Monthly eMagazine of the International Vedanta Mission
Vedanta Sandesh Year - 23
Vedanta Sandesh - Oct 2016 1.
Message of P. Guruji
Tattva Bodha 8-11
Social Media 14-15
Gita Reflections 16-19
We Must 20-24
Incredible India Pics
Story Section 30-31
Ashram News 32-33
Mission News 34-37
Forthcoming Progs 38-39
Links 40 3
Monthly eMagazine of the International Vedanta Mission Oct 2016 : Year 23 / Issue 4
International Vedanta Mission Vedanta Ashram, E/2948, Sudama Nagar, Indore-452009 (M.P.) India http://www.vmission.org.in / email@example.com
Editor: Swamini Samatananda Saraswati
fofnrk u e;k fo'knSd dyk u p fdapu dkapuefLr xqjksA nzqreso fo/ksfg Ă‘ika lgtka Hko 'kadj nsf'kd es 'kj.ke~AA
O Sankara, I do not have any knwledge whatsoever, neither I am a rich or a prosperous person. I am just a sincere aspirant of knowledge, and pray to you to help me awake to my true self. O Great Teacher, Be Thou my refuge. Totakashtakam - 8 5
Message from Poojya Guruji
AYAM ATMA BRAHMAN Atma is the ‘subject’ and never an ‘object’ of knowledge yet it can be known - in a unique way. Just see with right pramana, meditate & realize. ‘What I am’ keeps changing, but that ‘I am’ is always constant. I am is the substratum, and What I am is the superimposition This ‘I am’ is the ever-existing nature of Self - the ‘Sat’ swaroopata I is self-revealing, we dont need any external light to know our self Even in the quietest & solitary moments, we are conscious of our Self. This self revelatory nature of the Self is its - ‘Chit’ swaroopata I is most dear to everyone, that which is dear is obviously a source of joy Other things are dear conditionally, but self is dear unconditionally. This reveals the blissful nature of the Self - the ‘Anand’ swaroopata We all are pure Existence, Consciousness and Bliss - Sat-Chit & Ananda. Not a particular manifestation - which is limited & perishable We are Infinite, Imperishable & Non-dual - Brahman. Ayam Atma Brahman. 7
Annamaya, Pranamaya and Manomaya Koshas we will now see what the scriptures reveal to us about the next kosha which is the Vigyanamaya Kosha - the Intellectual Sheath. The Pranamaya, Manomaya & the Vigyanamaya Koshaâ€™s are part of our Sukshma Sharira - the Subtle body.
foKkue;% d%\ cqf)'p KkusfUnz;iapda fefyRok Hkofr l foKkue;% dks'k%A
What is the Intellectual Sheath? The intellect, along with the five organs of perception, together form the Intellectual Sheath.
What is the Vigyanamaya Kosha?
garding this Self, the world around & it’s
Vigyanamaya kosha is the intellec-
creator. The understanding about these
tual layer of our personality. Like the pran-
basic concepts of life further bring about
amaya and the manomaya, vigyanamaya
an understanding about their extension
kosha is also part of the sookshma sha-
of happiness and sorrow.Happiness and
reera or the subtle body. It also comprises
sorrow do not have an objective reality by
of the gyanendriyas or the sense organs.
themselves but they are a by-product de-
The Intellect is the most important aspect
pending upon our basic goal in life and
of our personality. It is made up of satt-
understanding of the self and the world.
va guna. The intellect is the closest to the
Everyone without any exception has some
atman. The reflection of pure conscious-
understanding (right or wrong) about the
ness falls in the vigyanmaya. It is through
fundamentals of life. This understanding
this reflected light in the vigyanamaya that
may have come about by enquiring into
we are alive and thoughtful. The vigyan-
authentic knowledge, or may have come
amaya is the thoughtful, decision-making
about by simply following that which has
level of our personality where the experi-
been passed on from family and society,
encer resides. The nature of experiences
which sooner or later takes the form of
which come about after erroneously tak-
mental conditionings. This is a great iro-
ing this layer to be ‘I’ are : ‘I am intelligent’,
ny of life that most often and majority of
‘I am ignorant’, ‘I am a doer’, ‘This world
the people live as per their conditionings
is real’, ‘There is a cause of all this effect’,
rather than using their sense of discrim-
ination. In fact the Upanishads say that a person who lives as per his condition-
The Nature of Vigyanamaya Kosha:
ings is as good as dead. To the extent a
VMK is like the Prime Minister who
person uses his intellect to that extent he
controls and influences the entire system.
will be a living person and his intelligence
All our understanding, perceptions, deci-
active. Not using one’s mind is as good
sions and experiences take place at this
as allowing a good machine to rotten and
level. It is our understanding and convic-
rust. Hence any education system that
tion about the world, the Self and the un-
encourages the use of the intellect rath-
derstanding of God that basically directs
er than parroting up the texts is far more
not only our day to day life but our very
superior. Facing challenges in the field of
goal of life. Whatever we are today, all our
education is the best intellectual booster.
goals and their means are directly con-
That is why the challenges in life are the
nected to the understanding we have re-
best teachers that we can get. The defi-
nition of ‘Action’ also reflects a conscious
It is not a problem for him as long as he
deliberate effort which means an action
does not see it as his real identity. He is
put forward thoughtfully and deliberately,
aware of the fact that this is just a role and
which means an action brought about by
the moment he is backstage he gives up
any kind of conditioning is not an action at
all identifications with the role. So also we
all. It is living life in a programmed manner
have the freedom to take up any role that
just as animals do. In this sense it is very
a situation demands as long as it does not
rarely that people act, they mostly react
reduce us from the limitless to the limited.
as per their conditionings. Unfortunate-
From the eternal to the mortal. Individual-
ly knowledge closes its doors for condi-
ity when mistaken to be real becomes the
tioned people. Even if such people have
cause for bondage in samsara. But this
the opportunity of gaining knowledge still
sense of individuality has a worldly beau-
they will not be available to understand it.
ty as well. Individuality gives us a unique
Conditioning good or bad is stagnating.
identity at our physical and mental level. It
Such people are condemned to suffer
helps us define our worldly aptitudes and
aspirations. It helps us define our roles. But as one plays the worldly individual one
Jiva resides in Vigyanamaya Kosha:
must not miss out on that dimension of our
Jiva is the sense of individuality
personality which transcends all worldly
which is born and lives in the Vigyan-
identities. In and through these multifac-
amaya kosha. It is the experiencer. It is
eted and changing identities there is an
born out of ignorance and misapprehen-
unchanging and common substratum that
sion. The manifestation of this sense of
not only pervades all but also gives the
individuality is in the form of a sense of
necessary space for all worldly manifes-
enjoyership and a sense of doership. A
tations. The awareness and knowledge
strong sense of individuality at this level
of this real self is necessary. Otherwise a
gives birth to illusory identities like ‘I am
person is bound to take these identities
intelligent’, ‘I am ignorant’, ‘I am a doer’, I
as real and continue to be on an endless
am an enjoyer etc. At the level of worldly
trip of seeking.
transactions the sense of individuality is
inevitable. We adorn various roles in our
liberation, ignorance and knowledge, is all
day to day life. Adorning such identities
a play of the Vigyanamaya. The Vigyan-
which reflect a sense of individuality is
amaya kosha too is inert and changing.
not wrong by itself. The error lies in taking
But the real ‘I’ is the unchanging witness
this sense of individuality to be my real
of all. I am a witness of this sheath hence
identity. An actor too adorns various roles
it is inert. The intellect changes continu-
for which he is paid a handsome amount.
ously. I am the unchanging witness.
This entire process of bondage and
Like Sun I too shall rise to give Love & Light to all
Mail from Poojya Guruji Self-Effulgence Q: When we negate everything then nothing is left, then how to know the self? __________________________________ Hari om! When you negate ‘everything’, then how come you so definitely say that nothing is left. Simply because even that nothingness is so clearly known to you. Consciousness is that because of which we know, not only the different objects, but also the presence & even absence of everything. Dont try to know the Self as some object, but that subject because of which we know or do not know anything. You being consciousness, you are conscious of the presence or absence of everything. That self-effulgent consciousness is your true Self. It has been said in Panchadasi (3/13) that:
Lo;esokuqHkwfrRokr~ fo|rs ukuqHkkO;rkA Kkr`KkukUrjkHkkokr vKs;ks uklRr;kAA The Self being of the nature of ‘experience’ it can never be an object of anyone’s experience. The absence of its experience is not because of the absence of selfeffulgent self but because there cannot be the division of Knower & Known in it. Love & om,
Thoughtful SOCIAL MEDIA Postings
Thoughtful SOCIAL MEDIA Postings
fde~ rn~czÃ£ fde/;kRea fde deZ iq#"kksRreA vf/kHkwra p fda izksDre~ vf/knSoa fdeqP;rs AA
What is Adhibhutam ? (vf/kHkwra p fda izksDre~ \) Swamini Samatananda
Arjuna said: O Krishna, What is
that Brahman? What is Self-Knowledge? What is Karma? What is the truth of this manifest world? And please also tell me about Devatas? 17
Gita Reflections Arjuna's series of questions in the begining of the eighth chapter covers a wide spectrum of all manifestation and the reality beyond all manifestations, the subject of karma which is a divine bridge from the manifested to the unmanifested, and he also enquires about the divine powers that support this journey from the known to the unknown. Another question in this series is 'Adhibhutam kim' i.e. What is spoken of as centred on the beings. O Krishna tell me more about the beings as a manifestation in this cosmos. To this Sri Krishna replies'Adhibhutam ksharaah bhaavah'-an existent being that is subject to destruction is called 'adhibhuta'. This attribute is in total contrast to that which Sri Krishna revealed as a pointer of Brahman, in Arjuna's first question regarding 'What is Brahman'. As a pointer to reveal Brahma Bhagwan says -'Aksharam Brahma paramam' which means that know that to be Brahman who is the imperishable one. With referance to beings, all beings are subject to change and destruction. Anything that has an exists in a form comes in the realm of time and space is called 'bhava'. And anything that exists inevitabely goes through change and destruction. In other words all that exists in form are limited in space and time. They all must go through the six modifications of birth, existence, growth, development,
decline and death. But there is a truth in and through all these modifications and that is, all change is possible only on the substratum of a changeless base. This is the ultimate reality that a seeker must realise. Change and destruction being the nature of all manifested beings , then in this journey from the manifest to the unmanifest it is interesting to see how and from where do all the beings manifest and what is their ultimate reality. All the beings that are featured by some name and form are a product of Maya. Maya is Ishwara's power to create. Ishwara uses this Maya shakti to create the world. Here one must clearly understand that Maya is not an independant power. Maya is the power of Ishwara who is nothing but Brahman-the Supreme Reality itself. When Brahman resolves to create the world he is called as Ishwara. Ishwara then wields hi power of Maya to create the world. Therefore the scriptures too say that in the begining before even the world was created the truth alone existed. The truth that is pure existence, pure consciousness and pure bliss. This is the one non-dual reality that existed before any kind of beings manifested. On the basis of this reality the waves of all names and forms comes into play. On this substratum Maya shakti of Ishwara first creates the five elements. They being the Akash, Vayu, Agni, Jal
Gita Reflections and Prithivi. These five elements are first in their subtle forms known as the 'Tanmatras'. These five elements are incorporated by the three gunas-the Saatva, Rajas & Tamas. It is with these three gunas of the five elements that the entire cosmos is created. The five elements are created in an order where the preceding one becomes the cause of the following one. Akash is the cause of vaayu, vaayu of agni, agni of jal and jal of prithivi. Each following one is the effect of the preceding one and each following one has the guna or attribute of the preceding ones. Vayu has the attribute of space and it's own self, Agni has the attribute of space, vayu and its own self and like wise with the other two elements also. In that case prithivi has the gunas or attributes of all the earlier four elements. The more the attributes of the preceding elements the more objectifiable the element becomes by the sense organs. This is the reason that the earth is the most gross and can be well objectified by all the senses, whereas the space is in its most subtle form and cannot be seen or felt by the sense organs. Keeping this principle in mind that the effect is pervaded by the cause, the fact is that essentially all that is created is pervaded by the Supreme being. The cause pervades the effect just like the mud pervades all the pots and pans made by mud. The truth is that
whatever name and form we give to all earthenware essentially it is nothing but the mud. By calling a pot a pot it does not take away anything from the mud nor does it add anything to it. It is the same mud that takes up different forms and names. Mud remaining the same the expressions are different. Space by itself is pure consciousness but when it posseses the attribute of space it is given a unique identity of space. The main objective of this discussion is to ultimately lead us to the main substratum that is non-dual, that pervades all beings. The names and form of all beings changeable and destroyable what is the substratum that existed before they were manifested and what remains when the beings are detroyed, This the ultimate truth that a student of Vedanta awakens into. This is the truth that all wise men revel into. For such visionaries rest all maifestation is a play of waves which comes and goes. Ishavasyam idam sarvam...quote the Upanishads. It is our freedom to focus on the substratum or the changeable and perishable names and forms. One who gains the knowledge of the truth is able to see the Paramatma as the self-effulgent existence in and through all the beings. The vision towards all beings is divine. Realising this truth fulfills the objective of this discussion.
WE MUST 5
We Must With Faith in God Be Confident & Courageous
P.P. Gurudev Swami Chinmayanandaji 21
It is the privilege of man to achieve greatness. Success is his habit. And yet, we
find millions upon millions suffering, in their disorganised life, the agonies of failures. In our modern society, for every successful man, we watch hundreds who are disappointed, dejected and broken down. As on a grinding stone, people get themselves crushed in the endless competition of the modern material world and its market-place. Yet all the spiritual literature of the world unanimously declares that this need not be the tragedy of the human race if the individual members know the art of diligently using their own abilities and efficiencies.
Vedanta uncompromisingly insists that man is essentially perfect, and therefore
infinite are the possibilities that lie lurking in him. The Rishis cry, we must realise that we have within ourselves all the resources, ability, energy and power for building up a supremely successful life for ourselves and for others in our world. There is one great and covetable gift which is distinctly ours at all times, and this is our profound capability to discover, develop and usefully deploy this Infinitude in us.
A life organised for the discovery of the potentialities already within ourselves,
and the ordering of our behaviour so as to nurture and nourish them, is a life well spent. Herein our success depends upon the amount of transformation we can successfully bring about in our personality and character. The vital question is not how many talents each one of us has, but how much of our existing talents are we capable of exploring, developing and exploiting. An individual may have many talents, and yet, he can be a miserable failure in life. That person is successful who makes a practical use of at least one great talent that he possesses.
Our present and future welfare thus mainly depends upon ourselves. Let us nev-
We Must er look outside ourselves for help. Let us not fall into the delusion that the influence of others would enable us to do better or accomplish more. All our success entirely depends upon ourselves. Let us realise these fundamentals. We must.
Incompetency in life generally springs from our false and hasty conclusions that
we are impotent, insignificant and in effective. Spiritual education and religious practices make us realise that we are a part of a whole scheme, and the essential creativeness behind the whole universe is the essential Essence ruling in the heart of each one of us: â€œSivoham, Sivohamâ€?.
Through regular meditation let us move towards the realm of such a true re-dis-
covery. Let this inspiring thought add strength to our will and purpose in undertaking daring programmes of work. May we all thus be ultimately led to our place in the world.
Even after discovering this secret energy within ourselves, and even after bring-
ing it all out to serve us in the full range of our work, we can still fail miserably by not properly organizing and channelizing the play of this energy in the very field of our achievement. Let us not overplan nor grow to be unduly anxious. Let us submit all our endeavours and efforts to the Lord within, and courageously obey His unerring guidance with implicit obedience and steadfast faith.
Let our actions be undertaken and executed against the constant consoling atti-
tude of "Thy Will Alone Be Done". May this understanding, that Ishwara Iccha is greater than individual desire and will, be the constant song of our heart, serving as a regenerating accompaniment in all our actions.
A truly spiritual man earns for himself joy, peace, gentleness, goodness, faith,
meekness, temperance, fearless courage and undaunted daring to face long suffering. Against such a dynamic, spiritual man, there is no Law; he is a Law unto himself, for he becomes thereby a perfect instrument for the very Law-Giver to express Himself. Let us, even it be very artificial, cultivate, therefore, the above virtues and thus make ourselves unconsciously tuned up to His benign Will to act through us. We must.
Stop worrying. There is nothing for us to worry about. Worry is a form of spiritual
weakness. It is an humble confession of our own lack of self-confidence. There are moments in everybody s life when circumstances just for a change stop smiling and start grinning! It is not right that we should get frightened by the grinning face of life, whose smiles were so enchanting till yesterday!! To live a large life, everyone of us must have a rich store of personal courage. We must.
The more we move towards Him, the Infinite and the Omnipotent, dwelling ever
in our hearts, the more we shall realise that we have unlimited resources. We must.
The more we add to our self-confidence we bring out the courage in us, discover
the efficiency in us, are sustained by the faith in us. We must.
Thus, fortified with our own identification with Him, we shall become fit for suc-
cess even in the most formidable of enterprises. We must.
- 24 -
Jivanmukta Wandering In Himalayas
49 The Temple of Sharada Part-4 A Remote and Historic Spot
Excerpts from the Travel Memoirs of Param Poojya Swami Tapovanji Maharaj
The Ancient ‘Sharda Temple’ fu%lax fueqZfDr ina izi| czãkReÒkosu fojkftrks ;% Jh lkSE;dk'kh'k egs'ojk; rLeS ue% Lokfe riksouk;AA Once a seat of Learning, now in ruins in Pak Occupied Kashmir
The Temple is situated at a height of 11,000 feet in a remote corner of Kashmir.
Sorrounded by snow-capped mountains and fearful forests inhabited by dangerous wild beasts, the temple naturally inspires travellers with a feeling of awe. The cottage of the priest and a few scattered huts of moslems are the only human dwellings in the vicinity. Generally, only Kashmiris pass pass through this locality and then only in certain seasons of the year. pilgrims from other parts of India seldom visit the place;
Jivanmukta so a visitor’s chances of meeting other visitors from outside the state are very poor. So far “from the maddening crowd’s ignoble strife,” the spot appeared particularly divine. We established our camp in a house near the main shrine. The weather was bitterly cold, but we found some relief by maintaining a steady fire, for there was no dearth of firewood.
The unique state of serene peace can be attained only in a non-dual state. So long as man recognizes an entity outside himself, so long as a world and a god exist apart from him, he cannot have complete detachment or absolute peace. Absolute peace can exist in nothing escept Brahman, which is the complete negation of duality. Sankara’s chief mission in life was to propogate against all opposition in the Vedic idea that liberation, which is absolute peace in its character, is Advaita Brahman, that is, one without a second, and that alone being the Truth, everythingelse is apparent and illusory. To fulfill this object of his life, Sree Sankara travelled all over India, including Kashmir. In the course of these peregrinations he visited the Sarada Temple, where he met and vanquished many learned disputants.
“Lo! Here comes Sankaracharya-the lion who tears all disputant-elephant into tatters. Spreading such report, the great spiritual teacher arrived at the southern door of the Sarada Temple. As he opened the door and entered to seat himself on the throne of omniscience, the learned men, in a state of consternation, stopped him. But Sankara overcame them all in a short time, though all of them were extremely learned, and thus fulfilled his desire; he boldly seated himself on the throne which only men of omniscience were entitled to occupy.”
Incredib Somnath Temple, Gujarat
Khujaraho Mandir, M.P
Temples of India
ble India Meenakshi Temple, Madurai, T.N.
Rameshwaram Temple, T.N.
Temples of India
Once upon a time
Muchukunda who too belonged to the ancestry of King Ikshwaku was the able
Commander of the Army of Devas in a series of battles with Daityas for a long time completely disregarding his family and personal health. Indra expressed his gratitude and asked him for a boon. As he was so tired and sleepy, Muchukunda asked Indra to let him sleep and the latter agreed especially because one Deva year was equal to three sixty five human years and that would provide Muchukunda ample rest. Indra also gave a boon that none should disturb his sleep and if somebody did so, that person would be burnt to ashes.
Muchukunda descended to Earth from Swarga and selected a Mountain cave
to sleep. Meanwhile, Vishnu assumed the Incarnation of Krishna and killed innumerable Forces of Evil on Earth. The most vicious of the Kings of the times Kamsa was killed by Krishna and the enraged King Jarasandha decided to uproot Krishna. Since he and his fellow Kings might not be able to do so, he sought the friendship of Kala Yavana the valiant and cruel Yavana King ; the combined army surrounded Mathura where his grand father was reigning under the care of Krishna. Just before the battle was to commence, Krishna left the Mathura Fort by a leisurely walk and Kala Yavana was puzzled and followed Krishna who entered a Cave. Kala Yavana too entered thinking that Krishna was a schemy person and he should be aware of his mischivous plans. The cave was pitch dark and there was no trace of Krishna. Suddenly the Yavana stumbled a human body and the latter growled with shouting anger. Muchukunda got disturbed from sleep and as he opened his eyes, Kala Yavana was burnt like a soft wood into a heap of ash, in keeping with Indra’s boon that who so ever disturbed Muchkunda would be burnt alive as ash.
Then Krishna made his appearance and Muchukunda recognised Bhagavan
who instructed the latter to move to the Ashram of Nara Narayana in ‘Badarikashrama’ to perform Tapasya till his attainment of Mukti. 31
Mission & Ashram News Bringing Love & Light in the lives of all with the Knowledge of Self
Ashram News Sept 2016 Autumn Blooms:
This monsoon season has
been good, not only for Indore, but for the whole country. The whole scene is green & colorful. The flowers are blooming & smiling, the birds are happy, and so are the people, esp farmers. Ashram garden is also in bloom.
Poojya Guruji is giving dis-
courses on the Mundakaopanishad for the Ashram inmates. This study is along with Shankar Bhashya, and right now the 2nd valli of the 2nd Mundaka is going on. This is a detailed exposition exclusively for the Ashram sanyasis only.
Hanuman Chalisa Satsang:
On 25th Sept the last Sunday of the month was the monthly Hanuman Chalisa Satsang. After lovely bhajans and chanting off HC, Poojya Guruji gave pravachan on thee 11th & 12th chaupayi of the chalisa. Hanumanji represents a devoted & dedicated mind, for whom nothing is impossible. 33
Mission News Gita Gyana Yagna, Lucknow
18-24 Sept 2016 Hariom Mandir, Lko Subs: - Amrutbindu Upanishad - Gita 9
Mission News Gita Gyana Yagna, Lucknow 18-24 Sept 2016 Hariom Mandir, Lko Subs: - Amrutbindu Upanishad - Gita 9
Sept 2016 35
Mission News Aashirwad & Bhandara, Lucknow Condolences for Smt Darshika Misra / Bhandara at Hariom Mandir
Mission News Hanuman Chalisa Satsang - at Ashram
25th Sept 2016
Forthcoming Gita Gyana Yagna @ Dutt Mandir, Jalgaon By : P. Swamini Poornanandaji From 13th to 19th Sept 2016
Gita Gyana Yagna @ SS Kendra, Bhubaneswar By : P. Swamini Samatanandaji From 20th to 26th Oct 2016
Programs Gita Gyana Yagna @ HSS Hall, Indore By : P. G. Swami Atmanandaji From 4th to 10th Nov 2016
Gita Gyana Yagna @ RK Math, Mumbai By : P. G. Swami Atmanandaji From 26th Nov to 2nd Dec
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