Monthly eMagazine of the International Vedanta Mission

Year 21 Issue 5
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Monthly eMagazine of the International Vedanta Mission
Nov 2014 : Year 21 / Issue 5
Editor: Swamini Samatananda Saraswati
Published by
International Vedanta Mission
http://www.vmission.org.in / vmission@gmail.com
I am of the nature of that unconditioned consciousness,
which is different from the conditioned consciouness which is an
object of experience in our minds, just as our real face is different
from the perceived reflected face in the mirror.
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Hastamalaka Stotram - 5
Section Index
1. Message of P. Guruji - 5
2. Tattva Bodha - 6-7
4. Letter - 9
5. Gita Reflections - 10-11
6. Jivanmukta - 13
7. Yoga Vasistha - 14-15
7. Story Section - 17
8. VM News - 18
9. VM Activities - 19
10. Album - 20-21
11. VM Programs - 23
Every religion has its philosophy - as to how it looks at the world, its truth, its people and the life.
Vedanta is the philosophy of Hinduism. Vedanta stands apart from every other philosophy of the world.
It is unique, magnanimous, all-embracing and is relevant to all places & times. No wonder the real name
of Hinduism is Sanatan Dharma - the eternal & timeless dharma. While dharma is not merely religion,
but religion is certainly a part of the definition of dharma. Dharma is basically the truth of empirical
things, and a life based on verifiable facts of life which are relevant to all times & places is Sanatan
Dharma. We got the name Hindu, by our foreign visitors who wanted to indicate the 'unique & different'
people living on the other side of Indus river. The word stuck on and today even in our official census we
are asked whether we are Hindus or of other prevalent religion.
Every person whether he or she is a theist or is an atheist, has a definite understanding about the
truth of life, and based on this, we all have a 'plan of life'. Our understanding of the truth of life is what
philosophy all about, and a life based on our understanding is our religion. Thus we all can be classified
under some school of philosophy and we all follow some religion. Our religion could range from thoughtful
conscientious living to whimsical & spontaneous licentiousness. If the religion of some people is not very
healthy for themselves or for the others around, then what we need to check out and correct in their
philosophy. That has been the thoughtful way of our ancient masters, that is why there was the ancient
system of shastrarthas. We don't just condemn a person, we rather try to appreciate their philosophy of
life and have an open discussion on it to set things on a more factual level. Followers may be blind, but
their leaders is expected to be thoughtful - so the sect leaders had these open debates.
Hinduism reveals that basically everyone is divine, good & complete. The Upanishads declare
that Ayam Atma Brahman. The world is not static & permanent, but is rather a realm of change, and what
we see around is what our mind considers worthy & important. A way of life based on these fundamental
truths of life is the essence of Hinduism. This is Hindutva. It is only when we appreciate that Hindutva is
a life based on these facts of life, that the so called Hinduism shall become all-embracing. It will not only
integrate the different people of the country, but can also potentially embrace all the people & countries
of the world. Belief in such facts alone shall lead everyone to a life of life, peace & lasting fulfilment. Such
a way of life is conducive not only to the personal well-being & dignity of everyone, but is even eco-
friendly. The world will be saved from thoughtless exploitation. It is time we redefine our understanding
of Hinduism - and thus save ourselves and also the world from endless violence, destruction and inevitable
collapse. Let's all work together to take Hindutva to every part of the world. Hinduism alone is truly the
real World Religion.
Hindutva & Vedanta
from Poojya Guruji
Vedanta Sandesh
Tattva Bodha
Pratignya Vakya - the Resolve Line
Saadhanachatushtaya sampannaadhikaarinaam
mokshasaadhanabhootam Taatva viveka prakaaram vakshyaamaha
Saadhanachatushtaya sampannaadhikaarinaam: for those who are endowed with the four-fold
qualifications; mokshasaadhanabhootam: the means of liberation; tattvavivekaprakaaram: the
mode of discrimination; vakshyaamaha: we shall expound.
We shall explain to those who are endowed with the four-fold qualifications, the mode of
discrimination which is the means of liberation.
Saadhanachatushtaya sampannaadhikaarinaam:
The Acharya indicates here the deserving student
for the text that he is about to begin, which aims to bring
about liberation. Any kind of knowledge however big or
small, simple or extremely subtle demands a student
with certain qualifications especially meant for that
knowledge. In todays times we often see students
preparing for entrance exams for engineering colleges,
medical colleges and various other faculties. Even a
person who wishes to learn some sport must possess
certain physical and mental qualifications. Similarly Self-
knowledge too requires certain qualifications for a
spiritual student to grasp and imbibe this knowledge.
Worldly knowledge is a knowledge of things that can be
in some way or the other objectified, but here the very
knower is the subject of knowledge. This makes teaching
this knowledge as well as gaining this knowledge a very
tricky affair. Hence one cannot ignore certain pre-
requisites for this knowledge. Here the Acharya says
thi s text i s for the saadhanachatushtaya
sampannaadhikaarinaam. Sadhana Chatushtaya
Sampatti means the four-fold qualities of the right kind
of student for the knowledge of ultimate truth or Self-
Knowledge. These qualities make communication more
effective, easy & fruitful. These qualities are not given
by an individual mind but have been indicated in the
Upanishads themselves. The four-fold qualification will
be discussed in detail in the next section of the text.
This kind of qualification is also often spoken of as a
person having a 'Pure-Mind'. The scripures not only
speak of the importance & need to have a pure mind
but also elaborately describe the ways & means to bring
Having invoked the blessings of the Guru and also indicating to us the anubandh chatushtaya which
featured the subject matter & the objective of the text, the Teacher now goes to reveal the qualified student for
this text. This is a very important feature. Any literature defines its own reader or student. Only when one feels
identified with the subject can he enjoy the subject, have faith in it, and work to imbibe the knowledge. Hence
here too the subject being subtle and exclusively for aspirants who wish to know the truth the Acharya discusses
about the rightful student for this knowledge and the means to attain this knowledge which is discrimination
between the Real & the Unreal.
02
- 7 -
Nov 2014 Programs
- 3rd Nov: Visitors arrive from Mumbai
- 14th: Br Ram (student from Russia) arrives at Ashram for second course of four months
- 17th: Gita Gyana Yagna by Poojya Guruji starts at HSS Hall, Indore
- 29th: Poojya Guruji inaugurates the Gita Jayanti Celebrations at Futi Kothi
Best Wishes to one & all for all these occassions.
about a pure mind. The basic thrust being laid upon
devotion towards God and selfless attitude in
performing actions. One awakens unto the truth of the
Sel f through the Upani shadi c process of
Sravana(l i steni ng), Manan(Refl ecti on)&
nididhyasana(deep contemplation). A pure minded
person or a student with the four fold qualification alone
can be eligible for this process of Self-knowledge.
Mokshasaadhanabhootam:
Moksha or liberation is the real goal of Man-
kind. One may question liberation from what? Why
should we aim for liberation? What is binding us, that
we should aspire for liberation? Often most of us don't
even realise the sense of bondage in life. In our sheer
state of ignorance we have accepted our pattern of life
consisting of worldly and material goals and their
consequent ups and downs as being normal. Wise Men
who have seen beyond the material pleasures have
discovered that identifying with the Self as a limited
being and then constantly seeking happiness outside
into the world is bondage. By itself the world and its
pleasures are never a problem, but one can see the
entire world as a beautiful gift of God. The problem is
seeing the objective world as a source of fulfillment,
seeing the Self as a limited being, and then helplessly
running behind them to achieve them. Our helpless
seeking is bondage. One who is enlightened into the
truth of the Self and the world lives in this very world
but lives like a Master of things and situations. Fulfilment
is not what he seeks from the extraneous world, rather
all his expressions into the world are an expression of
fulfilment and selfless love. He is neither bound by a
sense of doership nor by a sense of enjoyership.
Discovering the Self within which is limitless, eternal,
self-effulgent and blissful and being free from helpless
seeking is liberation. This is what makes a human life
truly blessed. Bringing about the right knowledge,
knowledge that helps discriminate between the Real &
the Unreal, the permanent & the impermanent is the door
to freedom. Bondage is a consequence of ignorance
alone, hence knowledge alone liberates. The Acharya
says that he is about to discuss that which is a means to
such liberation. The means to liberation is discrimination,
that is the subject matter which he is about to expound in
the text that follows.
Tattva viveka prakaaram vakshyaamaha:
We will expound the mode of discrimination. The
Acharya here takes a resolve to explain to us the
discrimination between the Real and the Unreal.
Tattva: Tattva is the basic reality of all that exisits, the
manifested and the unmanifested, the gross and the
subtle. The basic reality of everything is nothing but truth,
knowledge and bliss. All that appears to exist in the form
of objects, body and mind is an imaginary appearance
like waves in an ocean. The basic reality of it being water.
The substratum from which everything is created and
sustained alone is the truth. Rest all goes through a
pattern of birth, life and death. If this the truth then what
is the need for discrimination? Man in all his ignorance
comes te see the imaginary manifested world as real.
Hence the need to discriminate between that which is
Real and that which as though appears to be there but
has no real existence is Unreal.
Viveka: means discrimination. It is made from the root
'vic' in sanskrit whcih means to seperate. In the process
of di scri mi nati on a spi ri tual aspi rant as though
intellectually seperates the Real from the Unreal. He
comes to see the facts of that which is the truth and that
which is the Untruth. This is the fundamental of Self
knowledge. This is the journey that the Master is about
to guide us through by the means of this beautiful text of
Tattva Bodha.
Vedanta Sandesh
In a room there were four candles burning. The ambiance was so soft
you could hear them talking.
The first one said, I am PEACE, however nobody can keep me lit. I
believe I will go out.Its flame rapidly diminishes and goes out completely.
The second one says, I am FAITH. Most of all I am no longer
indispensable, so it does not make any sense that I stay lit any
longer.When it finished talking a breeze softly blew on it putting it out.
Sadly, the third candle spoke in its turn. I am LOVE. I have not gotten
the strength to stay lit. People put me aside and dont understand my
importance. They even forget to love those who are nearest to them.
And waiting no longer it goes out.
Suddenly a child entered the room and saw three candles not burning.
Why are you not burning you are supposed to stay lit till the end.
Saying this the child began to cry. Then the fourth candle said, Dont
be afraid, while I am still burning we can re-light the other candles, I am
HOPE.
With shining eyes, the child took the candle of Hope and lit the other
candles.
The Four Candles
Motherhood
Mothers who
provi de even the
thoughts to thei r
childen that 'I am the
timeless & infinite
truth, and
manifesting in this
ephemeral world is
not to seek
anythi ng, but to
joyfully express your
love & serve all' - are
considered at the
hi ghest l evel of
evolution.
- PoojyaGuruji
Hari om,
The greatness of mother is sung all over in the Hindu scriptures. Taitiriya Upanishad
says 'Matra Devo Bhava' - May your mother be looked upon as a manifestation of
God. In smritis it is said that 'Mother & our motherland is greater than even heaven.'
No wonder one who is instrumental in 'creating' us is nothing short of a godly act.
When we say that God alone creates, sustains & finally destroys everything, then
obviously one's mother is a chosen instrument of God in this divine process. She
alone becomes instrument to 'create' someone. She keeps & nourishes the child in
her womb and after going through all the joys & pains of creation she becomes
instrumental to bring us into this world. We may not have seen God, but we all not
only see, but feel our mothers so intimately.
Motherhood is a privilege & an honour. It is not only a matter of pleasure but
also great responsibility to bring someone to this world. While a child may look upon
his / her mother to be an instrument of God, but a mother is humbly privileged by this
honour & blessing. Everything has been set in such a way that things just happen,
and one fine day she is blessed with this honor of motherhood. It is pure love & joy all
the way, provided mothers too have the factual perspective of the scheme of things.
The very thought that she is bearing her child is reason enough to invoke all the love
& responsibility in this process. The food she eats, the health she maintains, the
thoughts & feelings she entertains directly affect the child in her womb. Those who are
intelligent enough can even carve out the right personality of their children right from
the time of their inception, nay, even before too. Just as our thoughts & emotions
become instrumental to secrete appropriate hormones which directly affect our
physical bodies, so also the thoughts, emotions & even dreams of mothers profoundly
influence the child. In fact it is said that depending upon the samskaras & psyche of
mothers the jivas choose their field of germination. They get attracted to compatible
mothers-to-be. Once there they are strengthened further in their noble or other
thoughts and that is how the creation process goes ahead.
Our scriptures and even old & wise family elders always advise the expectant
mothers to maintain good health but also entertain noble thoughts, and even dream
big. The child who is part of their own bodies gets definitely influenced too. In the
Shodasha Samskaras (16 Samskaras) all these things were religiously followed as
rituals too. Today these samskaras are mostly done ritualistically but really speaking
they all were part of the ancient science of genetic engineering. No wonders Hindus
have always excelled in various knowledge-based endeavours at all times & places. If
mothers are clear in their minds about the truth of life and the real secret of living a
truly fulfilled life then they obviously give a fillip to their child to take a leap forward in
their process of evolution. Mothers who provide even the thoughts to their children
that 'I am the timeless & infinite truth, and manifesting in this ephemeral world is not to
seek anything, but to joyfully express your love & serve all' - are considered at the
highest level of evolution.
Love & om
Swami Atmananda
- 9 -
Check out a Podcast on Privilege of Motherhood by Swamini Samatananda at:
http://bit.ly/1nd49PI
by
Swamini
Samatananda
The Universal Goal of Man in the Vedas :
Life for a Hindu is guided by the Vedas which are the authentic scriptures
of righteous and spiritual living. The Vedas have very systematically given us a
plan of life that helps a human being to evolve religiously and spiritually going
through the journey of human life from the cradle to the grave. Vedic Rishis have
deeply contemplated on life so as not to drain it away at the level of physical
requirements of food, clothing shelter and lust, but they have designed the roadmap
of human life that begins from a dynamic, righteous human being in the beginning
and then leading to discover his oneness with God. The goal of a Hindu is to
discover his oneness with the transcendental Self which is free from all limitations
of time, place & object. It is to discover the eternal, self-effulgent & blissful nature
of the Self. This discovery is based upon negating the illusory understanding of
the Self as a limited being who is constantly seeking imaginary pleasures in the
world, but reaches no where near contentment. On the contrary the Jiva (the
limited being) only gets more & more bound into endless seeking like someone
running after mirage water in a desert. One is freed from this imaginary identity
only through the process of negation of this false worldly identity. Now it has been
the beauty and indepth contemplation of the Vedic Rishis who have given human
life the direction of the four Ashramas living which a human being evolves from a
mortal being to discovering the divinity within the Self as Brahman.
The Four Ashramas
The Vedic pattern of life is a transition of a human being through four stages
of life known as the 'Four Ashramas'. Ashrama means "a place of spiritual shelter."
Each stage of life is not only a journey of survival, but a graduation into maturity
beginning with a life of righteousness and culminating into a discovery of the Self.
These four Ashramas are:
1. Brahmacharya Ashram (Student-life)
2. Grihastha Ashram (Life of a Householder)
3. Vaanaprastha Ashram (Life of a forest dweller)
4. Sanyas Ashram (Life of a Renunciate)
So let us see how these four Ashramas lead to our spiritual growth.
Brahmacharya Ashram:
The Brahmacharya-ashram is the first stage of formal education given to a
child after he has been initiated by the Upanayan Samskar. Brahmacharya
indicates a lifestyle adopted to enable one to attain the ultimate reality. It began
roughly at the age between 12-14yrs. In this stage the child would be sent away
from home to the Gurukula, the teacher's ashram. Even sons of the royal family
left the comforts of their palaces to undergo this austere and rigorous training.
This stage is the most important stage of building a foundation of a fine human life
N
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y
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t
a
m

k
u
r
u

k
a
r
m
a

t
v
a
m
Vedanta Sandesh
The hardships
of an ashram l i fe
freed one from the
bondages of material
comforts and service
at the Feet of the
Guru and the ashram
freed one from the
shackles of individual
l i kes & di sl i kes,
humbling a person
down to an earthly
exi stence and
preparing him for a
hi gher and di vi ne
goal in life.
where not only worldly knowledge of languages, arithmetic , geography and skill
development was given but the character of a righteous human being was carved
by fostering moral, religeous and spiritual values. During this phase the
Brahmachari student lived a celibate life & a life of simplicity, free from material
pleasures and comforts. The students served the Guru and collected alms for the
ashram. They listened to the Vedas and assimilated the Vedic knowledge.
Spiritual significance of Brahmacharya Ashram:
Brahmacharya Ashram as though appears to be a very simple life of a
student who has left home to gain some knowledge. But there are deeper
implications of this fundamental phase of life which not only creates the foundation
of worldly knowledge and skills but it sows the seeds of a righteous and spiritual
Man in making. As discussed in the above paragraph the lifestyle of a Brahmachari
or a student featured leaving the comforts & attachment of the parental home,
living a life of simplicity in the ashram, serving the Guru, getting alms for the
ashram and performing all kinds of small & big tasks in the ashram
activities and studying the Vedas. This kind of a lifestyle
gifted by the great Vedic thinkers was like a chisel and
hammer that carved the personality of a human
bei ng to l i ve a selfless, dynamic, loving
and sensitive life in the worl d and march
towards a higher and divine goal of spirituality.
It enhanced the growth of a heal thy
physi cal body, posi ti ve emoti ons,
sensitivity towards all bei ngs be i t humans,
ani mal s or pl ants & birds. It engraved righteous
values. The hardships of an ashram life freed one from
the bondages of materi al comforts and service at the
Feet of the Guru and the ashram freed one from the shackles of individual likes &
dislikes, humbling a person down to an earthly existence and preparing him for a
higher and divine goal in life. All in all the foundation of spirituality was laid in this
very phase of life.
In the four Ashramas the process of negation of the false ego begins right
from the first phase of Brahmacharya Ashram.
Young age is energy at its peak highly enthusiastic to express itself.
Therefore it is a very delicate and serious affair taking care of this growing tree, in
a way that the roots of it become strong enough and it grows into a tree that can
not only hold itself but also go on to bring about the welfare of others. It requires
special skill as a teacher to bring about the best from this young energy which is
highly dynamic yet raw and supple waiting to be carve into a fine and righteous
human being. The Vedic Masters were genius human architects who knew how to
carve the personality of the growing child in such a way that they became powerful
enough to meet the buffets of life, the challenges of existenceand yet be endowed
with the humility and devotion of a human being well tuned to God and living a life
well tuned to ones Varna, Ashrama, and the Purusharthas of human life. The
Brahmacharya Ashram was designed to reach such a human goal of life.
-To be continued - in the Next Edition
- 11 -
Vedanta Sandesh
Animals are such agreeable friends they ask no questions,
they pass no criticisms. -George Eliot
God gives every bird its food, but He does not throw it into its
nest. -J.G. Holland
God loved the birds and invented trees. Man loved the birds
and invented cages. -Jacques Deval
There is nothing in which the birds differ more from man than
the way in which they can build and yet leave a landscape as it
was before. -Robert Lynd
Birds sing after a storm; why shouldn't people feel as free to
delight in whatever remains to them? -Rose F. Kennedy
A bird does not sing because it has an answer. It sings because
it has a song. -Chinese Proverb
Hunting is not a sport. In a sport, both sides should know they're
in the game. -Paul Rodriguez
When a man wants to murder a tiger he calls it sport; when the
tiger wants to murder him he calls it ferocity. ~George Bernard
Shaw
Quotes
Wandering
in Himalayas
Gangotri
Excerpts from
the
Travel Memoirs
of
Param Poojya
Swami
Tapovanji
Maharaj
28
Solitary Excursions in the Wilderness
Twenty-seven miles from Uttarkasi is the famous Parasarashrama.
Tradition holds that it is the site of the hermitage where Parasara, son of Shakti
and father of Vyasa, passed his days in religeous observances. During my
journeys to and fro from Gangotri I usually spend some time here on the banks
of the Ganga, charmed by the dense forests and the hot springs which are
found here as at Jamnotri. Beyond Parasharashrama are high mountains capped
with snow. Some 14 or 15 miles farther up is a plateau called Harsil.
The village Makhwa, where the priests of Gangotri reside, is situated
within three miles of the plateau. Makhwa is supposed to stand on the site of the
ancient hermitages of Matanga Maharshi and Maharshi Markandeya. The story
of Matanga is well known to Hindus. He was born of low-caste parents, but he
rose high in the esteem of the world because of his extraordinary devotion and
great knowledge. Lord Buddha in one of his speeches refers to him thus:
By birth man does not become an out-caste nor
does he become a high-caste man. He becomes high
or low according to his deeds. For example, there was
a chandala(out-caste) called Mattanga. He was
born of parents who subsisted on the carcass of
hounds. Yet, by his goodness, he became famous as a
saint. Many Kshatriyas and Brahmins became his
disciples and they served him with devotion.
Close to the village associated with the name of Matanga is a hamlet
named Dharali. Here, too, I have spent some time. Situated 8000 feet above
sea level, at the foot of mountains whose tops are ever lost in snow, the place is
charming in it's beauty and tranquillity. Not far from here is the site of the hermitage
which belonged to the great Rishi Jahnu. From this spot starts an easy route to
Mt. Kailasa in western Tibet. If you proceed a few miles more along the foot of
the mountains , under the shade of the deodar trees, along the valley of the
Ganga, which comes down with a deafening roar through narrow clefts among
the rocks, you at last sight Gangotri.
- 13 -
Adhyatmic
Teachings
of
Guru
Vasishtha
to
Sri Ramji
by
Swamini
Vidyananda
Who is Jivanmukta? How he is different from others? How does he live and
behave in the world? Does he look differently? Does he dress differently? How
can he be recognized? How does he talk and how does he walk? What is his
liberation? What from is he liberated? How this liberation manifests outwardly?
What is changed in his life?
Jivanmukta is one who is liberated in this very life. Liberation happens not
by actions, not by holy pilgrimages and worship, not by austerity or wealth or good
family or rites. All this may be good for one who thinks himself to be separate,
living in the world. One, who is separate from the rest of the world, may want
something, or do some actions to obtain or get rid from something else. He can be
free from something, and bound by something else. Jivanmukta is free from only
one thing in this world - his ignorance. He does not take himself to be a separate
being, apart from everything else. He knows himself as the truth of everything, he
recognizes himself in everyone. He knows himself not as a separate being, but
as unlimited pure Consciousness, which is not limited by his body, this life or
even this universe. He is purna - full, he is devoid of nothing. How can he desire
for something or be bound by something? He is free from his ignorance of himself,
of the base wrong notion of being separate. If you investigate, you discover your
whole life is build around this wrong conclusion. It is always separate I, who
wants and demands something, which is also separate from me. If I am separate,
no peace or satisfaction is possible for me - there always will be something bigger,
wiser, richer to be afraid and jealous of.
Wise man, who knows his own limitless truth, does not make a mistake
about himself and about the world. He knows there is nothing inherently bad or
ugly, for everything is based on blissful conscious divine existence, sparkling with
love and completeness. Looking at the same world as others do, he does not see
unconnected things and beings constantly struggling for the life, but he sees the
life and existence itself, present now in certain forms, and next moment changing
its forms and presentations, remaining the same life and existence. He is not
deluded by various appearances by thinking them to be separate entities, which
can be bad or good, desirable or abominable by themselves. He looks equally
22
Vedanta Sandesh
W
h
o

i
s

a

J
i
v
a
n
m
u
k
t
a
?
upon everything, seeing their one undivided pure nature. Freedom is in seeing
false as false and truth as truth. Knowing the truth, he does not seek anything for
his happiness, because he knows himself to be that happiness, which cannot be
lost in any situation, time or place. What usually a worldly person sees as a brief
moment of joy, love and happiness, the wise man knows as a mere spark of that
non-dual truth he knows himself to be, which is the original nature of all these
sparks. How much brighter the original should be!
Jivanmukta continues to live an apparently normal life, but he knows the
truth of the life, and so, cannot take it as seriously as before. He experiences all
objects as empty of their own reality, he sees their reality as borrowed from the
reality of Sat-Chit- Ananda - conscious
e x i s t e n c e absol ute. He i s as
calm, as in deep sl eep, even whi l e
awake. He is not affected by pleasures
and pai ns, because he knows
them as temporal and unreal. He is not
as awake to this world, as other people,
who do not know the truth. He wi l l
appear to be subj ect to l i kes,
dislikes and fear, but he remains as free
as the space. He knows his I to be just
an idea, and so he is free from egotism or
thi nki ng I am doing or I am not
doi ng. Hi s wisdom is unattached
i n acti on or i n i nacti on. He i s not
afraid of anyone and no one is afraid of him. He remembers how painful his past
ignorance was, and so he is very gentle, compassionate and kind to other seekers,
who want to know their truth. He may be a great inspiration for all seekers.
Jivanmukta is brahmanishta - one who abides in his own nature of Brahman.
If he is also a shrotriya - one who knows the scriptural methods of teaching the
truth - he may be an ideal teacher for a qualified seeker to approach for instructions.
Knowing the methods, such teacher will base his instructions on scriptures, not
on logic or experiences. Such a method - wise words of the guru, which are based
on scriptural wisdom - is the only right method to know the non-dual reality.
- 7 -
Vedanta Sandesh
Non-stealing. Every self-respecting man should learn to
live as per his or her karma. We need to be satisfied with what we
have earned with our hard work, and also respect the hard work
of others. That for which I have not done any karma, should never
be taken without the permission of the owner. It is not mine so I
have no right on it, even if it is lying right in front of me with no one
around. We always have the freedom to work hard for whatever
we want, and if at all there is something which we need, then we
need to take permission of the owner to even use it. In fact contrary
to stealing one should rather feel highly indebted on receiving
anything for which I have not done any work. One should feel
hesitant to accept any such things, and if at all we do become a
recipient of the magnanimity of someone, then there needs to be
profound gratitude towards that person, and appropriate gestures
are expected to express our gratitude. This quality is not only a
mark of our culture but is an expression of our belief in the law of
karma. It brings about self-respect, hard-work, contentment,
respect of the property rights of others, and thus in totality a very
positive & peaceful mind.
The Five Yamas
3. Asteya
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Story
Section
One legend relates the story of how Shiva protected Markandeya from
the clutches of death, personified as Yama.
Mrikandu rishi and his wife Marudmati worshipped Shiva and sought from
him the boon of begetting a son. As a result he was given the choice of either a
gifted son, but with a short life on earth or a child of low intelligence but with a
long life. Mrikandu rishi chose the former, and was blessed with Markandeya, an
exemplary son, destined to die at the age of 16.
Markandeya grew up to be a great devotee of Shiva and on the day of his
destined death he continued his worship of Shiva in his aniconic form of
Shivalingam. The messengers of Yama, the god of death were unable to take
away his life because of his great devotion and continual worship of Shiva. Yama
then came in person to take away Markandeya's life, and sprung his noose around
the young sage's neck. By accident or fate the noose mistakenly landed around
the Shivalingam, and out of it, Shiva emerged in all his fury attacking Yama for
his act of aggression. After defeating Yama in battle to the point of death, Shiva
then revived him, under the condition that the devout youth would live forever.
For this act, Shiva was thereafter known also as Kalantaka ("Ender of Death").
As sourced from Sati Purana, a secret portion of Markandeya Purana, Goddess
Parvati also gave him a boon to write a text on veer charitra (Fighting character)
on her, the text is famously known as Durga Saptashati, a valuable portion in
Markandeya Purana.[3] The place is known as Yamkeshwar.
A tale from the Bhagavata Purana states that once sage Narayana visited
Markandeya and asked him for a boon. Markandeya prayed to sage Narayana to
show him his illusory power or maya since sages Nara-Narayana are incarnation
of Supereme Lord Narayana. To fulfill his wish, Vishnu appeared in the form of a
child floating on a leaf, and declared to the sage that he was Time and Death.
Sage Markandeya entered into his mouth and save himself from the surging
water. Inside the boy's stomach Markandeya discovered all the worlds, the seven
regions and the seven oceans. The mountains and the kingdoms were all there.
So were all living beings. Markandeya did not know what to make of all this. He
started to pray to Vishnu. No sooner had he started, than he came out of the
boy's mouth. Vishnu now appeared before him and blessed him. The sage spent
a thousand years with Vishnu. He composed the Bala mukundashtakam at this
moment.
- 17 -
Rishi Markandeya
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Vedanta Sandesh
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A Gita Gyana Yagna by Poojya Swamini Amitanandaji was organized at Morbi, an
industrial township of Gujarat. The subject matter of the week long discourses were - Gita
Chapter 17 and Upadesha Saram.
The discourses were nicely received and appreciated by the devotees. On the last
day of the Gyana Yagna there was a Vishnu Sahasranama Archana - in which more than
two dozen devotees enthusiastically participated.
Hjub Hzbob Zbhob- Kbmhbpo;
A Gita Gyana Yagna by Poojya Swamini Poornanandaji was organized at the Dutta
Mandir in Jalgaon. This is her third Gyana Yagna there, and she has been teachng Bhagwad
Gita and Kathopanishad serially. This time it was the third chapter of Gita and the third valli
of Kathopanishad. The topic is new to many but slowly they are appreciating the percepts
of Vedanta.
On the last day P. Swaminiji organized a Vishnu Sahasranama Archana. A good
number of devotees participated and obviously enjoyed it the most. Now they wish to have
such a divine program every year.
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On 4th Oct a bus-load of devotees from Rajkot, Guj came to Ashram for the Satsang
of Poojya Guruji. They were coming from Omkareshwar after having a five days camp
there and had pravachans on Maneesha Panchakam there. Poojya Guruji thrw some light
on the stury behind this composition of Adi Sankara, and showed the priorities of the great
teacher. The link of the talk is available on vmission twitter page.
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The month of October had so many festivities, which were all celebrated with devotion
at the Ashram. We had puja of Durga Mata on Ashtami on the 2nd, Dusshera - which is
also the Ashram Day on 4th, Sanyas Deeksha Day of Poojya Guruji on 10th, and finally
Diwali on 23rd Oct. All were piously celebrated by devotees.
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In the monthly Hanuman Chalisa Satsang on 26th Oct, Poojya Guruji talked on the
word Jai Kapish. He said that this name has a unique fragrance of someone who has a
kingly demeanor without the need of any kingdom - just because of his wisdom.
- 19 -
Vedanta Sandesh
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- 21 -
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Vedanta Sandesh
Mumbai Programs
Vedanta Mission, Mumbai along with its parent Trust, the
Indian Cultural Foundation are organizing three special programs -
in Dec 2014.
1. Anand-Lahari:
On 6th Dec evening, a mega Cultural Program is being
organized at Manik Sabhagruh, Bandra.
Special artists have been invited to perform for the show.
Please check out for passes from the VM-Mumbai office.
2. Prerna Talks:
On 7th Dec afternoon, a special Inspirational Talk Program is
being organized in an Auditorium inside the Thakur Complex
in Kandivili area. The subject matter of the talk is :
Hindutva - for Holistic Living
The organizers have invited Dr. Subramanium Swamy to
speak on the occasion. Poojya Guruji will also speak on the
subject which has always been very dear to him.
3. Gita Gyana Yagna:
From 8th Dec a week-long Gita/Upanishad Pravachan series
will start at Sri Ramkrishna Math, Khar from 8th Dec.
Poojya Guruji will speak on the 11th Chapter of Bhagwad
Gita and Mundakopanishad 2-2.
- 23 -
Gita Gyana Yagna, Lucknow :
A week long Gita Gyana Yagna will be organized at Hanuman Setu Mandir Complex
by Poojya Swamini Samatanandaji from 2nd to 9th Nov. The subject matter of the discourse
series will be Gita Chapter-5 and Atma-Bodha.
Gita Gyana Yagna, Indore :
A week-long Gita Gyana Yagna will be organized at Hindi Sahitya Samiti Sabhagruh,
Indore from 17th to 23rd Nov by Poojya Guruji Sri Swami Atmanandaji. In this discourse
series he will give discourses on the second chapter of Bhagwad Gita.
Gita Gyana Yagna, Mumbai :
A week-long Gita Gyana Yagna will be organized at Ramkrishna Math-Mumbai
from 8th to 13th Dec by Poojya Guruji Sri Swami Atmanandaji. In this discourse series he
will give discourses on Gita Chapter 11 & Mundakopanishad 2-2.
Gita Gyana Yagna, Ahmedabad :
A week-long Gita Gyana Yagna will be organized at Sri Ramkrishna Kendra,
Maninagar, Ahmedabad from 24th to 30th Nov by Poojya Swamini Amitanandaji. The
subject matter of the discourse series will be announced later.
Anand-Lahari Cultural Program, Mumbai:
On 6th Dec evening, a mega Cultural Program is being organized at Manik
Sabhagruh, Bandra. Special artists have been invited to perform for the show. Please
check out for passes from the VM-Mumbai office.
Prerna Talks, Mumbai:
On 7th Dec afternoon, an Inspirational Talk Program is being organized at Terapanth
Bhavan inside the Thakur Complex in Kandivili. The subject matter of the talk is Hindutva
- for Holistic Living The organizers have invited Dr. Subramanium Swamy.
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