VedantaSandesh_June2016

Monthly eMagazine of the International Vedanta Mission

Year 21

Issue 12

Monthly eMagazine of the International Vedanta Mission June 2016 : Year 21 / Issue 12

Editor: Swamini Samatananda Saraswati

lqÑrs·f/kÑrs cgq/kk Hkorks Hkfork len'kZuykylrkA vfrnhufeea ifjiky; eka Hko 'kadj nsf'kd es 'kj.ke~AA O Sankar! I firmly believe that it is only when our infinite punya karmas are accumulated that we get an opportunity to get your darshan & audience. I am very incompetent, please O great teacher, bless me & protect me - with knowledge. O Great Teacher, you alone are my resort.

Totakashtakam - 5

Published by

International Vedanta Mission

http://www.vmission.org.in / vmission@gmail.com

Section Index 1.

Message of P. Guruji

-

5

4.

Letter

-

9

2.

5.

6.

7.

7.

8.

9.

10.

11.

Tattva Bodha

-

6-7

Gita Reflections

-

10-11

Yoga Vasistha

-

14-15

VM News

-

18

Jivanmukta

Story Section

-

-

13

17

VM Activities

-

19

VM Programs

-

23

Album

-

20-21

from Poojya Guruji Swami Atmanandaji

Applying Knowledge Many a times we hear that some learned speaker stress on this point that the

blessings of knowledge is got only when it is 'applied' or 'lived'. Till that time the knowledge just remains as Paroksha or as an information in ones intellect. One may be aware of its

importance, logic, benefits and even the appropriate scriptural injunctions, yet the chances are that it may not be applied or lived, so one should rather focus on its final application

alone. This is not a very mature statement, and in fact it not only devalutes the importance but is against the various principles so painstakingly revealed by the great Acharyas.

What this implies is an effort even after getting some knowledge. What is the nature of this effort?

Application implies effort as in karma, consciously manifesting this new found

knowledge in various situations in life. In other words does this imply that knowledge

alone does not bless, it needs to be followed by some concerted efforts. Well, this totally goes against the views of the great Acharyas like Sankaracharya, wherein he tells us that before entering the portals of Self-Knowledge one needs to realize very clearly that Self-

Knowledge can neither exist with any Karma whatsoever, but one needs to grow over all karma, thats sanyas. Karma is fine as long as one aspires for some limited worldly objects

or experiences, but has no role whatsoever in the limitless field. Whatever is got by karma

is always ephemeral, perishable. It always gives momentary joys. Moksha is got by awareness of an already existing fact, that I was, I am and shall always remain Brahman.

So what is there to apply. Whoever tries to 'apply' he or she still continues to take himself as an individual and also fragmented. The fellow still stands apart from the world and its

people or even God. This reveals that such a person hasn’t got any proper & valid knowledge. So the question is not about applying or not applying, but getting 'such' a knowledge by which all limitations & fragmentations get negated. Even getting such a knowledge requires keeping aside all karmas.

Tattva Bodha The Panch-Kosha Viveka

Inspired by Taittiriya Upanishad the Acharya gives us yet another pointer to reveal the atma. The Acharya says the Atma is beyond the five Sheaths or the Five Koshas.

iapdks'kk% dss\ vée;% izzk.ke;% eukse;% foKkue;% vkuUne;'psfrA What are these five Kosha's?

The Five Kosha's are the Annamaya, Pranamaya, Manomaya, Vigyanamaya & the Anandamaya Kosha.

As we have seen the Atma cannot be directly objectified but it is realised by negating all that which is the Anatma-the Non-Self. Hence the scriptures do not explain the Atma by any direct discription, but they use pointers which direct us to the understanding of the Self. This involves pointers which explain the Anatma or the Non-Self which in the process are negated ultimately revealing that which is the Atma. Hence this entire section has been dedicated to knowing the Anatma at different levels of our existence. Earlier we tried to understand what the three bodies are which make up our personality, the gross, the subtle and the causal body. The Acharya then went on to discuss the three states as the waking, the dream and the deep sleep state, pointing out the ephimerality of each state and how the Self is a witness to all these states.The acharya now gives us a deeper insight into our existence by classifying our personality into a five piece suit. This five piece suit encompasses the five different layers of our entire personality. These layers have been called the Five Koshas.

The Five Koshas as a pointer: Here the Acharya gives another pointer that the Atma is that which transcends the five Koshas. This pointer has been taken from Taittiriya Upanishad. In the Upanishad this pointer has been discussed in good detail. Taittiriya Upanishad which is part of the Yajur Veda is a divine discourse of Varun given to his son Bhrigu. The father tells his son that ‘Know the real truth of your Self to be that which transcends the Five Kosha's’. The pointer speaks of the Anatma as having five different layers. The discrimination brought about by understanding each Kosha and thus revealing the substratum of all the Koshas as the very non-dual Self is known as the Panch-Kosha Viveka. This has been an amazing observation of our personality and this is a universal truth. Hence to see the ultimate truth of life it is very important to be conscious of these koshas, see their dynamics and operation.

What is a Kosha: Kosha literally means a sheath which protects something.Thus the word came to be used even for our local treasury, sheath of a sword etc. So kosha is

Vedanta Sandesh

something which hides something protectively. The scabbard of the sword covers the sword and is of the same shape as is the sword. Even though one cannot see the sword yet the presence of the sword is implied. At the same time even though the scabbard covers the sword yet it does not affect the sword in any way. The Upanishad tells us that we have not one but five kosha’s, or five sheaths in our personality which performs a similar function of hiding the true essence of our Self. The nature of viveka is to see the unreal and superimposed nature of the kosas and to see the truth that lies beyond all the kosas. Whoever can see beyond these five kosha’s will come to realize his or her Self in all its glory.

How can the Finite Koshas veil the Infinite Atma?

The Scriptures reveal as the Atma-the Self being the substratum of all existence and hence is all pervasive. In other words the Atma is limitless, infinite. The Self is the one who sustains everything. If the atma is all pervasive and infinite then how can the finite Koshas veil the atma? Can the pot ever hide the mud. Can the wave hide the water? Even though this is not possible yet the fact is that at a practical level we do experience that the five Koshas veil the Atma. How does this logical absurdity happen? The Koshas do not physically veil the Atma.

Although the Koshas are an aspect of the anatma yet the anatma being inert they cannot hide the atma. Yet we experience that the Ksohas do veil the very truth of our own Self and further a misapprehension comes about what we know about our self. How does this happen? An aspect of our personality becomes a kosha when something is so attractive that it attracts my attention to the

extent that I cannot see anything else. The koshas cannot hide the atma but for all practical purposes these layers of our personality engroses our attention so mauch that I cannot see the substratum. It is like a lady who wears an extremely pretty saree. It is so pretty that everyone comments only on the saree and the lady wearing it becomes neglected. Similarly I am so obsessed with something that I cannot see anything else. In this manner the different layers of our personality pottentialy become a kosha disabling us to see the very truth of our own Self.

What are the Five Koshas: The Five Kosha's are the Annamaya, Pranamaya, Manomaya, Vigyanamaya & the Anandamaya Kosha. The word ‘Maya’ means predominance. When we say Annamaya it means this layer of our personality is predominantly our gross body made of anna. Our physical body is nothing but the moification of the food we eat.

In Taitiriya Upanishad it is explained how one layer is sustained by the more subtle layer. The annamaya kosha is sustained by the pranamaya. The Pranamaya kosha is sustained by the manomaya kosha, the Manomaya is sustained by the Vigyanmaya and the Vigyanmaya is sustained by the anandmaya kosha. For this the Upanishad says ‘Anyontara atma.... God has given us this five piece suit which has its utility yet the truth is that it is all anatma. A wise person comes to discriminate between the real and the unreal and sees the anatma as the anatma and the atma as the atma.

YOGA VASISTHA

Series being given a break From this month we are giving a break to our Yoga Vasistha Article series by P. Swamini Vidyanandaji. It is very voluminous text and will require occasional breaks.

Now we have added a new series of 21 inspirational articles.

This is ‘We Must’ by Poojya Gurudev Swami Chinmayanandaji -7-

The Chinese Farmer There is a Chinese story of an old farmer who had an old horse for tilling his fields. One day the horse escaped into the hills and, when all the farmer's neighbours sympathised with the old man over his bad luck, the farmer replied, 'Bad luck? Good luck? Who knows?'

A week later the horse returned with a herd of wild horses from the hills and this time the neighbours congratulated the farmer on his good luck. His reply was, 'Good luck? Bad luck? Who knows?'

Then, when the farmer's son was attempted to tame one of the wild horses, he fell off its back and broke his leg. Everyone thought this very bad luck. Not the farmer, whose only reaction was, 'Bad luck? Good luck? Who knows?'

Some weeks later the army marched into the village and conscripted every able-bodied youth they found there. When they saw the farmer's son with his broken leg they let him off. Now was that good luck?

Bad luck? Who knows?

Vedanta Sandesh

Experiencer is a Role Hari om!

Your conclusion requires some more reflection, it is not fully correct. What you need to go into nicely are two things - ‘Experiencer’ and ‘Consciousness’. To

is

Consciousness

the

common

denominator,

our

become ‘conscious of’ something is one thing and to become an ‘experiencer’ is something different. Consciousness is the common denominator, our truth, let us say the actor, while to be an experiencer is like taking up a role.

truth, let us say the

Consciousness plus the ‘desire for experience’ makes us, the pure

experiencer is like

when there is desire for some experience – and the notion that there is

actor, while to be an taking up a role.

Consciousness plus the ‘desire for

consciousness, into an experiencer. The word experiencer is relevant only something worthy of experience is the real duality or fragmentation. When this fact is assimilated properly that all duality is changing and is a creation of

Maya, then there can be no thought of trying to experience it, and thus we will

experience’ makes

not don the role of an experiencer, and what remains is pure consciousness.

consciousness, into

from all roles. Analysis does not objectify something, desire for experience

us, the pure

an experiencer.

- PoojyaGuruji

This is what negation is all about. That is pure consciousness which is free

certainly does, that is why by enquiry & analysis we can get the knowledge & realization of the limitless self.

Think.

Love & om, Swami Atmananda

-9-

by

Dharmaviruddho bhooteshu kaamosmi bharatarshabha

Swamini Samatananda

Desire is a term most contemplated upon for all students of self knowledge. It is understood to be the bug that keeps us on a constant trip of seeking, creating an endless journey of samsara. It is one of the most subtle subject of enquiry. Often various sects and even religeons look upon desire as the greatest culprit of worldliness, an evil, and even a sin. In a scenario where desire is feared, suppressed, dictated as do’s and dont’s, our scriptures and masters have an absolutely unique and different approach. The Upanishads and the Bhagwadgita inspire us to enquire and understand the entire subject of desire rather than fear it or suppress it. What is desire? How is it born? Handling desire, and who is the desirous one? Bringing about a deep insight about Kamna or desire is the means to automatically handling desire and handling it at the leevel of reality. So it is extremely important to understand what is desire and who is the desirous one? Is having a desire always negative? What are the pros and cons of desire? Let us try to understand desire per se.

What is desire?

A desire is the urge to acquire something which we believe is the source of happiness. Thus having a desire appears to be a very innocent thing. I have a desire and I wish to fulfill it. Desire is the mother of the field of action. The strength of desire is such that it ignites the spark of an intense drive to achieve something. It is a strong motivating factor to do something. The intensity of our drive in any action is directly proportionate to the intensity of our deisre. Stronger the desire, stronger the motivation to fulfill it. Hence it is always said that one should have a very clear and strong goal.

Field of Action is decided by our desires.

Every action is motivated by a desire. There will be no drive to act without a desire. All our small and big actions are motivated by desires alone. The Upanishads reveal that the root cause of samsara is a three fold platform which comprises of Avidya-Kaama & karma (Ignorance of the Self gives birth to desire and desire leads to action). This desire also has a different aspect which not only leads to fulfill various desires but it is also seen as an inclination in the personality of a person. What is the inclination in a persons heart decides the major field of action in a persons life. What am I made for? The Gita calls it my swadharma. or my prakriti. This natural inclination is the driving force to take up a particular profession or field of action. This aspect of desire surely has its positive aspects to bring about a selfless ,deligent and integrated and god-centric personality. In this sense desire has its positive aspects but has great limitations too.

Understanding the facts of Desire and the desirous one: How is desire born?

Desire is the child of an entity who sees himself as a limited being. The moment I have a desire I am an insufficient, limited, insecure being who needs to bring about fulfillment and joy from something outside. I have imposed a sense of joy and sorrow on things, people and experiences outside me. This in our scriptures is called as shobhanatva adhyas. Imposing a sense of fulfillment on things outside me. In that case what is wrong in having a desire? A desire based upon such assumptions draws a line for me. It makes me and my mind set limited. Depending on my desire and notion some experiences become joyful and some bring about sorrow. Hence desire to bring about happiness from the worldly experiences becomes so relative and subjective. The fact is that no object by itself gives us happiness or sorrow. It is my imposition, mu understanding, my individual likes and dislikes that bring about joys Vedanta Sandesh

The desirous reveals a personality of a dependant, limi t e d , insecure,discontented entity. A jiva who has dawned upon himeslf a sense of enjoyership and doership. This is the begining of my journey of incompleteness.

and sorrows. therefore one particular thing may make one person happy and another person sad. So a desires draw a line and at the same time it becomes instrumental in bringing about joys and sorrows. When I like something it is not the uniqueness of the object. but my liking towards it gives me sukha. I also offer it to others because I like it. It is so subjective. Sukha & Dukha is all a matter of my mind. The tragedy of such a person is that he is will not be available for any new knowledge, because his cup is already full. Everything amounts to validation of my likes n dislikes. I have already made a mind that this gives happiness and this does not. Such a person will not be able to see a world beyond this.

The biography of the desirous one: The moment i see something as gratifying then what happens at that time. I become the desirous one-the ‘Kami’. I am now excited. But what is the meaning of becoming the desirous one? The desirous one reflects a limitedt identity. When I become the desirous one I have wilfully dawned about it on myself Being the desirous one is one aspect of me. But what are the attributes of the desirous? The desirous reveals a personality of a dependant, limited, insecure,discontented entity. A jiva who has dawned upon himeslf a sense of enjoyership and doership. This is the begining of my journey of incompleteness. My happiness is dependant on something extraneous. Looking into this subject deeply one can see that kaamna or desire is not about the world outside. It is a reflection of my limited existence. My limited understanding of the self gives birth to a world of duality and hence a desire to achieve something other than me.

The fall in the journey of desire: A desire so innocently born soon becomes like a bug which has entered in my mind.

If one nourishes an innocent thought of desire see how it leads to the downfall of a human being. This has been beautifully explained in the second chapter of the Gita”While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises. From anger, delusion arises, and from delusion bewilderment of memory.

When memory is bewildered, intelligence is lost, and when intelligence is lost, one falls down again into the material pool”. In fact this is what the advertising Co’s do.

They sow the seed of desire and the rest is well know.

Desire brings about inelligibilty for Self knowledge: A person with any kind of desire and the need to acquire something by performing actions is not the deserving student of Self knowledge. How can such a person who is a dependant one, a limited one grasp the knowledge of the limitless one.

All knowledge give by the teacher will go into the drains. Therefore it is very important to go through a life of selflessness by practising Karma Yoga. This gives us a trailer of duscovering the fulfillment within and bring about a mind pure and subtle enough for self-enquiry. This journey begins with following the desires which are our natural inclinations and making them a s a service to God. This is prescribed by the Scriptures.

The objective of this is not extraneous achievement, but to bring about more subtle results of bringing about the qualities of dedication & self application. Now the mind has become subtle now see the limitations of kamna. The beauty of our scriptures is that they do not impose do’s & dont’s. But they teach us to enquire on the subject of desire and to see the facts for one’s own self. An awakened person thus does not function blindly on do’s and dont’s or any kind of suppression. But he is the one where even a desire becomes a tool to bring about the welfare of everyone.

Hence by a deep enquiry on desire discover your self beyond a desirous one, a doer, or any other role and see yourself as the infinite one.

- 11 -

Brotherhood Ram received an automobile from his brother as Birthday present. One day when Ram came out of his office, he saw a street urchin was walking around the shiny new car, admiring it.

“Is this your car?” – He asked. Ram nodded, “My brother presented me on my birthday.” The boy was astounded. “You mean your brother gave it to you and it didn’t cost you nothing? Boy, I wish…” – He hesitated.

Of course Ram knew what he was going to wish for. He was going to wish he had a brother like his brother but what the lad said jarred Ram all the way down to his heels.

“I wish,” the boy went on, “that I could be a brother like that.” Ram looked at the boy in astonishment, and then impulsively he added, “Would you like to take a ride in my automobile?” “Oh yes, I’d love that.” After a short ride, the boy turned and with his eyes aglow, said, “Would you mind driving in front of my house?”

Ram smiled a little. He thought he knew what the lad wanted. He wanted to show his neighbors that he could ride home in a big automobile. But Ram was wrong again.

“Will you stop where those two steps are?” The boy asked. He ran up the steps. Then in a little while Ram heard him coming back, but he was not coming fast. He was carrying his little crippled brother. He sat him down on the bottom step, then sort of squeezed up against him and pointed to the car.

“There he is, brother. Like I told you upstairs, his brother gave it to him and it didn’t cost him a penny. Some day I’m going to give you one just like it then you can see for yourself all the pretty things in the shop windows that I’ve been trying to tell you about.”

Ram got out and lifted the crippled boy to the front seat of his car. The shining-eyed older brother climbed in beside him and the three of them began a memorable ride.

Vedanta Sandesh

Wandering in Himalayas VYas,

Gaudapada & Sankara

When we consider that Shree Shankara had been dubbed a

Buddhist because he regarded the world as an illusion, we cannot be

surprised if some also take Gaudapada to be a Buddhist, as he teaches the Ajatavad, the highest conception of the illusion Theory. But we

need not go deep into the matter now. All that is relevant to the con-

text is that Gaudapada, a disciple of Sri Shuka Brahma Rishi and a

teacher of teachers, was once a resident of Badrikashram; Shree Shankara was his disciple. There is, of course no evidence to prove

that Shankara wrote his sutra and other commentaries while staying

at Badri; but there is nothing illogical in the popular tradition that maintains he did so.

No one who knows that Badrikashram was a favourite retreat

of the holy Rishis in ancient times can enter it today without being

stirred. Apart from such associations, Badrikashram has other attractions. It is richly endowed with natural beauty. During the rainy sea-

Excerpts from the

Travel Memoirs of

Param Poojya Swami

Tapovanji Maharaj

son the place is deep green with various kindsin universal of rare plants which produce flowers of many colours. The masses of bright

snow in the background add to the splendour of the scenery. For three days towards the middle of May, 1931, it was snowing in Badri.

The whole place looked dazzling white as if covered with a sheet of silver.

Nature is Brahman. There is nothing other than Brahman called

Nature. Nature’s beauty is , therefore, the beauty of Brahman. Brah-

man shines best where there is no impurity and artificiality . He really

sees who sees Brahman in universal nature, whether polluted or pure.

He finds the beauty of Brahman; always he enjoys bliss. For him

samadhi is of no news, for he has become the embodiment of samadhi!

Holy land of Badri, may you maintain your glory of nature and your glory of spirit to the end of the universe!

- 13 -

by

P.P. Swami Chinmayananda

Articles by Poojya Gurudev on SelfPerfection

What we regularly encourage and consistently cultivate in our mind this determines our character formation and ulti mately our destiny. Evidently, an intelligent choice of thought changes the character pattern in us placing, thus, the entire destiny of our life in our own hands. To intelligent man alone is given this freedom for rebuild ing the future. A true seeker is he who is constantly asserting day by day, hour by hour this privilege. We must. It is everywhere seen that in this remaking of one s des tiny, there is a negative and there is a positive approach. The negative approach essentially is the careful observance of the quality and texture of our thoughts, detecting the dissipations within, and eradicating those false values and wrong tend encies in our thought-patterns. To have thus a healthy mind within one that has learned to negate and weed out its un productive jungles of thought is the secret of living in the physical well-being, in harmony and happiness. Lives of great men, their deeds and words always stimu late and ennoble our mental life.

The Upanishads, and the life of our great saints and sages, devotees and seekers can inspire us with passionate admiration for these righteous men of spiritual faith and belief. To one who is sincere about it, even today, there is an infinite supply of good, beneficial books to plentifully meet all one s demands. The positive approach is more effective and more quickly productive of results. We must keep our mind constantly open to all helpful suggestions. There are always rich mines of healthy ideas lying broadcast throughout life s fields; only we ignore them, refusing to explore them fully.

We must, as the most important thing, discover in ourselves an expectant, helpful, unselfish attitude towards the world of beings and happenings around us. On all occasions let us bring into full play our stronger, more vigorous and most uplifting traits which we have within us today. When consciously brought into continuous play they grow, and such a positive nature, when asserted persistently and lived, adds to our mental resources and reserves.

We must come, in our day s activities, to deliberately affirm such inspiring thoughts as purity, love, chastity, holiness, devotion and compassion.

Confidence in oneself, quietness within, serenity in the mind, poise in the being, and a ready willingness to serve others moulds the healthiest personality. In this fascinating movement towards perfection along the speedways of self-improvement and spiritual unfoldment, we must, as sincere Vedanta Sandesh

seekers, re-assert again and again this open ness of mind towards all that is helpful. Thus, unavoidably, we will cultivate an extremely hopeful, thriving, selfless affec tion towards the world around us. We must come to realise the power and strength, the need and value for an unshakable personal faith in discovering and developing the inner vitality in us and in that undaunted striving for a fuller life.

The uplifting, inspiring thoughts that we entertain richly accumulate our mental wealth and in tellectual treasure of purity, serenity, love, cheerfulness and aspiration for the nobler gains. Let us every moment assert and affirm this goodness within us. We must. Daily prayer and meditation are all wonderful therapeutic agencies in building up peace and happiness within an indi vidual. The daily practice of meditation, at least in its early stages, is one of the most effective springboards for developing clear and precise thinking. A sincere meditator in his early days of struggles-at-hisseat learns to concentrate. And a mind held at concentration brings into view the deeper thoughts which were till then hidden from it, due to its own fluctuations. Great ideas are conceived only by alert minds held steady in this meditative-poise, in unbroken concen tration and dynamic vigil. Mind is both an informing and an originating force. It not only serves us in registering all that is happening around us, but as a part of our inner-equipment (Antahkarana), it is again this mind-intellect faculty that conceives new ideas, that flashes new ideals for us to act upon diligently and to pursue tirelessly. At the same time let us never forget that the mind also is ever the field from which all true culture must spring forth and flow to enrich our life and, in the end, the life of all around us. We must reserve a definite time, preferably at dawn, for meditation and prayer. The joyous expansion of a mind experienced in prayer, and the hushed silence of restful inner dynamism experienced in meditation are the sculptors that fashion our character and conduct. The more we detect such changes in ourselves, brought about positively by our own meditation, the more we discover in it an incentive to struggle and to attain the higher purpose of existence to reach the Joys of nobler living. Let us grow through prayer. We can develop through study. We should open up through meditation. We must.

Thereafter, at all times, our better mind will impose upon us a sacred responsibility to make the most of it to our selves and for others. We must.

Service in this world is the highest prayer. Loving the people around us is the greatest devotion. Divine compassion for all living creatures is the noblest character. This we can be. We must.

-7-

Quotes The biggest risk is not taking any risk There are risks and costs to action. But they are far less than the long range risks of comfortable inaction.

Luck, that's when preparation and opportunity meet.

The right time is any time that one is still so lucky as to have.

A pound of pluck is worth a ton of luck.

Taking risks gives me energy.

Most of us regard good luck as our right, and bad luck as a betrayal of that right.

I postpone death by living, by suffering, by error, by risking, by giving, by losing.

Be a voice not an echo.

You won’t regret being patient, but will regret giving up.

Trying to live with no regrets, only lessons learned.

Vedanta Sandesh

Shiva, the strong & silent one Story Section

n o p u e c O n e ... m a ti

Brahma’s sons were having a boasting match. Agni, Vayu and Indra each

made extravagant statements about their promises. Suddenly there appeared a little goblin (Yaksha) who showed them a blade of grass. He asked the three of

them to destroy it. Agni’s flames could not consume it, Vayu’s breath could not dislodge it. Indra’s thunderbolt could not shake it. In unison the trio wondered

how they could not burn it, blow it or splice it. The little goblin scornfully said that

it was beyond their powers. In one voice they asked who? He replied that it was Shiva with a chortle and he disappeared. Agni and Vayu were downcast but

Indra gripped his thunderbolt and scowled. He decided that he would teach this Shiva alesson. So he set off for Kailash. Shiva the strong, silent one.“Shiva On arriving at Kailash he saw this naked acetic. In a loud voice, he asked him who

he was. He answered that he was Shiva. Indra by now was so full of his pomposity, that he said how could a naked ascetic covered in ash teach him, the great Indra and his brothers a lesson. Shiva was silent. Indra got so carrried away with his imagined superiority that he raised his little thunderbolt to strike Shiva.

Shiva just opened his third eye slightly. Brahma who had been silent all along was distraught at Indra’s insulting behavior. He begged Shiva not to destroy him.

His reasoning was that if Indra the leader of the gods was destroyed there would be mayhem.The universe would be over run with demons. Shiva hurled his fire into the ocean. From the boiling water arose the demon Jalandhara. Jalandhara became the master mind of the demon clan.

“Shiva The gods were downtrodden and Indra was driven out of Indralok.

He was a broken god and he went to Brahma for help. Brahma counselled him to

go and seek Shiva’s help. But Indra was nervous as he remembered that Shiva

had said to him. that he would be humiliated by him. Brahma urged him to go as he said that Shiva was not a grudge bearer. Jalandhara imagined that he was the strongest and when Indra told him about Shiva, he asked who he was. Indra

told him that he was an ascetic who lived on mount Kailash. Cocky Jalandhara went off to Kailash to fight Shiva. Shiva smiled at the demon and drew a circle

round his toe. Then he told him that he would fight him if he carried this bit of land on his head. Jalandhara readily agreed and placed the piece of earth on his head. It became bigger and bigger and heavier and heavier.. Jalandhara’s neck snapped and skull cracked. The last thoughts he had were that Shiva carried the crescent moon on his head whereas he could not even hold a tiny piece of earth, if Shiva did not will it.

- 17 -

Vedanta Sandesh

This year the Vaishaka Shukla Panchami was on 11th May. This is the day when the jayanti of the great & highly reverential Bhagwatpada Bhagwan Bhashyakara Sri Adi Sankaracharya is celebrated. Vedanta Ashra has the privelege & honor of having an idol of the great Acharya in our Satsang Hall. All the Ashra inates and some devotees from the city came over in the orning to celebrate his ‘day of manifestation’. The altar was tastefully decorated and special aarti was done. Thereafter everyone chanted Totakashtaka & Dakshinamurthy Stotras. This was followed by a talk by Poojya Guruji.

Later in the evening a group of enthusiastic youngsters came for sewa. They cleaned the second idol of the Acharya installed on the Sankaracharya Dwar and decorated it beautifully with flowers and flags. A procession fro Ashra to Dwar was taken out with bells & cymbals chanting bhajans. Poojya Guruji led the way. More devotees gathered & joined us at the gate. Guru Aarti was done after a brief puja. After Mantra Pushpam, everyone offered flowed and took prasad.

A week-long GITA GYANA YAGNA by Poojya Guruji Swami Atmanandaji was organized at Mumbai fro 15th to 21st May. The venue was Vivekananda Auditorium inside the Ramkrishna Math in Khar. The subject atter of the discourse series were Gita Chapter 14 and Mundakopanishad 3-2. Everyday there was Gita Aarti in the end and various devotees volunteered for it and also brought prasad for all devotees.

Swami Sreenivasanandaji of the Divine Life Society, Bhubaneshwar came over to Vedanta Ashram on 31st May for a month long stay. Special classes for him are being organized here to help make his stay at Ashram fruitful. There will be special Vedanta, Sanskrit and chanting classes for him by various Ashram Mahatmas.

On 29th May, the last Sunday of the month we had the monthly Hanuman Chalisa Satsang of Poojya Guruji. The satsang began at 6.30 PM with lovely bhajans, and then there was the congregational chanting of Hanuman Chalisa, and then was the inspiring pravachan by Poojya Guruji. This time he continued his deliberations on the first line of the chalisa, and concluded it too. He started the talk on the 2nd line of the chaupayi, and will continue it in the next session next onth.

Finally there was the grand Aarti & prasad for all.

- 19 -

Celebrations at Ashram & Sankaracharya Dwar - on 11th May

By Poojya Guruji - on 29th May at Vedanta Ashram. 9th Chaupayi continues

Vedanta Sandesh

By Poojya Guruji from - 15th to 21st May. Subjects: Gita Chapter 14 / Mundaka 3-2

- 21 -

Ambition Three men met at a tavern table. One was a weaver, another a carpenter and the third a ploughman.

Said the weaver, “I sold a fine linen shroud today for two pieces of gold. Let us have all the wine we went.”

“And I,” said the carpenter, “I sold my best coffin. We will have a great roast with the wine.”

“I only dug a grave,” said the ploughman, “but my patron paid me double. Let us have honey cakes too.”

And all that evening the tavern was busy, for they called often for wine and meat and cakes. And they were merry.

And the host rubbed his hands and smiled at his wife; for his guests were spending freely.

When they left the moon was high, and they walked along the road singing and shouting together.

The host and his wife stood in the tavern door and looked after them.

“Ah!” said the wife, “these gentlemen! So freehanded and so gay! If only they could bring us such luck every day! Then our

son need not be a taven-keeper and work hard. We could educate him, and he could become a priest.”

Vedanta Sandesh

Gita Gyana Yagna, Baroda :

Poojya Swamini Amitanandaji will be conducting a week-long Gita Gyana Yagna

at Atmajyoti Ashram, Baroda from 6th to 12th June. Gita Chapter - 5 / Katho 1-1

Hanuman Chalisa Satsang - Apr’16:

The April 2016 edition of monthly Hanuman Chalisa Satsang will be organized

on 29th May. There will be bhajans, chanting of Hanuman Chalisa, followed by continuation of the talk of P. Guruji on the 8th chaupayi Chalisa. Open to all.

Gita Gyana Yagna, Ahmedabad :

Poojya Swamini Amitanandaji will be conducting a five days Gita Gyana Yagna at

Samutkarsh Complex in Ahmedabad from 27th Jun to 1st July . She will take Gita Ch-1 and Dhyana Shivir in the morning.

Guru Poornima, Indore :

This year Guru Poornima is on 19th July. Special pujas / Satsang & Bhandara will

be organized during thesedays.

Gita Gyana Yagna, Bharuch :

Poojya Swamini Amitanandaji will be conducting a week-long Gita Gyana Yagna

at Bharuch from 1st to 7th Aug. Subjects will be Gita Ch-1 / Kathopanishad 1-1.

Vedanta (Janmashtami) Camp, Indore

Poojya Guruji and all other Mahatmas of Vedanta Ashram will jointly conduct the

five days Vedanta Camp at Ashram from 20th to 24th Aug. 25th is Janmashtami, and next day will be a special Yatra for campers. Subs: Atma Upanishad / Gunatraya Vivek.

- 23 -

International Vedanta Mission http://www.vmission.org.in/

Vedanta Mission Blog: http://blog.vmission.org.in/

Earlier ‘Vedanta Sandesh’ issues http://bit.ly/1oGD4TK

Om Tat Sat