Sir! You are taking only a sip of water sir! You are not going to eat without him...’ Finally King Ambarish nodded and he took just a sip of water... Just as his luck would have it, as he finished taking the sip, Sage Durvasa came all fresh and...angry! ‘Ambarish! Is this how you show respect to your guest?’ He thundered, ‘You just broke your fast before I came...’ The king humbly raised his hands, ‘Sir! The auspicious time was passing....I took only a sip of water....’
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‘AUSPICIOUS TIME!....You don’t know how to deal with guests... and you talk about auspicious time...’ Sage Durvasa looked far from forgiving.... ‘Sir! I am sorry, if I have offended...’ King Ambarish said again. ‘OFFENDED...I...You...’ Sage Durvasa said angrily, ‘See what I am going to do you...’
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King Ambarish and Sage Durvasa Sage Durvasa said plucking out a strand of hair from his head and threw it on the ground. From the strand of hair emerged a huge demon. The ministers of King Ambarish stepped back in fright. The demon bowed before Sage Durvasa, ‘Command me, Sage Durvasa!’ Sage Durvasa looked contemptuously at King Ambarish as he pointed at the King, ‘He...He has offended me...Kill him...’ Sage Durvasa said simply to the demon. The demon charged at King Ambarish. The ministers ran away. The Kings guards came forward unsure of how to deal with demons. They held out their swords, when King Ambarish called out, ‘Do nothing...If you value your life...do nothing....’ The soldiers looked at each other and put their swords back as Sage Durvasa watched the whole scene with angry eyes. King Ambarish prayed to Lord Vishnu, ‘My Lord1 I have not committed any mistake...Please protect me and my men...’
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The demon came forward and was about to push the soldiers away, when a loud whirring sound came from above King Ambarish. Sage Durvasa and the demon stared widely, as the Sudarshana Chakra came and attacked the demon. The demon did not even have a chance. Before he even knew what happened, the Sudarshana Chakra attacked the demon. The demon was no more. Then the Sudarshana Chakra turned towards the surprised Sage Durvasa. Without stopping, the Chakra started whirling towards the sage. The sage stared at the Chakra
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King Ambarish and Sage Durvasa with wide unbelieving eyes as he stepped back. Then suddenly he started running, realizing that there was no stopping the Chakra and that the Chakra actually meant to hurt him! Sage Durvasa ran...He ran on top of mountains, on plains, caves, even under water...the Chakra followed him everywhere. Sage Durvasa was desperate. He ran to Satyaloka where Lord Brahma was residing and gasped, ‘Lord! Please help me....the Sudarshana....is after me....’ Lord Brahma hid a smile, ‘I cannot help you...Durvasa...Please seek the help of Lord Shiva...’ Dodging the Chakra and running through forests and caves, and desperately climbing the icy mountains of Kailash, Sage Durvasa ran to Lord Shiva, ‘My Lord!...’ He was not able to get the words out as he was panting, ‘Chakra...’ Lord Shiva looked at Durvasa with pity, ‘The Sudarshana Chakra belongs to Lord Vishnu...He is the only person who can call it off, Durvasa’
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Having no choice, Sage Durvasa ran to Vaikunta and just escaped the Chakra from hurting him as he ran to Lord Vishnu. He fell on Lord Vishnu’s feet. ‘My Lord! Please protect me from your Chakra...please’ Lord Vishnu smiled, ‘Durvasa! The Sudarshana is mine, no doubt! But it is now protecting Ambarish. He is the only one who is controlling the Chakra. Talk to him. He will be able to call off the Chakra...’ Finally the sage ran to back where he had started. Ambarish was shocked on seeing the appearance of Sage Durvasa.
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King Ambarish and Sage Durvasa The sage was panting and gasping, locks of hair flying all over his face, faced flushed and tired and haggard. Sage Durvasa spoke gasping, ‘Ambarish! You are the...the one... one...who can call it back...please call it back...!’ The Sudarshana Chakra came whirling behind the Sage Ambarish immediately understood. He closed his eyes and prayed to the Lord, ‘Lord! I still respect this great sage as much as I did when I saw him first! Please forgive him for his mistake...He does not deserve this punishment. Please ask the Chakra not to hurt him.’ No sooner had Ambarish thought the words, the Chakra stopped. It wavered for a minute and then disappeared. Sage Durvasa heaved a sigh of relief and took several deep breaths controlling himself. Finally when he was calm enough he went straight to King Ambarish. ‘Ambarish! I have never seen a man equal to you in devotion! You never made any mistake. You broke the fast by taking a sip of water and you waited for me! I did not understand that in my anger! I am sorry!...’ The sage looked unhappy and sad as he continued, ‘...And you are also a very good man. Though I threatened to destroy you, you still saved my life! Thank you! You really are a great man!’
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Ambarish smiled and fell of the Sage’s feet and asked for his blessings. Then the two of them together broke the King’s fast! Thus despite all the hurdles, Ambarish also completed the fasting ceremony, which made him as powerful as Indra, the Lord of the Heavens!
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Mission & Ashram News
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Bringing Love & Light in the lives of all with the Knowledge of Self
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Ashram News Kathopanishad Pravachans
by Poojya Guruji
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Being Recorded for Online Release
17th Oct 2020
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Ashram News Conclusion of Gyan Yagya
A 46 Days Anushthan
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Tasmai Sri Gurave Namah
17th Oct 2020
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Ashram News Poojya Guruji’s Sanyas Deeksha Day
Paduka Poojan of Revered Gurudev
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H.H. Swami Chinmayanandaji
10th Oct 2020
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Ashram News Poojya Guruji’s Sanyas Deeksha Day
P. Guruji performs the shodasha upachaar
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Namo Namah Sri Guru Paadukaabhyaam
10th Oct 2020
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Ashram News Poojya Guruji’s Sanyas Deeksha Day
Na Guror adhikam tattvam
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Na Guror adhikam tapah
10th Oct 2020
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Ashram News Poojya Guruji’s Sanyas Deeksha Day
All the Shishyas took P. Guruji’s blessings
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The Pooja concluded with Prasadam
10th Oct 2020
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Ashram News Abhisheka of Sri Gangeshwar Mahadev
by P. Swamini Samatanandaji
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Conclusion of Sri Shiva Mahimna Stotram
Oct 2020
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Ashram News Ashtami Pooja of Durga Mata
Mataji in the heart of the Giant Shiva Linga
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Vedanta Ashram
23rd Oct 2020
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Ashram News Ashtami Pooja of Adi Shakti
Ya Devi sarva bhooteshu
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Shakti roopena samsthita
23rd Oct 2020
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Ashram News Ashram Day Puja on Dasshera
25 Glorious years of Vedanta Ashram
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Celebrated by Poojan of the Giant Shiva linga
25th Oct 2020
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Ashram News Ashram Day Puja - Dasshera
All the Ashram Mahatmas offer their oblations
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A Unique Gurukul of Vedantic learning
Est. in 1995 by P.P. Sw. Atmanandaji
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Ashram News Ashram Day - Vijayadashami
Ashram Inmates take P. Guruji’s blessings
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Sadgurum Tam Namaami
25th Oct 2020
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Ashram News Bhajan & Bhojan on Ashram Day
Celebrating 25 years
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Long & Valuable Journey
25th Oct 2020
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Ashram News Bhajan & Bhojan on Ashram Day
Celebrating 25 years
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Param Poojya Guruji-Divine Love & Light
25th Oct 2020
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Ashram News Bhajan & Bhojan on Ashram Day
A Deep bhoja was organized
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Ashramites & a few devotees
25th Oct 2020
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Ashram News Bhajan & Bhojan on Ashram Day
A lovely Bhandara
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Prepared by the devptees
25th Oct 2020
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Ashram News Visit to Pitru Parvat
Pujya Guruji along with devotees
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A gigantic 108 feet idol of Hanumanji
17th Oct 2020
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Ashram News Pitreshwar Hanuman Mandir
A Dynamic persona of Bala and Buddhi
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Sri Rama Bhakta Hanuman
17th Oct 2020
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Internet News Talks on (by P. Guruji) : Video Pravachans on YouTube Channel - Kathopanishad Pravachan - Kathpanishad Chanting - Shiva Mahimna Pravachan - Shiva Mahimna Chanting Class - Bhaja Govindam - Hanuman Chalisa Audio Pravachans - Kathopanishad -Shiva Mahimna - Bhaja Govindam - Hanuman Chalisa
Vedanta & Dharma Shastra Group on FaceBook Vedanta Ashram YouTube Channel
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Monthly eZines Vedanta Sandesh - Oct ‘20 Vedanta Piyush - Oct ‘20
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Ashram / Mission Programs Ongoing: Five days a week - Tue to Sat MUNDAKOPANISHAD 3-1 - With Shankar Bhashya @ Vedanta Ashram, Indore P. Guruji Swami Atmanandaji
1st Sept onwards till 17th Oct SAMPOORNA KATHOPANISHAD Daily online releases on You Tube Sraadh & Adhik Maas Special - by Poojya Guruji BHAJA GOVINDAM PRAVACHAN Daily online releases on You Tube In Gujrati & English Recorded for Online Release 27th August 2020 onwards
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SHIV-MAHIMNA CHANTING CLASS On the You Tube By Poojya Swamini Samatanandaji
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Visit us online : International Vedanta Mission
Check out earlier issues of : Vedanta Sandesh
Visit the IVM Blog at : Vedanta Mission Blog
Published by: International Vedanta Mission
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Editor: Swamini Samatananda Saraswati
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