Vedanta Sandesh - Dec 2011

Monthly eMagazine of the International Vedanta Mission Year 17

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Issue 6

In This Issue

1.

Vedanta Section:

Atma Bodha - Shloka-37

2.

Letter Section:

Atma is not Inert Object

3.

Siddhanta Section:

Vyasti & Samashti

4.

Story Section:

The Bold Beggar

5.

VM Programs:

Mission / Ashram Progs

From Poojya Guruji

Vedanta Sandesh Spreading Love & Light

Monthly eMagazine of the International Vedanta Mission Sharing the message of Vedanta and Sanatan Dharma

Dec 2011 On the Net since 1995

Started by:

Poojya Guruji Sri Swami Atmanandaji

Editor:

Swamini Samatananda

Published from:

Vedanta Ashram E/2948-50, Sudama Nagar Indore-452 009, India

Web:

www.vmission.org.in Email:

vmission@gmail.com

Hari om!

Bhagwad Gita is the only scripture in Sanatan Dharma, whose Jayanti is celebrated every year. This tradition is to highlight the profound importance of Bhagwad Gita in our day to day life. To appreciate the exact message of Gita we need to bring to our mind the problem being faced by Arjuna. Arjuna and all his team were people who were sincerely committed to Dharma. They sincerely believed and lived a righteous life to the best of their ability & understanding, and were inspired to base their kingdom too on the lines of Dharma. Dharma is basically that which is right - for the well-being of all; and all the philosophers, rulers and judiciary the world over know how tricky and relative this subject is. That which is right for one person may not be right for another, and this also changes even for that person under different circumstances. Still, in order to tread this path of righteousness, some simple systems are given to discern that which is right, like "Do unto others as you wish that they do unto you". We have so many quotes in our scriptures to that effect. We also have traditions and other scriptures helping a person discern that which is good & truly right. Yet those who sincerely tread this path know very well that there are times when, inspite of all our knowledge & commitment, we seem to stand at some cross road, where both the options seem to have some merits as well as demerits. Yet the person still wants to sincerely do that which is right. This was where our friend Arjuna stood on the battle field. He basically had no fears for the war as such, but his concern was only about doing that which is right. He wondered, how can raising ones hand against our highly reverential elders & relatives be right? Yet he knew that because of their own personal reasons these very people were helplessly siding with the evil & selfish rulers. So what was really right under the circumstances. He shivered to even think that he may inadvertently do that which was wrong, and that also in the name of right. It is this helpless & incapacitating state of mind which leads to grief, and this subsequently leads to wrong decisions, failures, stress and even diseases. This is a universal problem and as Bhagwad Gita addresses this topic, it has a universal appeal & relevance.

So what does Bhagwad Gita prescribe? Firstly, let us realize this fact that 'right' is not any particular action whatsoever - even if they are values like non-violence or even truthfulness etc.; it is basically an attitude borne out of well-being of all concerned. It is a response of a righteous person who is conscentious, compassionate and a true well-wisher of all. It is a response of someone who has risen above their sense of individuality & self-concern. No doubt such a person will definitely appreciate the importance & beauty of values like non-violence etc, yet we know that there are times when we cannot be obstinate in the name of these values. The motivation is still higher & subtler, and that is - the love & well-being of all. We may have to be harsh with a dumb & stupid persons if they appear to be a threat to others & even themselves. So it is all relative. What Bhagwad Gita prescribes is to help us rise above our sense of individuality, and thus have the capacity to objectively see any situation. Whether it is Bhakti, Dhyana or Gyana - all are aimed to help us realize the truth of this individual and life on the whole so that we can see everything in right perspective. A person who knows the truth of his self and life shall alone have the capacity to objectively look at everyone & everything in a detached way and thus take the right decisions - at all places & time.

Love & om,

Swami Atmananda

Atma Bodha - Shloka 37 Vedanta Section

Assimilation of Knowledge liberates In the last three slokas the Acharya gave some pointers for nididhyasanam. Very sincere and deep contemplation on these pointers culminates in the knowledge of the Self. All the pointers negate our previous convictions of the Self to unfold that which is the real nature of the Self. All spiritual students must consistently practise contemplation on such pointers to strengthen one’s conviction of Self knowledge.

The Nidhidhyasanam process ensures our total identification with our real Self, the Atma (or, the Brahman) and its innate, intrinsic Nature. This process is taken up not as some one who is trying to look at Atma and its nature as an outsider, but as one who is himself the Atma (or, Brahman). These pointers for nididhyasanam are propounded to bring about the akhanda brahmakar vritti. This Meditation is, on the Meditator himself. In the next sloka the Acharya is again restating the nature of the Self as that of Brahman.

37 Evam nirantara abhyastaa Brahmaivasmeeti vaasana Harati avidya vikshepaan rogaaniva rasaayanam.

Evam: Thus; nirantara: constantly or incessantly; abhyastaa: practised; Brahmaivasmi: that i am verily Brahman; iti vaasana: the conception or inate inclination; Harati: destroys; avidya: ignorance; vikshepaan: the distraction of ignorance; rogaaniva: like diseases; rasaayanam: the medicine.

The conception, ‘I am verily Brahman’, thus incessantly practised, destroys the distractions caused by ignorance, just as an elixer or medicine cures diseases.

Evam nirantara abhyastaa In the whole process of awakening the scriptures give us a well defined method to be followed by a seeker to awaken in the nature of the true Self.

This pattern is of Shravana, Manan & Nididhyasan.

Shravan is gaining knowledge of the SELF, then manan is practised for resolving any doubts that arise in the mind after shravan and then In Nididhyasan one not only retains the awareness of Brahman by way of meditation and contemplation on one’s real nature, but it is a process by which one overcomes habitual tendencies of identifictaion with the Anatma borne of our deep rooted impressions on the mind, not ony of this birth but of the innumerous births in the past . One may gain knowl edge and bring about the awareness of the reality Vedanta Sandesh - Dec 2011

of the Self, but this awareness can be disrupted by the strong impressions in the unconscious mind. By constant practise of Nididhyasan one overcomes such habitual tendencies until this awareness becomes a part of the unconscious mind too and becomes a natural state of the self.

In this part of the sloka the Acharya says ‘Evam’ i.e. thus as explained in the previous three slokas the continuous contemplation and practise i.e. nididhyasan of the conception that ‘I am Brahman’ is the door to direct knowledge. A spiritual aspirant need consistently and seriously contemplate on the various pointers given to us by the scriptures.

The Upanishads say that awakening in the Real nature of the Self is as serious a task as changing the flow of the river into the opposite direction. It is

dissolving the deep rooted identification of the Jiva with anatma which requires a lot of clarity & strength.

This journey of enlightenment cannot be taken lightly. Every moment an aspirant must eat, sleep, drink the awareness of the Self as Brahman. This is not only practised when on the seat of meditation but also every moment of interaction with the world, its objects, relationships, while experiencing objects, whilst performing actions, at all times. A continuous practise of the knowledge brought about during shravan n manan steadies one in his own natural state of pure existence, self effulgent & blissful state.

Brahmaivasmeeti vaasana ‘I am Brahman alone’ this vasana or inate inclination is brought about by the practise of Nididhyasan. As of today ‘I am a Jiva; a limited being is our inclination. This sense of limitation reflects in all our values and our interactions with the world outside. Vasana is a strong deep rooted impression in our minds which is brought about by our own convictions and understanding of the Self and the world. Vasana is that conditioning which if noursihed over a period of time, it strengthens and makes home in the unconscious mind and reflects in all our interactions, our responses, our likes and disikes. All our actions are based upon the kind of vasanas that dominate the deeper layers of our personality. Here the Acharya says that through the constant awareness of this knowledge let the thought of ‘Aham Brahmasmi’ become such a deep rooted inate vasana that this conviction and direct knowledge alone reflects in all our actions and responses as a self fulfilled, complete and blissful being. Let this reflect as my basic nature. A self satisfied being who does move out into the world as a seeker with a begging bowl but rather whose hand stretches out to serve selflessly out of fulfillment, joy and love discovered within. No adverse conditions can deter such a person from his blissful nature, no individual likes and disikes can rule such a person but when in the world, he lives like a Master of the objective

world and his body. mind & intellect. When alone, he revels in his calm and blissful nature.

Harati avidya vikshepaan Such a deep rooted, direct knowldedge destroys ignorance and its resultant misconceptions. The scriptural Masters reveal two fudamental causes of samsara which are ignorance and vikshepa (wrong understanding). In the first place we are ignorant about ‘Who I am’, and not knowing the Self I imagine myself to be the Body, mind and intellect at its face value.

This misapprehension of the Self as a body is a superimposition of a limited Self on the limitless nature of the Self by a hasty unthoughtful entity who has not been poised and thoughtful enough to see the truth.

The tragic journey of such an ignorant fellow thus begins when he pays the price of his ignorance and misapprehension with constant seeking, pain, misery, momentary pleasures and an endless journey into samsara.The Acharya says the direct awareness of knowing the Self as Brahman and a steady awareness of the knowledge destroys ignorance and its vikshepa lock stock and barrel.

Rogaaniva Rasaayanam: The Acharya again give us a very apt example to explain this. He says just as medicine roots out the cause of illness and re-invokes a fresh healthy and happy self so too knowledge roots out the cause of ignorance n misapprehension.The truth is that just as any disease is only due to some external factors and is not natural and that good heath is brought about simply by eradicating these factors, so too, basically I am Brahman, rest all identities are born out of ignorance which is the nature of illness. This cause too is due to certain circumstances and can be removed.

Once knowledge is gained and this realisation is brought about that I am not a small limited entity but the substratum of the whole cosmic existence, it roots out the basic cause of ignorance and dellusion thus curing one of all the pains of such a choking and transmigratory existence and illness - the Bhava-Roga.

Birthday of Poojya Guruji - 15th Dec Birthday is not of Atma but of body. Atma is unborn and has no death either. Birthday is for the celebration of this amazing gift of human life & body. The potential of human life is infinite, not only to awaken to the truth, but also to serve all.

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How the poor live?

One day, a father of a very wealthy family took his son on a trip to the country with the firm purpose of showing his son how poor people live. They spent a couple of days and nights on the farm of what would be considered a very poor family. On their return from their trip, the father asked his son, “How was the trip?”

“It was great, Dad.” “Did you see how poor people live?” the father asked.

“Oh yeah,” said the son.

“So, tell me, what did you learn from the trip?” asked the father.

The son answered, “I saw that we have one dog and they had four.

We have a pool that reaches to the middle of our garden, and they have a creek that has no end. We have imported lanterns in our garden, and they have the stars at night. Our patio reaches to the front yard, and they have the whole horizon. We have a small piece of land to live on, and they have fields that go beyond our sight. We have servants who serve us, but they serve others. We buy our food, but they grow theirs. We have walls around our property to protect us; they have friends to protect them.”

The boy’s father was speechless.

Then his son added, “Thanks, Dad, for showing me how poor we are.”

Vedanta Sandesh - Dec 2011

Letter of the Month

Atma is not Inert Question: Hari Om

Knowledge is all about being aware of the truth of what is, while Yoga and Bhakti aim to Different change the mind for behavior's the better, so are because ofthey mind, technically fall in theits category of with different karma, working to thoughts & change something. emotions.

Change For knowledge even the mind and a sankalpa to we change anything is can change our an impediment, behavior. because then our - Poojya Guruji priorities change from knowing what is to working for what should be.

- Poojya Guruji

Copper reacts with sulphuric acid and transforms to copper sulphate and water (always). Salt get dissolved in water (always). Salt is not soluble in oil (always).

Water stored in two different mud pots is cool.

However the same atma (pure - na punya papo mama) in the same composition (human body / bodies) makes different behaviour. (without athma the body / mind can not behave). Here though the bodies are different but the composition of elements are the same.

Why? Thanks.

A Tattva Bodha student from Singapore _______________________________________________________________

Answer: Hari om !

One, Atma is not a chemical, so it has no such reactions with body or mind complex. It can at best be compared with Space, in which everything exists, yet which remains unaffected by any chemistry happening at the level of various elements & chemicals - inside it.

Two, this all-pervasive, space-like 'Atma' is of the nature of consciousness, and thus from this point of view is comparable to Sun, which by its very 'presence' enlivens the various solar instruments.

Three, different behavior's are because of mind, with its different thoughts & emotions. Change the mind and we can change our behavior.

Love & om Swami Atmananda

Page # 7

(Individualistic & Cosmic)

Vyasti & Samashti

Life can be seen from two points of view. One is ‘Vyashti’ which is the individual point of view and the other is ‘Samashti’ the totalistic point of view or from the point of view of God. As a human we all have the freeom to live life as per our own convictions and view points but never the less any kind of attitude of living life brings about its own consequences. Let us see the essence of each of these outlooks to life and thier relative consequences.

VedantaSandesh Sandesh- -Dec April2011 2009 Vedanta

Vyashti or the individualistic attitude, borne of Rajo guna reflects a predominant concern of the Self and all its achievements. Even though all of us have and need to cater to our personal desires, achievements and ambitions too, but an attitude that reflects an extreme concern of Selfish interests to the extent that it not only brings about insensitivity towards others but the person also does not hesitate to make others a stepping stone to fulfill one’s own requirements and ambitions. The slogan of such a person’s life is ‘Me & Myself’. Everything this person will do will be inspired by personal interests. An individualitic person may also be very ambitious and hard working, he will slog day and night to reach the heights he dreams of, but in the process there are chances that not only does he work for fulfilling his dreams but others in his family and society too will pay a price for it. This kind of an attitude is an individualistic approach to life. The consequences of such a vision towards life will be as extreme too. Even though an individualitic person may reach great heights or may not reach too but the mind of such a person will get more insensitive & inert, he will soon become isolated devoid of love from others and will neither have the love for others around. His achievements will make him arrogant and egoistic. Failures in the life of such a person will shatter him and life will be a constant worry borne out of insecurity and fear of losing everything that has been attained. Life for an individualistic person will be a roller coaster of a bloated and shattered ego.

On the other hand there is an attitude of ‘Samashti’ living. Samashti means ‘totality’.

Living life with a samashti vision is tuning your self to the totality. A person with a totalistic attitude not only looks after his peronal desires, requirements and ambitions but he also takes into consideration the welfare of others, his family, society, country and the world around. Such a person is a sattvik person. On the one hand where vyashti attitude is ‘self-centric’, on the other hand totalistic attitude is ‘God-centric’. A person of this approach does not see himself in isolation but sees himself as a part of God’s creation where in all are connected to each other by a common creator. He is sensitive, loving, and considerate to the requirement and happiness of others around. Life can never be lived in isolation and nor can we view one individual in isolation. Every small or big action performed affects not only the performer of the action but it influences the life of various people around him, society at large and even nature. Lets simply take an example of a traffic system. We all experience that because there is an organized traffic system that is why we can move and drive around from one place to another safely. A place where people follow the rules of driving, there the vast network of traffic flows smoothly and safely. If at all there is a failure of such a system then one can imagine the chaos, commotion, Page # 10

confusion, and danger that can come about. Now although such a sysytem is created by the civic authorities it then becomes a responsibiity of the citizens to practise it. A person who keeps in mind the safety of himself and the others tunes himself to the whole traffic system. Similarly in life too, if one wishes to see harmony, peace, love and happiness within himself and others too, then no action or decision can be taken standing on an island. In various situations and their decision making too sometimes situations are conducive to us and sometimes they are not. At times keeping aside one’s self interest for the happiness and welfare of someone else becomes the need of the hour. This is what we call as tuning oneself to the will of God. Living a God-centric life. Seeing a universal connection of the Self with others. This is also the objective of Upasana or devotion. Faith & devotion to God brings about a Samashti drishti or Totalistic vision.

Thus vyashti & samashti are two ways of looking at the world. It is a previlage to be a human being and as a human being one should aim to slowly expand his or her vision so as to embrace all people around, animals, birds and all in nature. However, one thing should also be understood that even though a totalistic view point brings about relatively greater virtues, love & peace, but this cosmic view also is not the absolute view. The very usage of these words together shows their relativity, both are interdependent, and require the existence of each other for their own existence & identity.

Totality implies the sum total of all individuals, and individual is a unit of total. This division comes into existence only after we identify with our body-mind-intellect (BMI) complex, and thus bring about an identity which is different from the whole. Living in a relative dimension is always featured by limitation & dependence, and thus there will always be absence of total satisfaction. Freedom from such seeking, limitaton and dependance is only by directly knowing that which is absolute. In order to know that which is absolute one should discover an identity which transcends and yet pervades the existing identity of one being this BMI complex. By the knowledge of Vedanta one should learn the art of detaching oneself from this complex and then realizing that which exists beyond.

Knowledge of the Self frees one self from the shackles of relative existence and awakens one to that state of existence which is free from all seeking and limitation. But this journey begins by first tuning the individual self to the totality, and then alone work to awake to the one non-dual absolute truth. A person having samashti drishti alone is qualified to go into the secrets of the knowledge of Vedanta which reveals to us the absolute truth.

Handling Problems: The Other Side A Father was reading a magazine and his little daughter every now and then distracted him. To keep her busy, he tore one page on which was printed the map of the world. He tore it into pieces and asked her to go to her room and put them together to make the map again. He was sure she would take the whole day to get it done. But the little one came back within minutes with perfect map.

When he asked how she could do it so quickly, she said, ‘Oh Dad, there is a man’s face on the other side of the paper. I made the face perfect to get the map right.’ she ran outside to play leaving the father surprised.

Moral : There is always the other side to whatever we experience in this world.

This story indirectly teaches a lesson..whenever we come across a challenge or a puzzling situation, look at the other side… You will be surprised to see an easy way to tackle the problem.

Page # 9

I am the Captain of my Soul

I decide wat I am to be never would be the one who would be held down by the chains of time no man, no fear no superstitions, no tears would pull me down into where I came from.

I need nothing, nothing, but my soul nothing, but my will, nothing ,but myself to take me up to where I have to get.

Doesn’t matter what it takes or what I have to do even the torments of hell, the fierce winds, the raging tides, I would withstand them all.

I would destroy an army, an army of a million lies walk over the faliures like men who never give up n climb over mountains of difficulties, break through the dams of uncertainty, face the darkness just to be who I am.

I am the captain of my soul and I decide my fate I choose to be what I m -by Nideesh

Vedanta Sandesh - Dec 2011

Stories by Sages

The Bold Beggar from Chhandogya Upanishad

on p u e Onc me ... a ti

Once there lived two Rishis known as Shaunaka and Abhipratari. They were the worshippers of Vayu or the wind god. On a certain day at noon they were about to begin their lunch when there was a knock at the door. A young brahmachari (celibate student) who was hungry was at the door begging for alms.

“No boy, not at this hour” was the reply. The boy was not a stranger to such treatment. But he was not a little surprised when he faced such disappointment at the Ashrama of a Rishi. So he decided to cross swords and stuck on.

He addressed the owner once more. “Respected sir, may I know which god you worship?”

One of the Rishis said, “You seem to be very impertinent. Well, my deity is Vayu, the wind god. He is also called Prana.”

“Then you must be knowing that the world takes shape in Prana and merges in it at the end. You must also be knowing that Prana pervades all that is visible and invisible,” said the brahmachari.”

The Rishi said, “Why not? We do know it. You are telling us nothing new.”

“For whom, sirs, have you cooked this food? May I know?” was the next question.

“Of course, for the deity that we worship. For whom else can it be?” came the ready reply.

“If Prana pervades the universe, he pervades me also who am but a part of the universe. It is he who pulsates in this hungry body that is standing before you begging for a few morsels!”

“Yes, what you speak is the truth.”

“Then, dear Rishi, in denying food to me you deny food to the Prana in me.

Thus you are denying food to the deity for whom you have prepared it!” said the boy pointedly.

The Rishis felt ashamed, and then respectfully invited the brahmachari for meals. Then they served him with food along with themselves. They realized that they were obsessed with the form while it was the spirit that really matters.

Vedanta Sandesh - April 2009

Page Page##13 11

Nov’11 VM / VA Programs

Vedanta Mission / Ashram Programs

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Project Lift is going on nicely, and we are hopeful that by the time we have our Sadhana Camp in Jan 2012 the new facility should be ready. The Diwali vacations took away almost three weeks of work. From Diwali to Kartik Poornima, the holiday mood continues, and workers who come from nearby states like Rajasthan, go back to meet their families for a long vacation. Apart from that the speed of work has been overall satisfactory. During the last month the RCC work got completed, and then started the plastering & flooring work. A temporary bamboo machan was erected inside the lift well for various fittings & work, and the lift equipment is expected to reach Ashram by month end - from Kinetic Elevators, Ahmedabad.

During this time, a major renovation was done of the Solar Room too, its roof was raised and a guest room was carved out of it. The solar heating equipment got raised further up, facilitating bettter sun-exposure & heating. The de-salination plant was shifted up on the roof, and thus a room for two guests with adjacent bathroom was got.

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A new facility of Green-House was created on the Mandir Terrace. We already had our plants & pots there. A major transformation was done of this, and finally we have a small cosy sitting and a passage of hanging pots. This was aptly named as Hari-Kuti.

Vedanta Sandesh - Dec 2011

Check out the detailed Photo Albums of the various functions on VM News Blog at : http://vmissionews.blogspot.com/

Nov’11 VM / VA Programs

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Page # 13

Quotes You are never given a wish without being given the power to make it come true People are like stained-glass windows.

They sparkle and shine when the sun is out but when the darkness sets in their true beauty is revealed only if there is a light from within.

Never say you don't have enough time... You have exactly the same number of hours per day that were given to Helen Keller, Pasteur, Michelangelo, Mother Teresa, Leonardo da Vinci, Thomas Jefferson and Albert Einstein And the day came when the risk to remain tight in a bud was more painful than the risk it took to blossom.

Your life is made up of years that mean nothing; Moments that mean all.

Never be afraid to try something new. Remember, amateurs built the Ark, professionals built the Titanic It is better to conquer yourself than to win a thousand battles.

Then the victory is yours. It cannot be taken from you, not by angels or by demons, heaven or hell.

Vedanta Sandesh - Dec 2011

Forthcoming Programs

Discourses at Vedanta Ashram, Indore: Poojya Guruji Swami Atmanandaji is regularly giving discourses on the sixth & last section of Kathopanishad. Poojya Swamini Amitanandaji will start her discourses on the 1st Valli of the 2nd Chapter of Kathopanishad for the Elder Citizen Group at the Ashram. From 4th Oct.

Gita Jayanti Celebrations, Indore: This year the Gita Jayanti is on the 6th of Dec. Every year there are mega celebrations of Gita Jayanti at Indore, in which the Mahatmas of Vedanta Ashram too participate actively.

There will be talks at Agrasen Dham, Gita Bhavan and also program at Vedanta Ashram.

Gita Gyana Yagna, Mumbai: Poojya Guruji visits Mumbai twice every year for conducting a Gyana Yagna. This year also he plans to visit Mumbai from 19th to 25nd Dec. The subject matter of the discourse series will be Gita Chapter 5, and the 1st Valli of the 2nd Chapter of Kathopanishad (Starting with Paranchikhani mantra). The inauguration will be on the evening of 19th Dec and the conclusion on 25th evening.

Sadhana Camp-1, Indore: A five days Sadhana Camp at Vedanta Ashram will be organized next year from 21st to 25th Jan 2012. Delegates can arrive on 20th evening and leave on 26th. The subject matter of the discourses will be Drg-Dryshya Viveka and Gita Chapter 15.

Sadhana Camp-2, Indore: A Sadhana Camp prior to Mahashivratri will be organized at Vedanta Ashram, Indore from 15th to 20th Feb 2012. The campers should arrive by 14th and leave after Mahashivratri celebrations on 21st Feb. The subject matter of the discourses will be Drg-Dryshya Viveka and Gita Chapter 15.

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Web Site of the International Vedanta Mission: http://www.vmission.org.in/

International Vedanta Mission News Blog: http://vmissionews.blogspot.com/

Timeline of Project Lift Albums http://www.vmission.org.in/ashram/lift/timeline.html

This is a Net Publication of the

International Vedanta Mission Om Tat Sat