VedantaSandesh Apr2017

Monthly eMagazine of the International Vedanta Mission

Vedanta Sandesh Year - 22

Issue 10

Apr 2017

Sri Ram Navami Greeetings

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Earlier Issues

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CONTENTS

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Vedanta Sandesh April 2017

1.

Shloka 5

2.

Message of P. Guruji

3.

Tattva Bodha 9-14

4.

Letter 15-16

5.

Gita Reflections 17-22

6.

We Must 23-27

7.

Jivanmukta 28-31

8.

Story Section 32-35

9.

Mission / Ashram News

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36-44

10.

Forthcoming Progs 45

11.

Links 46 3

Monthly eMagazine of the International Vedanta Mission Apr 2017 : Year 22 / Issue 10

Published by

International Vedanta Mission Vedanta Ashram, E/2948, Sudama Nagar, Indore-452009 (M.P.) India http://www.vmission.org.in / vmission@gmail.com

Editor:

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Swamini Samatananda Saraswati

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eu'p{kqjknsfoZ;qDr% Lo;a ;ks eu'p{kqjknseZu'p{kqjkfn% A eu'p{kqjknsjxE;Lo:i% l fuR;ksiyfC/kLo:iks·gekRekAA

That which transcends our mind & sense organs, but is the

very mind of the mind and the eye of our eye etc. However, being the very subject behind all these instruments, it can never be objectified by these instruments - I am ‘that‘ ever-present & self-effulgent Self.

Hastamalaka Stotram - 7

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Message from Poojya Guruji

A New Era in Indian Politics I am very happy on the choice of a Yogi Adiyanath as a new CM of UP, after a historic mandate for BJP in UP. The hardwork of the leaders of the entire BJ party, and more so the tireless hardwork of our beloved PM to take his message to the masses has been stupendous. His stamina and dedication is inspiring, no wonder the masses repect him so profoundly. His sincerity for development for all has been infectious, and the mandate shows that people believe in him. In order to translate his dreams into reality they have choosen Yogi Adityanath as the leader of the state.

Yogiji is only 45, a young leader, younger than even Rahul and just a year elder than his predecessor, who had been touted as young leaders. He not only has time & energy to do all the necessary hardwork, but has the disposition too. More so he is a sanyasi, who has no family incumberances & responsibilities. The good thing about such a person is that he is totally uncorrupt, such a person alone is an ideal instrument in today’s highly corrupt V edanta Sandes h

governance of UP. It is a great choice to have such an incorrigible, focused, dedicated & firm person at the helm of affairs.

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The very oath of a sanyasi is the well-being of all. Really speaking they dont even see any ‘other’, but just ‘one’ manifesting through all. An ideal instrument to sincerely work for the well-being of the entire state without any discrimination. Only those people need to be worried with such people are those who have been thriving on divisive politics. There will be a definite disruption there. Yogiji is not new to politics either, he has the record of being the youngest MP, and has been serving unhindered for more than two decades. He has won the hearts of the people of his eastern UP area five times, and has translated his philosophy into action. He is highly respected by all, and is a great administrator too.

Yes, like everyone else he too has a philosophy of life, a heritage which he is and should definitely be proud of. A philosophy which motivates us to be contended in our very being, and thereafter live life lovingly for the well-being of all. In fact the world will definitely be a better place if such philosophy is appreciated & assimilated by every one not only in his state but rather the entire world. Goodness like fragrance has to come from within. Religion of the majority should be as much respected as much as the religion of others, in fact we need to make religion into a source of inspiration to live a conscentious & dedicated life. This has been lacking for long. Any step which facilitates the strenthening of the faith of people should always be welcomed. The issue of making the Ram Mandir at Ayodhya is one such issue. While the case is right now with the Supreme Court of India, but legal experts tell us that its judgment is just round the corner, and I am sure the privilege of getting a grand Ram Mandir made will be historically credited to the era of Yogiji & Modiji. God definitely chooses his instruments. The biggest state of the country is indeed in for a big transformation. Our prayers

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& best wishes to the choosen ones.

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TATTVA BODHA

Swamini Samatananda

Tattva Bodha

O

bjective of studying the Creation of Jagat.

From this edition we shall now enter the third part of this

fundamental, yet a very significant text called Tattva Bodha. In the first part we studied about the four-fold basics of the text (Anubandha Chatushtaya), and the four-fold qualities (Sadhana Chatushtaya) required in a student of Self-Knowledg. In the second part we studied about the first part of the ‘Tattva-Viveka’ pertaining to Atma Satyah’, that Atma alone is the timeless and changeless truth. The Self is basically the unmanifest all-pervasive & infinite ‘existence’, which is self-revealing & blissful (Sat-Chit-Ananda), and not the manifested, limited & embodied individual that we take ourself to be. Now in this third part we shall go into the second part of the Tattva Viveka, that everything else apart from Atma is Mithya, it is illusory. This takes us to study the nature of creation.

vFk prqfoZa’kfrrÙoksRifÙkizdkja o{;ke%A

Now, we shall tell about manifestation of the 24 el-

ements (the materials & components of creation) Significance of the study of Nature of Creation:

How does the study of the nature of creation

influence my knowledge pertaining to the Self ? Is it not suuficient to just study and realise that I am V edanta Sandes h

of the nature of pure existence, consciousness &

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Tattva Bodha Bliss? The reasons to look into the details of how the world has come about has some very important points to it. Understanding the nature of creation is not a grandma’s story nor is there any need to talk about it as some kind of a story. We shall look into some very specific objectives which unfold the significance of the subject.

Retention of Knowledge:

Knowledge is not merely an intellectual appreciation that

I am of the nature of Brahman. Knowledge implies retention & abidance in knowledge. Complete knowledge is first seeing the illusory nature of the objective world thus opening the doors to seeing the true nature of the Self as a timeless, self-effulgent and blissful truth. For the retention of knowledge it is important to understand the cause & nature of the manifested world. It is very significant to analyse upon jagat mithya i.e. the world is an illusion. If knowledge is only seeing the Self as real and not seeing the illusory nature of the world, then my so called knowledge is only an imagination that I am Satchidananda. Such knowledge easily gets washed off by the waves of dual situations. The balance of our mind is lost between favourable and unfavourable situations. Knowledge remains confined to the seat of meditation.

The world continues to be real for me. Both these aspects (Atma Satyah and Tad anyat sarvam Mithya iti), are complimentary to each other, and thus a student of self knowledge can never afford

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to ignore the study of the truth of the world.

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Tattva Bodha Self Knowledge is not Conditional:

Self knowledge is not conditional. It must reflect in spite

of anything. Today the things of the world have the pottential to displace my knowledge. One cannot avoid the worldly interactions. Its going to be there as long as one lives. So some people look at the world with such a vision that my knowledge does not get displaced. It is important to have a healthy vision towards the world. As much as the atma is the timeless truth so also it is the truth that the jagat is ephimeral, changeable & limited. One needs to undesrtand the truth and assimilate it as intensely. One who is weighed down by the world and his knowledge gets displaced by the world is a samsari. In the second chapter of the Gita an entire section of the chapter is dedicated to revealing the attributes of a man of wisdom.It reveals that Self knowledge and liberation is not about going into an isolated world of divine imagination but a man of wisdom lives like a lotus flower in the variety of situations like any other person. A Man of knowledge too goes through favourable and unfavourable situations, but what makes him unique is his self-contentment and detachment.

He is not elated by acheivements nor does he grieve in unfavourable conditions. He is sensitive, compassionate, and yet selfless as he mingles with situations.It is his understanding of the illusory nature of the world that he lives a life of non-expectations and is contented with any situations that come by. He establishes the

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right relationship with the world, its people, and all its objects.

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Tattva Bodha Partial Knowledge is for Ego-Satisfaction :

When knowledge is only seeing the Self as pure existence,

self effulgent and bliss not only is knowledge incomplete but it is imposing another sense of divine arrogance on the Self. Earlier I saw my self as a limited and unfulfilled entity as the Jiva and now I see my self as the divine Brahman at the same time still maintaining the sense of individuality because I have not seen the illusory nature of the world. One who gives undue importance to the world he sustains his ego. Value given to that which is seen or objectifiable implies value given to the body. Many people who acquire knowledge develop a bigger ego. Its adding another flag of acheivement. Such a person has various issues of ego, attachment, desire, anger etc. If ego is sustained then Brahma gyan also becomes instrumental in bringing about an inflated ego. It becomes a new thing to bring about a sense of acheivement. Such a person is never blessed by knowledge. That is why in our tradition of knowledge service to the guru is of utmost important.

It dissolves the ego and brings about humility. Ego is always connected to the world. Thus if you want to make your knowledge complete then just dont think about your self. Know the self and know the world. In Vedant the objective of studying the theory of creation is to see the illusory nature of the world.

Real knowledge lies not only in seeing the Self as the ul-

timate truth but also seeing the same truth as the truth of the entire world and also seeing that the objective world does not V edanta Sandes h

have any independant existence of its own. It exists just like the

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Tattva Bodha waves exist in water, just like an ornament exists in gold. Establishment in Advaita is dependant on seeing the illsuory nature of the world. Know that one truth other than which there is nothing else. One without a second. Seeing the one non dual relaity that forms the substratum of all manifestations is complete knowledge. This brings about a divine vision towards not ony the Self but everything that is.

The basic objective of all spiritual studies is to ‘Know Thy-

self ’, and once we know our self then ‘everything’ will thereafter be known. We shall also see that basically microcosm and macrocosm are made up of similar materials. One who knows the secrets of microcosm can very easily understand the secrets of macrocosm. So simplifying the matter, the teacher takes up a resolve to describe the various components with which an individual is made up of. Today as we know ourselves as a physical body with its various faculties. So the new section begins with the teacher’s resolve and he starts to explain how the creation came about by taking the example of of our physical level of existence. There are 24 aspects which the teacher unfolds which make up our physical and mental personality. Having see the background of the importance of why one should study the nature of the creation of this world and how it came about in this section section, we will go into the main subject matter from the V edanta Sandes h

next edition onwards.

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Mail from Poojya Guruji Cause of Bhoktratva Q: Why do we have enjoyership or Bhoktratva? I see that it is because of this never satiating urge that we all are on an endless trip. Does it require some special appeasement or it has to be handled in some other way. I think I first need to understand its cause?

A: Hari om ! Your question is very funadamental & important. Appeasement is indeed not the way to go. This ‘enjoyership’ indicates that our cup is not yet full, and there is a need to get something more. Everything is ‘at home’ in its most natural state, but something has happened because of which we are not ‘at home’. This something has been deeply analysed by our Vedantic Acharyas, and we are told that the cause of this Bhoktratva is just an erroneous imposition of limitations on ourself. This erroneous imposition is called adhyasa, and adhyasa happens only when there is aviveka, lack of clarity about the objects in question. There are two things, and our intellect is not very clear about the dharma of each of these two ‘things’. This lack of clear gyana of both these different things results in what is called as anyonya-adhyasa, mutual superimposition of the dharma of one on the other. These two components are, one, the infinite & limitless consciousness, and two,

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our limited body-mind complex. The resultant effect of this unclear & erroneous perception is that the ‘I’ which is limitless & infinite is taken as limited. We are thus not in our most natural state. There is a

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deep-rooted dis-satisfaction in our very being, and this is what manifests as Bhoktratva.

Bhoktratva can neither be effaced by appeasement, nor even by any so called union with the infinite; but has to be appreciated only by clear perception of both the involved components. We are already that, infinite cannot be fragmented. Thus just the seeing of the Atma as Atma, and the Antama as Anatma is the way to go. True freedom is just by viveka, and not by any karma. The shastra which helps us get this viveka very clearly is the Vedanta Shastra, and therefore it is only by deep sravana & manana of these scriptures that we can negate all our adhyaropa and set things right again.

Love & om

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Swami Atmananda

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Gita Reflections

vuU;psrk% lrra ;ks eka Lejfr fuR;’k%A rL;kga lqyHk% ikFkZ fuR;;qDrL; ;ksfxu%AA 17 17

Ananyacheta Satatam (vuU;psrk% lrre~)

Swamini Samatananda

O Parth! Who so ever thinks of me constantly with undivided mind to that Yogi V edanta Sandes h

ever absorbed in me I am easily attainable.

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Gita Reflections

W

ith reference to Arjuna’s ques-

tion in the eighth chapter of the Gita i.e. how to remember God at the time of death, Sri Krishna discusses this elaborately and explains that remembering God at the time of death is the result of a life time of practise. Knowing that man spends more than half of his daily routine in the field of action Bhagwan gives a complete package to practise the awareness of God in the field of action as well as in serene and solitary moments. This package is a combination of ‘Karma & Upasana’ very significantly prescibed by all our scriptures for all those who walk on the path of Self-Knowledge. This alone is also the path to be practised to embrace death with the awareness of the divine. With referance to this so far we have discussed how one can retain awareness of God while in the field of action and also practise Upasana by chanting and contemplating on the divine Mantra ‘Om’ in the seat of Meditation. Further on in the next sloka Bhagwan nourishes the inspiration to practise this by speaking of the glorious fruit of this devotional practise. Bhagwan says:

O Parth! Who so ever thinks of me constantly with undi-

vided mind to that Yogi ever absorbed in me I am easily attainable.

A very beautiful word has been used in this sloka - ’Ananya

Chetaha’. The implication of this word can be seen at two levels.

One is single pointed devotion and the other is seeing oneness V edanta Sandes h

with Paramatma by Upanishadic knowledge. This indicates a Man of wisdom who has seen the eneness with God. In this sloka the

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Gita Reflections word is with referance to a devotee and not a realised soul so the implication is ‘single pointed devotion’ which means one pointed love for God and not attracted by any other worldly thing. A devotee who is so lovingly devoted to God that he sees nothing other than God is the one totally absorbed in God and he is one who attains God. Every person always has awareness of something or the other, so being constantly aware of something is not a new phenomena but the uniqueness lies in being constantly aware of God at all times. Be it in the field of action or in meditation. In the Gita itself Sri Krishna says a devotee is one who is aware of God while eating, while seeing, while walking, while listening, while working, in short at all times. The beauty of this is is that it is not an effortful practise but it is a natural expression of love.

A mother does not have to make efforts to retain the awareness of her child. A mother who has a new born baby, wherever she may be, in the kitchen, at work, in the garden she is constantly aware of her child and is the first one to here the cry of her baby, how ever busy she may be. This is the charisma of undivided love. So also a Yogi devoted to Ishwara, is not only aware of God at all times but all his actions are an expression of love at the feet of God. He feels privilged to be a part of the cosmic manifestation of God. Such a devotee effortlessly glides into meditation too. His actions and mind-set both are positive and pure.

Attaining God is attaining a state beyond the realm of time:

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Sri Krishna further says that such a Yogi who maintains constant awareness in me attains me easily. What here is the meaning of attaining God. He says that such a Yogi is freed from the cycle

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Gita Reflections of rebirth and all the sorrows associated with the cycle of birth and death. Birth and death are the dimensions of time. In other words one who is freed from birth & death is freed from the realms of time. Attaining God means that Mahatma attaining me, attains that state which is beyond the realms of time. Being beyond the realm of time means being beyond the dimension of change. Change always comes in the circle of time, wherein a person is born, he grows, he matures, he experiences old age and then he dies off. This flux of change keeps a person forever on his toes with one desire after another and so such a pseron ia constant seeker bound by time ans space. Since a devotee is totally surrendered to God and soon comes to see the oneness between God and himself he ceases to be a seeker seeking one thing after another. As a child I wanted toys, as I grow up I look for relationships, money, fame etc. All the objects of desire keep on changing but the seeker continues to remain the same. In spite of acheiving so many things everything is changeable and ephimeral. This is the truth of time. A person who dwells in God consistently he is freed from this bondage of time. They attain a state of anand which is not changeable, nor dependant, nor ephimeral.

Punarjanm na vidyate: A person who attains God by realis-

ing the truth between God and himself he is freed from the cycle of brth and death. There is something which is permanent that alone is associated with God. That which is non changeable is Ishwara.

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Real steadiness is discovering the eternal truth. For that one need not go any where. It is here and now. One who beleives God is in some loka he sees Ishwara as also ephimeral. The truth is Ishavasyam idam sarvam.

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Gita Reflections

Sri Krishna goes on to say that often people look up to God

as being in some divine loka or in the so called Heavens. This is further clarified by God himself as he says that even all the divine lokas like Brahma loka etc are changeable and ephimeral. From Brahmaji to this loka everything is in the realm of time. Brahmaji also comes into existence at one point of time and goes at one point of time. The only difference is one being lives for a short time another a longer time. Brahmaji lives very long but still he also manifests and he also goes into dissolution. Brahmaji, all the celestial beings, all divine experiences are limited in time. Brahmaji’s loka may be relatively long than a human life but at the end of the day even that has a begining and an end.

Thus real attainment of God is being free from the lim-

itaions of time, space and object and this is attained by dropping the impositions of all manifestations, the Jiva and Ishwara and seeing the oneness between Ishwara and the Jiva. This is the culmination of the single pointed devotion that is being discussed

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here.

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WE MUST 11

Break your shell, open your wings and fly

- 11 -

We Must

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Keep Close to God

P.P. Gurudev Swami Chinmayanandaji 24

We Must

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A

s we live on, we must unavoidably come into contact with things and beings, their arrangements and behaviour.

Meeting them as efficiently and with as much poise as we can, alone will keep up our brilliance of reaction and the dynamism of our endeavours. These transactions are enacted through the mind, therefore we must, from time to time, take stock of our mental assets.

We must carefully note what we are doing with our thoughts, our time and chances, and our vital energies. In order to keep the performance of our mind steadily high, we must be attentive to it regularly and command its perfect order. This tuning up of the mind exclusively drains it of its dross and refills it with the sacred and high-octane fuel of new thoughts drawn daily from the scriptures.

These thoughts will compellingly inspire us, projecting us into a harmonious and rewarding relationship with the world about us.

Thoughts rule life. Every physical action and worldly achievement is first conceived and built up in the mind. “As you think, so you become�, is a great, wise saying, full of meaning and extremely practical in its suggestiveness. Frequent contact with great masters (Satsang) will elevate our thoughts and emblazon for us a strengthened outlook on life. The more often thoughts are consistently maintained on a high standard, the nobler our life and actions will be. However great our ideals may be, yet, in our daily life we may not be able to live up to them all. We are often forced to make compromises with our very own ideals due to compulsion of our inner and subtle desires. Therefore we must thoroughly discipline and curb our desires, habits and actions. As long as our desires fully play upon us, our true values and ideals are empty nothings mere dreamstuff, wafting upon a passing breeze! To anchor them in our hearts,

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We Must

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we must have the necessary, determined discipline of our urges, motives, passions and wants. Daily prayer and regular study of the scriptures are found to be of great value in fixing the fresh creative ideas in us and in chastening and enhancing our diviner aspirations.

Let us give some time daily to cultivate our mental purity, moral culture and spiritual outlook. Creation of a lofty vision and living to fulfil a greater mission adds a meaning and a significance to our life. Such a purposeful life alone is worth living; all else is decay and death a life of devastating boredom.

Prayer-time is constituted of moments when man tries torealise that he is made in the nature of God, the Being of Infinite Life. Love, Goodness, Wisdom and Power are His very Essence. To try to discover our at-one-ment with Him is prayer. Thus through prayer, we come to first recognise, and then realise, more and more an exalted alliance with the Lord of our own hearts. Such an inspired bosom can live a higher degree of joy and efficiency, and will strive to do better and bigger things in the world. As one gets more and more engrossed hi such a prayercentered-life, one gathers a clearer sense of the significance and possibilities of one’s otherwise empty and noisy life. We come to increasingly feel an impatience with the crowd with in us the hosts of passions that constantly whip us in their tyrannical rule over us. Freedom gone, lacerated with lust and desire, fatigued with the seeking and searching for a full satisfaction in mere sense-gratification cheated of life and its joys agitated, torn into bits, we realise the total futility of the out-going life. Such an individual when he enters the new realm of peace and fullness through prayer and its selfless total-dedication in Love Divine, he discovers therein all that he had missed throughout his lifetime.

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We Must

Keep, thus, close to God. He leads, guides, corrects, feeds and ultimately fulfills. This is a Truth. Keep close to Him. Approach Him through Love. Reach Him at Love. Meet Him in Love. Embrace Him with Love. He is Infinite Love. In Him disappear to become Love Eternal. Try. You Can. We Must!

When one gets re-attuned to this new rhythm of living, through prayer-centered daily activities, one cannot but feel a greater expansion of Consciousness, a blazing realisation of stepped-up power and efficiency. A sharper awareness of one’s own responsibilities to the world around dawns in us. More and more the God ‘s qualities are reflected and God’s voice comes to echo through us.

We, then, cannot but prove worthy of our high calling and we will begin to serve the society from out of an inner joy unrevealed to us before. From such a team of true workers alone can the pledge be fulfilled: Let His Blessings flow through us to the world around us.

Keep close to God. We Must.

Let our life be prayer-centered. It Must.

Let us be His servants to feel the thrill of His melody singing in us and flowing out to the world.

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We Must.

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Jivanmukta Wandering In Himalayas

55 Ksheer Bhawani Return Journey from Sharada

Excerpts from the Travel Memoirs of Param Poojya Swami Tapovanji Maharaj

The Ancient ‘Sharda Temple’

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fu%lax fueqZfDr ina izi| czãkReÒkosu fojkftrks ;% Jh lkSE;dk’kh’k egs’ojk; rLeS ue% Lokfe riksouk;AA 29 29

Jivanmukta

I

n three or four days we crossed the rug-

ged mountain region and entered the plains of Kashmir. We now choose a route different from the one we had followed in our outward journey. Staying here and there on the way in villages and near pilgrimage centres, we moved leisurely towards our destination, another well-known Holy place, in the sate of Amarnath. A pious Kashmiri Brahmachari, fond of company of the Sadhus, was with us during this part of our journey. He was of great help in guiding us through charming places, arranging our lodging and securing alms in wayside villages. His presence was particularly valuable because we were not quite conversant with the Kashmiri language.

Travelling three or four days slowly and pleasantly

along the bank of the Jhelum, across extensive and well-irrigated paddy fields, we reached Ksheer Bhavani, an important Devi Temple. The principle sight here is a curious pool, full of slightly reddish water, through which bubbles float up perpetually. People consider it as the sign of the Goddess’s super power, or as her sporting ground. Only the wise know why the ancient Rishis used strange and wonderful objects of nature

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in the worship of God. The sight of a natural marvel quickly evokes faith in the power and greatness of the creator. There

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Jivanmukta is no doubt that conception of wonderful things as images of God and of strange places as spots suited to the practise of devotion is intended to rouse and strengthen feelings of piety. It was with the full knowledge of human nature that the ancient Rishis instituted every religeous convention and ritual in order to lift man up to the Kingdom of God. Without understanding the inner significance of these institutions, people find fault with their originators and consider their followers ignorant and superstitious.

From Ksheer Bhavani, we travelled two or three miles on

land; the rest of the journey of ten or twelve miles was by boat.

Over extensive lakes and long artificial rivers, our boat sped forward, sometimes cutting across rising waves and sometimes passing other boats playing to and fro. That merry journey in the company of other travellers very much resembelled a boat journey in the backwaters of Kerela. If the shores of the backwaters are covered with coconut palms , the lakes of Kashmir are bordered by paddy fields and beautiful mountains, and overspread with rare trees and plants. The lakes themselves are decked with the red lotus and other flowers. Here among the highest mountains of the world are reservoirs of water as extensive as any by the seashore.

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In a few hours we were in Srinagar once again.

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STORY Section

32

32

Swallowing of Sun (Potentials of an unconditioned mind)

T

he apsara Anjana was born as a woman on earth. She married the monkey-king Kesari. Lord Shiva took birth in the form of a monkey through vanara Anjana.

The child born to Anjana was called Anjaneya which is another name for Lord Hanuman. After giving birth to Hanuman, Anjana decided to return to heaven.

Anjaneya became very sad. “Mother, what will be my future without you? How can I feed myself ? How can I live?” he asked.

Anjana said: “Don’t worry, Anjaneya” “Gods will always protect you. When you feel hungry, fruits as red and ripe as a rising sun would be your food.” Anjana kissed her son and left for heaven.

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“Fruits as red and ripe as the Sun or Surya?” – thought Anjaneya. “Is Sun such a ripe fruit? Let me see!”

The baby Hanuman wanted to taste the Sun. So reaching for Surya Deva was not a tough task for him. He made a giant leap to catch the glowing ball on the sky. The sun glowing in the sky suddenly saw a monkey coming towards him. Bal Hanuman grew bigger and bigger as he neared the sun. The terribly hot rays which made the presence of any mortal body impossible near the Sun, had no effect on the creature. The Sun got scared and started calling out for help. “Oh Indra! Oh Indra!

Please help me!” he cried.

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33

Swallowing of Sun

“Why Suryadeva seeks my help?”- Indra wondered. “Is he not powerful enough to burn everything that comes near him? Or is it something beyond his control? Anyway, I have to see what’s happening!”

Indra promptly climbed on Airavata his mount, the white elephant and set out to find the cause of Surya Deva’s fear.

Soon, he found that a flying monster was trying to catch hold of the sun. On nearing the sun, Indra was surprised to see that the monster was actually a giant monkey.

“Stop!” he ordered. “Who are you? Why are you trying to catch the Sun?”

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“I’m Anjaneya, son of Kesari and Anjana” – replied the giant child. “My mother told me that fruits as ripe as the red sun will be my food. So I’m going to catch the sun and eat it.”

Indra was amused by the child’s innocence, so he advised him to return to earth. “This is not a fruit, Hanuman, this is the Sun – the source of all light and life” – said he and commanded, “Return whence you came”.

But naughty Anjaneya ignored his command and continued his journey to capture the Sun. Indra became angry and warned him to return. He repeated several times his warning, but Anjaneya did not listen to him. At last, the King of Devas became so enraged that he struck Anjaneya with his thunderbolt “Vajra”. The Vajra hit the child, wounding his chin and causing him to fall down to earth. Anjaneya’s cheeks were swollen twice their size. As the boy fell, his body became smaller and smaller. Finally, he became the child monkey he really was and hit the ground.

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34

Swallowing of Sun

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This famous legend of Sri Hanumanji is a classic example of the potentials of the mind whenever it is open and unconditional. The vision & approach of a child is worlds apart compared to so called adults. As a child every individual is free of conditions in the mind, a mind ready to explore the endless pottential of a human being & the world around. It is in fact the up bringing of parents and society that brings about a sense of limitation and conditioning in an innocent child’s mind. I can do this & I cannot do this is the impression that we are often nurtured with knowingly or unknowingly. In this story Hanumanji as a child shows that for an unconditional and innocent mind nothing is impossible. This is also the impression inculcated in little Hanumanji’s mind by his mother, which makes him fearless and exploring. This is one of the greatest lesson for all mothers. Tapping the unconditioned mind of the child and thus making sky the limit.

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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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Mission News Gita Gyana Yagna - Lucknow

by Poojya Guruji Sri Swami Atmanandaji 5th-11th Mar 2017

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Gita Chap - 8 / Mundakopanishad 1-2 at Hariom Mandir, Lucknow

Album Link

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Mission News Gita Gyana Yagna, Ahmedabad

by Poojya Swamini Amitanandaji 6th-12th Mar

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Evening Sessions: Gita Chap-2

at Samutkarsh Cultural Center, Ahmedabad 38

Mission News Gita Gyana Yagna, Ahmedabad

by Poojya Swamini Amitanandaji 6th-12th Mar

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Morning: Drg-Dryshya Viveka based Meditation

at Samutkarsh Cultural Center, Ahmedabad

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Mission News Gita Gyana Yagna, Jalgaon

by Poojya Swamini Poornanandaji 16th-22nd Mar

Gita Chap-8 / Bhaja Govindam

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Vishnu Sahasranama Archana

at Duttatraya Mandir, Jalgaon

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Ashram News Holi-Milan Program at Lucknow

Devotees play Holi with Poojya Guruji

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at Hariom Mandir, Lucknow on 11th Mar evening

Bhajans / QnA / Bhandara

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Ashram News Hanuman Chalisa Satsang - 26th Mar

Pravachan 42 / Chaupayi No 19 (contd)

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Story of Prabhu Mudrika

Album Link

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Ashram News Visit of a devotee from Bhubaneswar

Smt Indira Misra did Shiv-Puja on 14th Mar

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Under guidance of P. Swamini Poornanandaji

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Ashram News Visit of Ahmedabad Group - 26th Mar

Urvish Patel / his sons & friends

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Satsang with Poojya Guruji

Album Link

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Forthcoming Programs 7th - 13rd Apr 2017 GITA GYANA YAGNA @ Bhubaneswar Gita Ch-4 / Kathopanishad 2-1 By : Poojya Swamini Samatanandaji 7th - 11th May 2017 GITA SATSANG @ Pathankot (Punjab) Gita Ch-17 By : Poojya Guruji Swami Atmanandaji

5th - 11th June 2017 GITA GYANA YAGNA @ Mumbai Gita Ch-16 / Laghu Vakya Vritti By : Poojya Guruji Swami Atmanandaji

18th - 24th June 2017 V edanta Sandes h

GITA GYANA YAGNA @ Vadodara Gita Ch-7 / Kathopanishad 1-3 By : Poojya Swamini Amitanandaji 45

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