Monthly eMagazine of the International Vedanta Mission
Year - 23
Vedanta Sandesh - Sept 2016 1.
Message of P. Guruji
Tattva Bodha 8-10
Social Media 13-14
Gita Reflections 15-18
We Must 19-24
Incredible India Pics
Story Section 30-31
Ashram News 33
Mission News 34-37
Forthcoming Progs 38-39
Links 40 3
Monthly eMagazine of the International Vedanta Mission Sept 2016 : Year 23 / Issue 3
International Vedanta Mission Vedanta Ashram, E/2948, Sudama Nagar, Indore-452009 (M.P.) India http://www.vmission.org.in / firstname.lastname@example.org
Editor: Swamini Samatananda Saraswati
xq#iqaxo iqaxo dsru rs lerke;rka u fg dksÂˇfi lq/kh%A 'kj.kkxr oRly rĂ™ofu/ks Hko 'kadj nsf'kd es 'kj.ke~AA
O Sankara, you are the greatest of all teachers. I do not see any other as wise & enlightened as you. You are an embodiment of the sublime truth, and you take care of all your students with motherly love. O Sankara, Be Thou my refuge. Totakashtakam - 7 5
Message from Poojya Guruji
KNOWLEDGE Liberates, not EXPERIENCES Atma is not an object of experience, but has to be known. That which is an object of knowledge is: - something different from the knower. Atma refers to the truth of knower - every object of knowledge is limited, changing and even inert - only inert objects need to be ‘known’ or revealed - The Sruti also says that Atma is differnt from everything ‘known’ or even ‘unknown’ - Desire for experience reveals the desirer is contaminated with ‘enjoyership’ - So as long we ‘experience’ anything, we remain extrovert & conditioned - and experiences are just appeasement of our enjoyership However being free of all enjoyership, we can learn from every experience, and realize the truth of our Self. - The knowership of the knower comes & goes, but it is always Self-effulgent, so I am of the nature of ‘Chit’ it always ‘is’, so I am of the nature of ‘Sat’ I is always dear, so it is of the natue of ‘Anand’ Such a knowledge alone liberates. Om Tat Sat. 7
n the discrimination of the
five koshas, so far we have analysed the Annamaya and the Pranamaya koshas. The Annamaya is our gross body and attachment with our physical body becomes the Annamaya kosha. But the scriptures explain the atma of the Annamaya kosha is the Pranamaya. The Pranamaya is the layer of energy where various forms of energy enable various functions of the body and also bring about the good health of our body. Although this layer of our personality is a very important layer, the scriptures go on to say this is not the ultimate. The atma of the Pranamaya kosha is the Manomaya. Now lets see this Manomaaya.
eukse;% dks'k% d%\ eu'p KkusfUnz;iapda fefyRok Hkofr l eukse;% dks'k%A
What is the Mental Sheath? The mind and the five organs of perception together form the Mental Sheath. 9
The mind and the five sense organs
world. Mind is a conscious layer of our
of perception together form the mental
personality. Although there is an uncon-
sheath or the Manomaya kosha.
scious mind also. Mind is not our enemy.
It functions as per our bank of knowledge When we speak of the mind we
and impressions. We will see later that
speak of the conscious mind. At the con-
the mind is controlled and directed by the
scious level Mind is a flow of thoughts. It
intellect. Hence all that the mind needs is
is also a seat of emotions. Love, anger,
a good and right direction by the intellect.
jealousy, desire, compassion etc are all
Our convictions in the intellect is the di-
different facets of the mind. Identified with
rector of the mind. But we also experience
the mind I say ,â€?I am happy, I am sad, I
that sometimes the mind is not in good
am annoyed etcâ€?.
control of the intellect and some people
are more empowered by their mental Mind is defined as that instrument
conditionings than their intelligence. And
wherein there are desires to do something
more often even if the intellect directs the
or even not to do that particular thing. It is
mind the knowledge in our intellect is not
like an office wherein a situation comes,
authentic and correct. Therefore to have
is received and goes through a process
a healthy mind it is highly important to
â€˜before reaching the decision-making
have authentic knowledge in the intellect
bosses. The mind percieves worldly ob-
and the compatability of the mind and in-
jects through the senses. If the mind does
tellect should be equally good. Mind is a
not support the sense organs the senses
problem only when there are misplaced
cannot recieve any external stimuli. For
priorities. This is a result of ignorance.
eg. If I am walking on the street totally lost
One does not have the right guidance
in my thoughts I will not be able to hear
of life. We do not know how to prioritise.
the honking of the car coming behind me,
Mind is a very very powerful instrument.
or even if someone walking past waves
All sadhanas are practised at the level of
out his hand to me. Thus if the mind is
the mind. Bhakti, yoga, japa etc. One who
alert my actions and responses will be
purifies the mind he alone is blessed by
alert and awake. If the mind is dull my ac-
god and knowledge. A pure mind alone
tions and responses too will be dull.
is loved by god. This mind is so powerful
that it does not come under the control of Be considerate to the mind:
anyone. To control the mind one needs to
look up to and understand the controller
One needs to understand the mind.
It is said, one who wins the mind wins the
of the mind and that is the intellect.
Quotes Your relationship with yourself sets the tone for every other relationship you have. If you are unwilling to question your beliefs you will never know whether you are following truth or lies. Whenever you can find time for just being, drop all doing. Life is art in the purest form. Before Truth can set you free you must first recognise which lies are holding you hostage. Wise men are not always silent, but they know when to be. Simplicity is not a simple thing. You are confined only to the walls you build yourself. Respect yourself enough to walk away from anything that no longer grows you. \ rRlr~
Mail from Poojya Guruji Devatas Hari om! The principle of Devatas is unique to Hinduism. When you come to appreciate its truth, then you realize that ‘devatas’ are a fact of life, and wonder how come this obvious & divine principle could not be appreciated by others. Ishwar is one, and devatas have to be many. Many people do not understand this amazing principle and thus not only get confused but in their ignorance even cast aspersions on this ancient & amazing religion & its philosophy. Devata’s are those divine manifestation of consciousness who control specific powers of nature, and thus bless one & all in ‘all’ their endeavours in their respective fields. Prakruti is inert so when we see the awesome order in everything of the creation, then it is not only easy but logical too that there is some intelligent conscious power behind it all under whose beck & call everything is working. The main master is Ishwara - the pure, non-duual & infinite consciousess, and the devata’s are as though his instruments to reach out right to the grass root level. Devata’s are blessed souls, the chosen ones, and they manage the world & its jiva’s as per the laws laid down by Ishwara. There is a whole pyramidical hierarchy in these Devata’s who are blessing us to see, hear, feel, think etc. However, they just provide the faculty and not directly the knowledge & wisdom. That department is of Shastra’s & Guru. Whatever be our sankalpa devata’s help us to fulfil them. So we are definitely highly gratified towards these unseen behind the screen powers. When Bhagwan Sri Ram was planning to cross the ocean to go to Lanka, he first prayed to Samudra Devata to give them the way, but his prayers remained unanswered, finally he manifested, and an amazing dialogue followed. Samudra Devata respectfully told Ramji that being the ocean and following the dharma laid down by the Ishwar himself is his dharma, and that is what he is following deligently. Yet if God feels that he should transgress his dharma then so be it, he will willfully do that, and he asked God to re-think about his wish. Ramji was very happy to hear his views and devotion. That’s what the devatas do, they make everything abide in their respective dharma, and thus the world in totality runs beautifully. Love & om, Swami Atmananda
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 Karma ? ( fde~ deZ \) 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? 16
Gita Reflections Further to the questions Arjuna asks in the begining of the eigth chapter he requests Sri Krishna to tell him about what is Karma to which the Lord repliesBhootbhava udbhavakaraha visargah karma sangyitaha...which means-what is known as karma is an offering which causes the production of bodies for the beings. The subject of Karma is of such utmost significance that no chapter in the Gita goes without having discussed about Karma. Sri Krishna says that even the wise men often get deluded regarding the subject of Karma. But it is so important to understand it that our spiritual journey cannot begin without passing through this phase of performing actions. Karma is not only a means to bring about worldly welfare but it is the most important tool in preparing the mind for deeper knowledge about the Self. Performance of action in a righteous way brings about a subtle and pure mind. This mind set alone is the most fertile soil to sprout the seeds of knowledge. Let us understand what is Karma? What is Karma? Is some mere activity or movement of the hands and legs called karma or does it have some deeper implications. Karma or performance of any action is not just the movement of our hands & legs, but it points out to an action performed with a deliberate conscious effort. This is the reason why the scriptures say that animals do not perform actions. Animals seem to work so efficiently yet their actions are
not technically called as actions because animals live as per their instincts, as per their programming. They do not have the freedom to take a resolve, discern a goal and choose to perform the action in one way or the other. They simply live as per their physical and mental programming. On the other hand, man alone has the freedom to either perform an action or not perform it or perform it another way. Understanding the concept of Karma not only helps realise worldly goals but it also opens the doors to Self knowledge. The tragedy is even though man is constantly working yet he neither understands the meaning of Right Action nor is he able to peform actions in the real sense. Most often even the human kind respond and perform actions as per their conditionings and habits. The only difference that appears to be between an animal and a human being is that animals are programmed by god and a human being's conditionings are built up in his family and society. These conditionings and learning from his environment soon become his likes and dislikes. If Man performed his actions in the right manner as per the teachings of the Gita one would be on the way to the path of mental purity and liberation. It is the glory and utmost importance of action that Sri Krishna in the Gita gives us an art of performing action called the Karma Yoga. Not a single chapter in the Gita goes without showing us the significance of this art of action or Karma Yoga. Here too when Arjuna comes up with a series of questions one of the most important question is 'What is Karma'? In this section
Gita Reflections of the eighth chapter Sri Krishna gives a very crisp reply to this question regarding karma. 'Bhoot Bhaavah Udbhav Karah Visarg' is action with the spirit of offering. Like an offering made in a yagya or puja. An aahuti or offering made in the fire of a yagya is an offering made to God. It is done with utmost love, devotion, discipline, selflessness, creativity and dynamism too. All these attributes in the field of action bring about a connection with God invoking mental attributes of equipoise . It is not a mechanical action based on some conditionings or individual likes and dislikes. It is featured by a resolve. There is a sensitivity in the action not only towards the performance of the action but also towards totality. Another important thing is that one who truly performs actions he lives in the present and one who reacts he lives as per past conditionings and memories or he lives in the imaginary world of the future. Are we sensitive to the present moment? The significance of the past is to learn lessons from it and improve the present. Likewise one should surely discern a goal for the future but ultimately the performance in the present moment alone will carve out the future. Otherwise a person attached with the future will not even be available in that moment and will again look for something more better in the future. Such a person continues to look beyond the horizon. More importantly a person too anxious about the future reflects an egoistic personality who does not have faith in God and has taken all the burden
on himself. Such an egoistic person will forever be burdened by his situations all by himself. One needs to discriminate between one's role as a Jiva and that which is the domain of Ishwara. Ishwara gives us situations and the Jeeva responds to the situation. When an action is performed nicely the fruit of the action too will be nice. Joy of action is long term where as the joy of the fruits of action is extremely momentary. Take the pleasure of creativity, integrated involvement of performance & of lovingly performing the action. Enjoy the action. Tulsidasji who penned the great epic 'Ramayana' says that the creation of Ramayana is entirely my pleasure. Writing it is my pleasure and it is an expression of my pleasure as well. An action with the spirit of offering or Karma yoga is an action that has life in it, which has freedom in it. Sri Krishna says that know such a way of performing actions which blesses as the kamdhenu cow. Kamdhenu cow is a celestial cow who can fulfill any wish that a person has. So too karma yoga has the power of bringing about anything. Any person with a determined resolve and a righteous attitude can make the impossible possible. It is performing an action with an attitude of yagya bhava. Devatas are constantly blessing us. When one performs to offer the devatas and the devatas bless us in return this is an offering, a yagya bhava. This attitude in the art of action is reflected in this sloka.
We Must Prepare Ourselves for Great Actions
P.P. Gurudev Swami Chinmayanandaji 21
Enthusiasm is the very fuel in all great men. By inexhaustible ardour for what-
ever they undertake to accomplish, they generate an extraordinary drive for action. In spiritual selfimprovement, and in serving the nation in its cultural and spiritual aspects, the workers and the missionaries must discover in themselves the secret of invoking this trajectory force of true and flawless enthusiasm.
Pessimists have no enthusiasm at all in anything they do. They always consider
life empty, men hopeless, situations tragic and circumstances ever diabolically against them. They complain, groan and sob at life. They are angry with every one around them, against everything that is happening, opposed to every dream, unwilling to act, negligent in duty, buried in their own imaginary sorrows and defeats. Such people can discover no enthusiasm even to live. As opposed to these tragedy-dreaming pessimists are the hopeful, cheerful, dynamic and brimful-enthusiastic optimists. Optimists generally are of two kinds the wise and the otherwise. An intelligent optimist believes that the world ever tends to be good and beautiful and he diligently works to make it so. He has an innately sweet disposition, refined through careful cultivation of looking for only the good in life, and he finds what he seeks! Every successful discovery expands his enthusiasm to search for more, and he thus goes from joy to joy, gaining in himself and giving to others, achieving for the world and sharing with all. His enthusiasm not only supplies him with a secret pep in his own life, but by its spirited contagion he comes to thrill all around him with his sunny nature and ardent warmth in work. Even when, with full optimism and good cheer we work, most of us detect our zeal languishing now and then, and some of us have a cruel knack of leaving the field at once strewn with its half-done efforts, and of searching elsewhere for some new springs of enthusiasm. When this is repeated we are apt to find, at the end of our life, a vast desert-land of half-hearted acts, partial accomplishments, unfinished programmes, all littered with
We Must miserable failures, tearful losses altogether a sheer, dreadful waste. In such people the flow of enthusiasm is not constant only because they are too impatient. The really-great have both the enthusiasm to work and the good sense to wait. Their fervour to work consistently and their patience to await the harvest keeps them all the time intelligently confident and optimistically sure that right results will follow right efforts everywhere in life. Under these attitudes, enthusiasm never sinks in their bosom but it sustains them through all their trials and exertions, threats and challenges, doubts and despairs.
Patient self-application with all enthusiasm in a joy ous mood of healthy optimism
is the secret â€˜plan-of-actionâ€™ of all great men. Life is a death-long discipline. Constant and alert vigilance over our own thoughts and actions is the stiff price we are compelled to pay for the greater achievements and finer accomplishments in life. Introspection adds polish and verve to our attentive personality to detect smartly the rise of false thoughts, dangerous moods, careless words and inglorious actions. Our alertness gives us the poise to discern whenever we go wrong and the calm courage to correct it. Once we have caught the melody of life and its unerring rhythm, the personality in us becomes fully tuned up and ready to initiate great activities. Without such adjustments, and without deliberately cultivating this inner deftness through conscious discipline, any servant of society will bring but more confusions, invite but more sinners, attract but more distress into his fields of endeavours. A missionary must be perfect in this unavoidable ripening before he can hope to be successful in serving Sree Narayana1 in the community.
Prayer, regular and ardent, ending with deep and steady meditation alone can
unfold enthusiasm, patience and the inner sharpness to detect and avoid false tones in thought, word and action. Through prayer and meditation, let us come to feel our one-
We Must ness with the Infinite Lord. Consciousness of the Presence of the Supreme Power in ourselves need not neccessarily spell egoism. Our mental assets must be as real and as readily available for our enjoyment as our money, lands and other material prosperity.
Let us recognize and feel the inexhaustible Power in the Selt. Let us thereafter
apply it entirely, with patience and enthusiasm, to the great and worthy purpose of reviving our culture among our people.
Let us not worry for the recognition or for the reward, but let us be more anxious
for the quality of our work We Must.
Let us realise that work is rendered joyous by the very beauty of patient and per-
fect performance We Must.
Let us purify ourselves for great actions, through prayer and meditation, regular
and sincere We Must.
- 24 -
Jivanmukta Wandering In Himalayas
48 The Temple of Sharada Part-3 The Journey to the Temple
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 To reach Sharda Temple a pilgrim has to pass through paddy fields, small villages and rich orchards, and cross streams, big and small. In this way one covers 60 or 70 miles before reaching the temple. The road stretches over a big plain, so that the traveller tends to forget that he is journeying in the Himalayas. To create an extensive plain with plentiful water, thick with green vegetation, in the heart of a mountaineous country, full of ups and downs, is but a joke for the almighty. When we come to fine wide plains and beautiful lakes at the top of mighty masses of rock, we cannot but wander at the greatness of his creation. On seeing a building, it is natural we remember the Architecture and his skill. Similarly, when we notice the marvellous variety
Jivanmukta innumerable things untouched by human hands among the HImalays, we involuntarily turn to the Supreme Architect. If artificial beauty attests the aesthetic sense of man, natural beauty proclaims the power and skill of the Supreme Being. After crossing many lovely plains, the pilgrim reaches a very high range of mountains which is extremely difficult to cross. From the valley called Rudravanam at the foot of the mountains, he has to journey 30 miles more northward along a very difficult route. When I reached the place it was May-June, and I knew the snow could not have melted leaving the path open; yet, the joy of adventure led me on. I began to climb. A Brahmachari in my company brought up the rear. Before noon we reached the top of the mountain. From there we got a glimpse of the landscape all around. It was indeed a beauiful sight; everything was covered with thick snow. We were now in a fix. The eager desire to reach the holy presence of the Mother pulled me forward; at the same time, a natural tendency to avoid rashness urged me to beat me a wise retreat. We were bold and yet timorous. Timidity in the face of overwhelming odds is not a bad quality and we were not , therefore, ashamed of our lack of reckless courage . We began to vascillate. Not knowling what exactly we should do next, we sat down on the top of the mountain, wondering how the mother of the Universe would come to our rescue. Just then we caught sight of ten or twelve travellers coming up after us. Having reached us, they sat down. They too seemed bewildered by the sight of one endless stretch of snow, but our presence, seemed to revivetheir spirits. They were not pilgrims, but muslim workers proceeding to the interior of the region in serch of employment. Being new to the area, none of them could tell us how far the snow extended. We decided to go forward. I got up and, trusting to mercy of the Holy Mother, led the way. The others followed. It was extremely difficult making our way down the slippery slopes. Sometimes we slipped and fell, but by the grace of God we crossed the stretch of snow, which was only a mile long, in a short time. Then we crossed seemingly impassable ridges and tablelands and forced our way through frightful forests until sunset and at last arrived at the banks of the Krishna Ganga, a tributary of the Jhelum. We rested there during the night , and resumed our journey in the morning, walking along the bank of the river. Having walked seven or eight miles and crossed over to the other bank along a shaky, dangerous rope-bridge, we arrived at the Sharada Temple by five oâ€™clock.
Incredib Dal Lake, Srinagar
Lonar Crater Lake, Maharashtra
Lakes of India
ble India Hussain Sagar Lake, Hyderabad
Naukuchia Tal (Lake), Nainital
Lakes of India
Kubera and Ravana
Once upon a time
The fabulous city of Lanka was built by Vishwakarma and the Rakshasas,
the demons of Indian mythology, got hold of it. For some reason or another, the Rakshasas annoyed Vishnu who decided to attack the city. The evil ones fled because, although Lanka was the best fortified and richest city in the world at that time, they feared that it was still not safe enough against an attack by a god of Vishnuâ€™s stature. At this time Kubera, always the opportunist, took over the ghost city and settled there with his own attendants. This was not for long for as soon as Vishnu was pacified, the Rakshasas became determined to get their city back from the deformed god. They sent a beautiful maiden to seduce Kuberaâ€™s father. She succeeded and from their union was born the three half-brothers of Kubera. Ravana, like quite a few notorious Rakshasas before and after him, performed stringent austerities which earned him the boon of invincibility from Shiva. With this boon he ultimately defeated his own half-brother Kubera and got back the city of Lanka for his people, the Rakshasas. After the loss of this luxurious asset Kubera approached Vishwakarma with the request of creating a residence for him. The builder god conceived for him a palace on Mount Kailash, in the Himalayas. The opulent palace was an appropriate abode for Kubera as it was in the north, the portion of the globe of which he was the guardian. Of course, as guardian of the treasures of the gods and the nine Nidhis, special treasures of indefinite significance, Kubera had for himself the most splendid city in the world on Mount Mandara, a mythical mountain in the Himalayas. Within this city, Alakapuri, is the most beautiful garden in the world, Chaitraratha. Both are a part of the many sybaritic possessions of Kubera. 31
Mission & Ashram News Bringing Love & Light in the lives of all with the Knowledge of Self
Ashram News Aug 2016 Balvihar Children present a Drama:
On 8th, the 3rd Savan Somvar, & also the birthday
of P. Swamini Amitanandaji, a special jhanki of Bhagwan Sri Gangeshwar Mahadev of Neelkatha was made. Balvihar children presented a drama on this theme by enacting Samudra Manthan scene. (Album)
On 15th Aug, the last Savan Somvar, Shivji was decorated in tricolor, and all the Ashramites and some devotees together hoisted the tricolor on the Ashram terrace and also sang the National Anthem.
A six days Vedanta Camp was organized at Ashrram from 20th to 25th Aug. Campers from Lucknow, Ahmedbad, Nagpur & Mumbai participated in it. Main discourse was on Panchakosha Viveka Prakarana of Panchadasi (Chap-3).
Sri Krishna Janmashtami Celebs:
Janmashtami was celebrated on 25th Aug at Ashram. Prog started with Gita Chanting. Later more than 40 devotees took part in Vishnu Sahasranama Archana. Later after a Flute recital prog and Vedic chanting, the janam of Krishnaji was celebrated.
Hanuman Chalisa Satsang:
On 28th Aug, the last Sunday was the monthly Hanuman Chalisa Satsang. The program started at 6.30 in the evening with Bhajans. Then was the chanting & Pravachan by Poojya Guruji on 11th chaupayi Laye sanjeevani.... 33
Mission News Gita Gyana Yagna, Bharuch
1-7 Aug 2016 Subs: Kathopanishad 1-1 & Gita 1 Pritam Community Hall
Mission News Gita Gyana Yagna, Bharuch 1-7 Aug 2016 Subs: Kathopanishad 1-1 & Gita 1 Pritam Community Hall
Aug 2016 35
Mission News Vedanta Camp, Indore
Sub: Pancha Kosha Viveka (Panchadasi - Chap-3) / Three Gunas in Gita
20th to 25th Aug 2016 at Vedanta Ashram, Indore
Mission News Janmashtami Celebrations at Ashram
Forthcoming Gita Gyana Yagna @ Hari om Mandir, Lucknow By : P. Swamini Amitanandaji From 18th to 24th Sept 2016
Gita Gyana Yagna @ Dutt Mandir, Jalgaon By : P. Swamini Poornanandaji From 13th to 19th Sept 2016
Programs Gita Gyana Yagna @ SS Kendra, Bhubaneswar By : P. Swamini Samatanandaji From 20th to 26th Oct 2016
Gita Gyana Yagna @ HSS Hall, Indore By : P. G. Swami Atmanandaji From 4th to 10th Nov 2016
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Sept 2016 issue of Vedanta Sandesh, the English monthly eMagazine of International Vedanta Mission, containing inspiring and enlightening ar...
Published on Sep 1, 2016
Sept 2016 issue of Vedanta Sandesh, the English monthly eMagazine of International Vedanta Mission, containing inspiring and enlightening ar...