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Issue 6

Dec 2017

Vedanta Sandesh

Monthly eMagazine of the International Vedanta Mission

Year - 23

Bhishma Pitamah Grandsire of Mahabharata


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Cover Page

This month our cover page is dedicated to the great warrior of Mahabharata - the highly respectable for one & all - Bhishma Pitamah. He was related to both Pandavas & Kauravas, and thus the word Pitamah; and he got the epithet Bhishma because had taken a terrible oath. He was born as Devavratha, to the Kuru King Shantanu and Ganga, as their 8th son. His other brothers expired and he was to be the rightful king of Kuru kingdom, but as things would have it, his father fell in love with one Satyavati, and wanted to marry her, but her father would not agree to the proposal, because he said that her son would never be the king of the kingdom. So to resolve the issue, Devavratha, resolved never to marry and also not to sit on the throne, but serve anyone who sits on it. This was a very big oath, and that was how he got the name Bhishma. He was very wise, and probably the only one who knew the truth of Sri Krishna as who he really was. He was also blessed to have the boon of Iccha-Mrityu, i.e. he would die when he so wishes. He was such a great warrior that he could fight with four Maharathis at one time. However, he was felled by Arjuna, and he kept lying on the bed of arrows till the beginning of Uttarayana, and even at that time he kept giving everyone pearls of wisdom - including the Vishnu Sahasranama. The fell around Dec month and kept on till mid Jan. Our profound respects to that great human being and warrior.

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CONTENTS

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Vedanta Sandesh December 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 23-29

7.

Jivanmukta 30-32

8.

Story Section 33-37

9.

Mission / Ashram News

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38-46

10.

Forthcoming Progs 47-49

11.

Links 50 3


Monthly eMagazine of the International Vedanta Mission Dec 2017 : Year 23 / Issue 6

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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nsgsfUnz;xq.kkUdekZf.k veys lfPpnkRefuA v/;L;UR;foosdsu xxus uhyrkfnor~AA

People with aviveka, impose the properties & activ-

ities of body, sense-organs on their Self - which is of the nature of pure existence, consciousness & bliss. Just like some people take the sky to be blue, even when it is not. Atma Bodha - 21


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Message from Poojya Guruji

Super-Consciousness

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Is there something called Super-Consciousness? Well, Consciousness is one, and it is non-dual. It has no divisions whatsoever in it. The division between consciousness and the so called super-consciousness is baseless & imaginary. This division comes into existence the moment we ourselves to be a limited, manifested consciousness, which is separate from everyone else, and consider it to be an independent reality. The moment I, the limited consciousness, is taken as real, then that very moment we as though get separated from one non-dual consciousness, and thereafter call it super-consciousness. So we are the ones who create this separate super-consciousness, and then we try our best to be one with it. That is why the journey and endeavors of a jiva are endless, because we pursue an imaginary entity. We can certainly awake to the one non-dual consciousness, but that is only possible when we re-visit our understanding of the so called limited consciousness and also the so called super-consciousness. Every jiva is born in ignorance, and thus we all start with this possibility that we are small, limited and thus there is fragmentation in the world. Majority of the people take this perceived facts as real, while some go deep into their conclusions and perceptions and enquire. These are the so called scientific minded people. Once the limited entity is taken as real, then obviously the consciousness of the entire universe is big & super - and obviously separate. The goal of life of

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such people is ofcourse union with this so called super consciousness. This is obviously an endless journey, because we are basically pursuing an imaginary entity. As this is the common story of the mankind, so the Upanishads start their teaching from this imaginary divide and then show us the nature of way ahead. The way ahead is obviously not Yoga, there is no union involved. Yoga word is based on imaginary division. Yoga is good to quieten the mind, and also bring about a healthy integration of body-mind complex, but is just not relevant for becoming one with God. First we imagine separateness, then strive for union, this is obviously a futile and baseless exercise. What is required is checking out whether this imaginary divide is real or imaginary. That’s the way to go. There is a Mahavakya in Upanishads - Tat Tvam Asi - That Thou Art. The word Tat or That stands for Ishwara or the Super-Consciousness, and the word Tvam or Thou refers to Jiva or the initially perceived limited entity. The Upanishad says that the reasons of this perceived difference is superficial, and deep down there are no divisions in consciousness whatsoever. Asi word means - You are. So the message of Vedic Rishis is loud & clear. The Consciousness is indeed the reality, but it is one, non-dual, it has no divisions in it whatsoever. We need to negate the superficial divisions & dualities and realize that it is one & non-dual.

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If at all someone is not ready for such deep enquiry, then the second best way is to start loving & respecting Ishwara, or the so called Super-Consciousness. Loving & respecting God, brings about a beautiful mind and also rids the mind of various negativities, and thus manifests the capacity of deep objective enquiry. Thereafter one should try to deeply know their own God, and thus a person shall come back on the same track of Upanishads and ultimately realize one non-dual reality.

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TATTVA BODHA

Jiva & Ishwara

Swamini Samatananda


Tattva Bodha T

he previous discussion saw the culmination of

the last section in showing the oneness between the individuality and totality. Now a section begins revealing the secrets of seeing total advaita.

LFkwy'kjhj vfHkekuh izfrfcEca HkofrA

thoukeda

czã

Advaita or Non-Duality does not happen at the level of

anatma but it is seen at the level of atma. What is the tattva of the one who adorns the body? For this we will first see the two dimensions of manifested Brahman i.e. the Jiva (Vyashti) & Ishvara (Samashti). Identification with the individuality is the Jiva and identificaton with the totality is Ishvara. The Upanishads reveal that ultimately there is no duality between Jiva and Ishvara. At the level of the tattva they are one. But this truth is seen by first understanding the ‘Word meaning’ or ‘Vachyartha’ of both Jiva and Ishvara. To see the Vachyartha or Word meaning is to see that dimension of the Jiva and Ishvara which can be objectified by our Mind. It involves seeing Ish-

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vara as the creator, sustainer and destryer of this Universe and seeing Jiva as a part of His

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Tattva Bodha creation. This vision first helps establish a divine and devotional relationship between the Jiva and Ishvara helping bring about a pure and sattvik mind. It is with this pure mind set, free of individuality that one is then ready to acquire the knowledge of oneness between the Jiva & Ishvara. A pure mind set is an inevitable pre requisite to seeing the oneness with God. We first need to see the existence of the jiva and bring about reverance for Ishvara. In the Vedic period nature was seen as the best manifestation of God taken up for worship. Later in the Pauranic times our Rishis gave us the concept of idol worship. First we need to see the existence of God, thereafter we serve God with a reverance and devotion, bringing about a peaceful, quite, humble, sharp and selfless mind. This alone brings about a mind qualified for Vedantic knowledge. Vedantic knowledge is not for egositic inert people. These kind of people alone can see the meaning of the scriptures and also oneness with god. But first it is important to see the Jiva as Jiva and Ishvara as Ishvara. One who does not understand the jiva knowing brahman is also another imagination. The Acharya first begins by revealing to us the word meaning of the Jiva. In other words who is the jiva?

LFkwy 'kjhj vfHkekuh V edanta Sandes h

One of the attributes of a Jiva it is sthool shareer ab-

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Tattva Bodha himaani, that is, it identifies with the gross body and measures itself too at the level of physical attributes. This identification with the gross body. Identifying with something is actually a search of the Self. I search my identity in and through the body. The gross body exists because of the subtle and causal body. Today I am identified with the body, mind and intellect and this is my identity. So I am a man, woman, Brahman, Kshatriya, white or black etc. This all begins with the ignorance about the Real self and therefore followed by misapprehension. I don’t know my real nature and I come to identify with that which is visible to me, the gross body and the mind. My Identity is associated with the mind. As the gross body and the mind too has certain limitations, then a sense of enjoyership and a sense of doership is born. The sense of doership and enjoyership is in the mind and this is what I see my self as. My likes, dislikes etc will be there as long as I identify with this identity in the mind. The fact is that all the various identities adorned by the Jiva are constantly changing and do not have any real existence. This Jiva does not even survive in the dream and deep sleep state. This identification is imaginary. Associating with one’s individual identity is the cause of all suffering. This jiva which is a doer in the mind he has some convictions about himself. That I am a limited being, I am born one day and I shall die one day,

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all this is a story of the Jiva. So it is extremely important to un-

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Tattva Bodha derstand about this jiva today. Our journey of Self knowledge begins from here.

czĂŁizfrfcEce~

The Jiva is basically of the nature of Sat Chit & Ananda.

Jiva is a spark of life. He is like the witness of everthing . He has existence is self effulgent and is of the nature of ananda. As this Jiva comes, life begins. With the existence of the jiva this body and mind has some value and use.The moment the jiva is gone the body is dead. The problem is that this jiva comes to identify itself only with the body. So even though I am Sat Chit & Anand and today, I see myself as that but I see it as contaminated by a limited and fragmented being. This Sat Chid Ananda swaroop is thirsty, fearful and helplessly desirous. My existence is limited to the body and there is also a sense of doership. Doership is a natural consequence of enjoyership. I need happiness and security and thus an inspiration to do something to fulfill it. A person who is contented within is not inclined to do something to fulfill the vaccum. But how can the satta be limited. This is reconciled with pratibimbvaad. What ever is the nature of the mirror the reflection too appears to be likewise. The properties and limitation of the mirror affects the reflection. If the mirror is red then the reflection in the mir-

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ror too is red. In the gross body we have the shad vikaars (the

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Tattva Bodha six modificatons) in the body. A sense of doership, enjoyership, sense of limitation, negativities are all a part of the subtle body. Our subtle body is like a mirror wherein the atman is reflected. It is reflected consciousness. but contaminated by the mirror. so the limitations of the gross and subtle body. therefore the jiva is also known in the scriptures as ‘Chit Jad Granthi’. So we see all these limitations n doership n enjoyership in this jiva. this will never go for lives to come. As much as we experience pleasures from outside but enjoyership is never satiated. How is this possible? What is the objective of all our efforts. This sense of doership and enjoyership is the only cause of bondage. and puts us in samsara. Liberation is freedom from enjoyership and doership. A man of wisdom is free from this thirst. He is self contented. The cup is full. Today I am seeing the meaning of sat chidanand but it is contaminated by enjoyership and doership. In a man of wisdom this Sat Chit Anand nature is free of enjoyership and doership. He is like an ocean who does not overflow nor does ever dry up. When one comes to see that efforts can never bring about fulfillment. Constant action born out of sense of limitation is a disease. So enjoyership and doership should not be suppressed. One awakens into fulfillment by seeing one’s own fulfilled V edanta Sandes h

nature by knowledge.

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Mail from Poojya Guruji Sharanagati Q: Which sadhana should a layman focus on, when they dont have competence for anything else? Ans: ‘Sharanagati’ is that Sadhana - for one & all. May it be any age, background or health status, this alone is something which everyone should aim at. Sharanagati is total submission to God – the creator of this beautiful creation, the real & ultimate master of the universe & also ourselves. This is the goal of Bhakti, Yoga or even Gyana. By realizing the greatness & profoundity of God, and the limitation of the individuality - when the ego pales into insignificance, and there is only the awareness of the showering blessings of God, then there is Sharanagati. This submission amounts to negation of ego, and once the ego is negated, there is unimaginable peace & fulfillment. No sense of achievement, so regrets, no having to reach anywhere, just the realization of the existence of blessed God. This sharanagati awakes us to the state of blissful & blessed ‘being’, where we are completely ‘unburdened’ because of the realization of the existence of someone highly intelligent, competent and overall compassionate. So pray for Sharanagati, think about sharanagati, work for this & this alone. Bhagwan Sri Krishna in the 66th shloka of the 18th chapter of Gita says that May you take my refuge completely, and I shall redeem you from all suffering & transmigration, in just the earlier 65th shloka V edanta Sandes h

he himself describes the way to go into his sharan. He gives 4 sutras: 1. Manmana Bhava : May you turn your mind on me alone. Today we maybe having a list of our wishes. Make everything subservient to this

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goal. Clearly decide this alone to be your true goal, and see to it that just as our mind was running in so many directions, it should now run towards God alone ; 2. Madbhakto Bhava : Be my devotee. It is not enough to intellectually see something as important & great, but our love & emotions too should start gravitating in that direction ; 3. Madyaji Bhava : May you do everything for me alone. When we start doing everything what we do for a particular goal then its importance &is truly validated & affirmed. 4. Mam Namaskuru : Finally he says that the moment you even think about it, there should be such a profound submission that the ego disappers. That is how we work for sharanagati. While we do work for it, but let us humbly remember that sharanagati is finally a krupa of God & also his messengers in the form of our Guru. Realize the existence of a supreme & highly intelligent, powerful & compassionate God. Live an unburdened life of blessedness, experience the beauty of every moment - without any craving or self-centeredness. Love & om,

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Swami Atmananda

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Gita Reflections

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u p eka rkfu dekZf.k fuc/ufUr /kuat;A mnklhuonklhue~ vlDra rs"kq deZlqAA (Gita 9/9) 17 17


Na cha mam tani karmani.... (u

p eka rkfu dekZf.k fuc?ufUr)

Swamini Samatananda

None of the Karmas I do ever bind me, deep-down I remain untouched and uneffected by

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all Karmas whatsoever. Gita 9/9 18 18


Gita Reflections

T

his part of the sloka of chapter 9 reveals to

us the nature of Ishwara who being the creator, sustainer, and destroyer of this universe, but He is the one who is free from all bondages of Action. It reveals the nature of Paramatma which is free of any kind of doership and enjoyership. Ishwara as the creator of this uiverse does not have any personal agenda in bringing about the creation and sustaining it. There is no motivation or personal likes and dislikes in what ever comes about in the lives of all Jivas or in general the the functioning of the universe. Shri Krishna reveals that Ishvara delegates the functioning of the universe to the laws of Prakriti. Ishvara being detached, everything is created and functions by the nature of Prakriti alone. Everything functions with motivation of the three gunas of Prakriti. Ishwara has no sense of doership or enjoyership. Sri Krishna says, I am the Brahma, Vishnu and Mahesh the creator, sustainer and destroyer of this universe yet no action binds me, because I am not bound to it by a sense of duty or doership and enjoyership. This total functioning of the universe is a part of Prakriti. The only thing is that this Prakriti or Maya Shakti cannot function independently. The power of Maya gets activated by my sheer presence just as iron fillings begin to dance in the presence of a magnet. Sri Krishna reveals that this cycle of creation, sustenance and dissolution is V edanta Sandes h

constantly moving around in the realms of His Prakriti.

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Gita Reflections The purport of this discussion is that when one comes to see the fact that this is all born of Ishwara’s Prakriti then it brings about a paradigm shift in one’s life. A Jiva’s problem lies in seeing oneself as a limited being and thus being burdened with a sense of enjoyership and doership. Its an eternal cycle of seeking born out of a sense of limitation, leading to a desire and desire leading to action. Action too by itself is not a problem. Action becomes a problem when it is featured by a sense of individuality, ego, stress, anxiety, and a burden of the fruit of action. Action is never a means of anxiety or stress with the awareness of the true nature of the Self. The fact is that I am basically a fulfilled being and my fulfillment is not affected by the coming and going of various things and situations. My fulfillment is untouched. Just as an ocean never overflows with all the rivers merging into it, and neither does it ever dry up in any condition, so also a fulfilled being is unaffected by the coming and going of things. This is the state of pure existence of the Lord This is the essence of the statement when the Lord says ‘Na maam karmani nibadhnaati’. This statement reveals to us the secrets of a redeeming knowledge. It is not only that this is the nature of Ishvara’s functioning but this is the inherent pottential of all Jiva’s. Sri Krishna says we too must live in this manner. There is no need to escape

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Action nor should one perform action in a loose and haphaz-

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Gita Reflections zard manner. In fact performing action and escaping action both are a bondage for an ignorant person. So the answer does not lie in giving up action. Seeing the example of Ishwara himself, one comes to see that freedom is not from action but freedom is in action. Action is not a result of seeking fulfillment from outside but rather it is an expression of fulfillment and love. I am a fulfilled Being and all my actions are an expression of love as per the requirement of any situation. This idea alone is revealed in the principle of the Incarnation of God-His Avataran. Ishvara takes an Avatar not to seek any fulfillment but He in a complete state of independance and contentment invokes His Maya Shakti and appears to play any and every role of Righteousness as per the situation.The art of action is that one is free of any kind of pressure and anxiety. All actions are performed with enthusiasm, love, intelligence and yet in a detached manner. Every action is an awakened gesture. Every moment is an awakened living. There is no sense of doership and enjoyership. Freedom from these two is freedom from ‘samsara’. One discovers through knowledge there is no doership and enjoyership in the real nature of the Atma. If the Atma of Ishwara is free of doership and enjoyership then the the atma of the individual Jiva too is the same and therefore I too am free of this bondage. The Atma of Ishvara and Me is the same. It is of the nature of Sat Chit Ananda. When there is lack of this knowledge Action

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is a complete burden. The individual Jiva with all his limitation

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Gita Reflections and sense of seeking breaks down in action. Action binds with extreme happiness and grief. If we are bound in action we are still in bondage. As long as we accept bondage we will be an eternal seeker. Even if we try to escape the field of action one cannot escape the mind. All the problem lies in the mind. All suffocation, samskaars, desires etc. Understanding the nature of Ishvara’s Avatar one sees this beauty that Bhagwan inspite of his manifestation is free from bondage. The secret lies in seeing the All-pervasive nature of the Self and that my own prakriti does everything. I am neither the doer nor the enjoyer. This is what Vedanta reveals to us that I am not the body but the body is mine. I am consciousness manifesting through this body. If I see myself as body then birth and death is my inevitable reality. It is only due to ignorance that I see myself as the body. The moment I see myself as the Self effulgent light, I am a free person. After all whatever we do we do it for freedom alone. Sri Krishna says this is my truth and yours too. With maya we can do anything. Everything happens with by the mere presence of my Prakriti. This journey begins by the practise of Karma Yoga. Karma Yoga is a universal law. Like Ishvara, who runs the universe while knowing that it is Prakriti’s handiwork, we too should perform our duties in a spirit of vairagya or detachment, knowing that Prakriti is running everything. Otherwise our sense of enjoyerV edanta Sandes h

ship and doership will only bind us in samsara.

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WE MUST 19

Break your shell, open your wings and fly


- 19 -

We Must Resolve to Bring out the Best in Us

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P.P. Gurudev Swami Chinmayanandaji 24


We Must O

ur age is characterised by abnormal and

almost suicidal stress and strain, hurry and flurry. Generally this is attributed to the fast life of the metropolis and to the speed that has engulfed us in this jet-era. But these are only the conclusions of a very superficial observation of outer happenings and the objective arrangements of things in life. A subjective study of the inner nature and working of the human personality must reveal yet another a deeper reason for the very birth of this technological age. It is man s own false values that have made of him the slave he is today. Man has come to live a life dictated by desires and lusts and their fiery throbs. Thus, by a moral and ethical breakup within him and around him, the floods of passions have gained an apparent recognition, status and glory. The nation that demands more, the community that covets more, the individual who indulges more is today considered as progressive, successful and smart. In such times, the theatre and night clubs progressively degrade into sensuous excesses faster than the universities and temples of God which are also naturally deteriorating -- together bringing more unhappiness to humanity, though more riches to the community. The Broadway-glare blinds the majority and they see not the rot paraded, they hear not the blare of the hooting traffic and V edanta Sandes h

the deafening modern music which make it impossible for the

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We Must average man to catch the bemoaning wail of tragedy from the inner, restless and fatigued, weary and bored personality. This then is the cortege of our times a sad humanity living through the richest era in its history! Should this tragedy be perpetrated? Is there any remedy? Can we help the world that is suffering today, caught up in a web of its own false values? Can mere preaching help them? Is there anything more that each one can do for himself to lift himself from his own sense of incompetency, boredom, frustration and utter helplessness? Vedanta advises a path: a simple but effective daily exercise of ‘Be’ The art of relaxation. In our present life we carry with us an unnecessary load of worries, fears, anxieties and excitements which none will say are unnecessary as they have become part of the price we have to pay in our present-day life for all its vaster wealth, larger trade, greater production and world-spread-out contacts. But we need not allow that load to crush us; in spite of them we can learn to steel our shoulders and straighten our backbone. And this technique is to ’Be’. At least for ten minutes each day let us try to be totally relaxed, not only in body, but also in both our mind and intellect. Allow the body to sit in total relaxation. As the body relaxes we shall find that wilder does the mind dash forth and our intellect, too, becomes stormy with whirling thoughts. In this pernicious tornado let out by

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ourselves in our own bosom, we shall find all our worries and

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We Must fears, regrets and passions, attachments and disappointments nay, even a petty thousand things totally forgotten by us all of them splintering about and together opening up an endless column of hell-like fury. But we must have courage. We shall not despair. Calmly let us observe the mad and furious chaos. Smile, and cheerfully watch. We are not in any danger. We are just watching the wild cataclysm from the safe towers of our spiritual-strength and power-divine. Thus, maintain peace and poise in the heart and serenely watch on. In moments of watching, we are but a ‘witness’ of our own inner urges and our outer world. As a witness, a passive but alert observer, we are neither involved in them nor do we participate in their confusions. It is always in our involvement and participation that we become the victims of the fury within, or of the tearing storms in the outer world of problems. This attitude of mind is the attitude of detachment, when the mind can rest in its own poise while watching the hectic dance of happenings around and within. Under such a situation it is found that the mad-dance of the mind quietens just by itself. We shall sink into an enveloping mood of dizzquiet. This is the beginning of meditation. It is not easy. The roaring floods of events and thoughts can daze one s mind and it often slips and

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falls with the swell only to be carried away with the torrents

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We Must into the tumultuous swirl, shattering the peace within. Where we keep the mind in peace, there must be a centre to hold it on and that is the Feet of the Lord. Repetition of the mantra helps to support the mind firmly on the terrace of peace from where it can continuously watch on without its active participation or total involvement. Thus if, for at least ten minutes every day morning or evening we can consciously attempt to rest our mind, it can be revived from all its fatigue and get recharged with allits irresistible potentialities. Conscious rest is the secret of revitalising an- exhausted mind. Surrender unto Him as a child: be then neither a son nor a father, a social being nor a national member; let us detach ourselves from all such earthly relationships and attitudes. There, in those moments, we are just the creatures turned towards our Creator. Worries and agitations will quieten as though by the waving of a magic wand. Have a sane and proper estimate of things and beings; we must refuse to over-estimate the price and importance of our work or our possessions whatever it be including our own life. Work all through the day, whatever be the field of activity allotted to us, with a sense of inner peace and poise. We shall not get unnecessarily worried, frightened or excited by anything. Such a firm resolve will provide for us a locus of quiet within ourselves. Remember always: it is not our capacity-to-do that makes our

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work great or makes us noble sevaks;1 it is always our courage

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We Must to be. To live constantly our convictions is the noblest way of life, but it demands courage, and to grow into it is an art. The art of living is a very exacting one it suffers no neglect. In art, enthusiasm alone is not sufficient, it must also have integrity, craftsmanship and discipline. In 1 servants of the truth spiritual sadhana we know all these triple factors cannot be overlooked even for a short period. The total transformation is the object of our attempt. It is ultimately achieved through meditation. But even to gain a successful poise in meditation, we must have a chastened character. The brightening-up of character depends entirely upon decisive elimination of all dissipating urges and substituting them with positive channels of thinking and acting. We Must, therefore, be courageous enough to detect the faults in ourselves, examine them ruthlessly, face them courageously and, indeed, pursue firmly the means of eliminating them. We Must be resolved to grow out of our present imperfections. Let us walk out of them into an ampler field of fuller

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living to Greater Joy. We Must .... We Must!

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Jivanmukta Wandering In Himalayas

63 Rantideva Excerpts from the Travel Memoirs of Param Poojya Swami Tapovanji Maharaj


Jivanmukta L

et us remember the story of Rantideva. That

wealthy king gave away all his riches to the poor. When his wealth was exhausted, he parted with his jewels and household utensils. Then he began to distribute rice, ghee and other food stuffs. In time, the food too was gone and king began to starve. For a full 48 days he went without food and became extremely feeble. Just then a guest arrived at his house. It was a poor, helpless Brahmin, and Rantideva’s duty as host was to feed him. So with the greatest difficulty he procured a handful of rice, prepared a simple meal, and fed the guest as well as he could. He was then preparing to swallow a morsal of food that had been left over, then another starving brahmin made his appearance on the scene. Rantideva gave his new guest half the morsel . Just at that moment, some huntsmen came begging for food. He handed over to them the little food that remained. Only a drop of water was left. Weakened by starvation and perishing with thirst, the king was eagerly raising the cup to his lips when he heard a piteous cry, “Oh King, give me a drop of water to wet my parched lips.” It was an outcast who was was imploring thw King’s maercy. At once the king poured out water for him, and himself sank back fainting with hunger and thirst. It seemed he would perish in a few minutes. But the benevolent ones are never foresaken in their hours of need, for Lord Krishna ha pledged His

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Word: “Dear Son, never does a doer of good meet withan evil end”. (Bhagwad Geeta).

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Jivanmukta The Omniscient Lord Narayana was pleased with Rantideva and granted his salvation. If the people of India remember they are descendants of Rantideva, they will never allow the tradition of selfless giving to die out. Charity to the poor is its own end. Give for the sake of giving. Give it at the proper place, at the proper time and to the proper person who cannot make any return. Such liberality alone is sattwik. It is not charity to treat Lords or one’s own kinsmen to a sumptuous feast. He who offers a handful or rice to satisfie the raging hunger of a poor man is a far more charitable person that the royal entertainer of Lords and Kings. He is the true Agnihotri (a Brahmin who regularly performs his daily fire worship): he makes offering to the fire of humger in the

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poor man’s stomach.

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STORY Section

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Arjuna’s Chariot

T

he chariot on which both, Sri Krsna and Ar-

juna, rode was donated by Agni (the fire-god) to Arjuna, and that was indication that this chariot was capable of conquering all directions, wherever it was drawn through out the three worlds. This was the story behind the gifting of the chariot – Once when roaming in the Khandava Vana, Arjuna and Krishna met the god of fire, Agni. Agni was in great hunger and needed to burn down the entire Khandava Vana to quench his hunger. But Takshaka, the serpent-king lived in the same forest and was a friend of Indra’s. So the latter brought down heavy rains to thwart Agni’s plans to burn the woods. Agni requested Krishna and Arjuna to help him realize his goal. The three of them then invoked Varuna, the God of the oceans, who blessed Arjuna with the Gandiva – the moon bow created by Brahma. In this way, Arjuna came into possession of his famous bow. Agni also gave Arjuna an incandescent chariot with four horses yoked, and bearing a flag that would one-day be occupied by Hanuman. Arjuna also obtained his famous conch.

With Krishna using the Sudarshana Chakra, Arjuna and

Krishna waged a successful battle against Indra and helped Agni burn down the entire Khandava Vana including all its demons and evil spirits.

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To please Agni, the fire-god, Krisna arranged to offer him

the Khandava forest. The Lord, asked Arjuna to burn down the forest and would accompany him as his charioteer. Agni (the dem-

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Arjuna’s Chariot igod in charge of the southeastern portion of the universe) was so satisfied with the offering that he presented Arjuna with the Gandiva bow, a team of horses, a chariot, two inexhaustible quivers, and armor. The Lord’s chariot, yoked with the horses named Saibya, Sugriva, Meghapuspa and Balahaka. Srila Viswanätha Cakravarti quotes the following text of the Padma Purana describing Lord Krsna’s chariot horses: Saibya was green like a parrot’s wings, Sugriva yellow-gold, Meghapuspa the color of a cloud, and Balahaka whitish.”

Lord Hanuman meets Sri Krsna. Lord Hanuman is Chiranjeevi – one who lives forever. Thus even as various eras passed by Hanuman was ever-present. He was also told that Lord Sriram would reappear as Lord Krishna at a future time. Thus Hanuman appears in the Mahabharata at two junctures – once to quell the pride of Bheema and the second time to see Lord Krishna. We all know about the incident in which an arrogant Bheema could not budge the tail of a feeble monkey (later realizing that monkey is lord Hanuman himself) though he tried with all his might. But the meeting of Hanuman and Arjuna is quite interesting as well.

In an argument between Hanuman and Arjuna, Arjuna

claimed that he could reconstruct the bridge built by the Vanar V edanta Sandes h

army during Lord Sriram’s war with Ravana using his archery skills. Hanuman laid the challenge that if Arjuna could build a

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Arjuna’s Chariot bridge that could withstand his weight, let alone an army’s, then he would be on the flag of Arjuna’s chariot in the war. But should Arjuna fail it was decided that Arjuna would give up his life by entering a pyre. Arjuna built a bridge in a jiffy and when Hanuman stepped on it the whole bridge collapsed, Arjuna, immensely disappointed decided to end his life. At this moment Lord Krishna appeared and asked Arjuna to build the bridge again. After Arjuna rebuilt the bridge, Lord Krishna touched the bridge and asked Hanuman to walk over it. Despite his best efforts Hanuman could not break the bridge; at this instant Hanuman saw Lord Sriram in Krishna and was overcome with emotion. He promised to aid Arjuna in the war by being on the flag of Arjuna’s chariot, thus stabilizing and protecting it.

Hanumanji’s flag signifies sense control and mind control

that gives victory to the higher nature over the lower nature.

Arjuna’s Chariot bursts into flames

After the war was over Sri Krsna asked Arjuna to take

down the Gandiva and get off from the Chariot, as this is for his good only. Arjuna did as he was directed. After this lord Sri Krsna abandoned the reins of the steeds and dismounted himself from the chariot as well. After Sri Krsna had dismounted from that chariot, lord Hanuman that topped the mantle of Arjuna’s vehi-

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cle, disappeared there and then. The top of the vehicle, which had before been burnt by Drona and Karna with their celestial weapons, the chariot with its quick pairs of steeds, yoke, and shaft, fell

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Arjuna’s Chariot down, and reduced to ashes. Arjuna was amazed with this sight and with folded hands he asked Sri Krsna on why the chariot has been consumed by fire. Vasudeva said that the chariot was consumed by diverse kinds of weapons. It was because He had sat upon it during battle that it did not fall into pieces, previously consumed by the energy of brahmastra, it has been reduced to

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ashes upon his abandoning it.

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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, Ahmedabad

by Poojya Swamini Amitanandaji

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Gita Chapter 12 / Kathopanishad 2-3

17th - 22nd Nov 2017 39


Mission News Gita Gyana Yagna, Ahmedabad-2

Ram Krishna Kendra, Maninagar

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Gita Chapter - 12

Kathopanishad 2-3 40


Mission News Gita Gyana Yagna, Jalgaon

P. Swamini Poornanandaji

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Bhaj Govindam / Gita Ch - 9

24th to 30th Nov 2017

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Ashram News Hanuman Chalisa Satsang: Nov 2017

by Poojya Guruji Swami Atmanandaji

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Chaupayi - 22 Continues

26th Nov 2017

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Ashram News Hanuman Chalisa Satsang: Nov 2017

by Poojya Guruji Swami Atmanandaji

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Chaupayi - 22 Continues

29th Oct 2017

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Ashram News P. Swamini Samatanandaji’s

Birthday Celebration - 15th Nov

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Shri Gangeshwar Mahadev Abhishek

Blessings from P. Guruji

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Mission News Gita Jayanti Mahotsav

at Agrasen Dham (Futi Kothi), Indore

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Inauguration by Poojya Guruji

27th Nov 2017

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Ashram News Gita Jayanti Celebration at Ashram

Chanting of Bhagwad Geeta Shlokas

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Aarti of Bhagwad Geeta

Pravachan of Poojya Guruji 46


Forthcoming Programs 4th-10th Dec 2017 GITA GYANA YAGNA@ Mumbai Gita Chap-17 / Advaita Makaranda Poojya Guruji Sri Swami Atmanandaji 21st-28th Dec 2017 GITA GYANA YAGNA@ Lucknow Gita Chap-3 / Sadhana Panchakam Poojya Swamini Samatanandaji 5th-12th Jan 2018 GITA GYANA YAGNA@ Baroda Gita Chap-8 / Kathopanishad 2-1 Poojya Swamini Amitanandaji

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15th-20th Jan 2018 GITA GYANA YAGNA@ Dubai Gita Chap-1 / Kathopanishad 1-1 Poojya Swamini Samatanandaji 47


Gita Gyana Yagna @ Dubai

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Poojya Swamini Samatanandaji 15th to 20th Jan 2018 48

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Celebrating Silver Jublee of Vedanta Mission, Mumbai

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Special Functions 2nd Dec : Anand-Lahari 4-10 Dec : Gita Gyana Yagna 28th Jan : Prerna Talks

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Speakers

Maj Gen GD Bakshi (Retd) Dr Samvit Patra 49

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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 Editor: Swamini Samatananda Saraswati

VedantaSandesh Dec2017  
VedantaSandesh Dec2017  

Dec 2017 issue of Vedanta Sandesh, the English monthly eMagazine of International Vedanta Mission. VS contains inspiring and enlightening ar...

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