Vedanta Sandesh_Dec 2020

Monthly eMagazine of Vedanta Ashram & Mission

Vedanta Sandesh Yogi Expires

Year 26

Dec 2020

Issue 6

Cover Page

The cover page of this last month of the year is dedicated to the memory of our very dear Alsatian Pet 'Yogi'. He expired on 19th Nov 2020 after a brief but incurable illness at the ripe age of around 13 years, which is comparitively around 90 years of human age. He was a very loving, caring and an intelligent manifestation of God, born to spread love in the world.

He had slowly got various old age ailments like arthritis, a huge tumor in the abdomen, cataract in the eyes etc. Nothing could however dim his love for all around him & joyful demeanour and living. He taught all those in his life the meaning of word love. He lived lovingly and was nothing but an embodiment of love. He was buried on the banks of Sirpur Lake in the presence of Poojya Guruji and all Ashram Mahatmas, including those he loved a lot. A Papaya fruit was also kept inside his grave, a fruit he loved dearly. He was basically a veg, just taking all necessary food in the form of dog food, which may have whatever ingredients necesssary for a dog. He came to us from a kennel in Dewas, and thereafter spent his whole life inside the Ashram cared and was loved by all loving Ashram Mahatmas. A blessed soul indeed.

He lived a very happy and free life. He was never tied in chain throughout his life and roamed freely everywhere even when pravachans were going on in Ashram. Soon everyone used to realize that he is something different and divine. Obviously we shall all miss him dearly. The manifest has gone back into the unmanifest.

V edanta Sandes h

Om Tat Sat

2

Ăą

CONTENTS

V edanta Sandes h

Vedanta Sandesh Dec 2020 1.

Shloka 5

2.

Message of P. Guruji

7-8

3.

Sadhana Panchakam

9-12

4.

Letter 13-14

5.

Gita Reflections 15-20

6.

The Art of Man Making

7.

Jivanmukta 27-29

8.

Story Section 30-33

9.

Mission / Ashram News

21-26

34-47

10.

Internet News 48

11.

Forthcoming Progs 49

12.

Links 50 3

ñ

Monthly eMagazine of Vedanta Mission Dec 2020 : Year 26 / Issue 6

Published by

Vedanta Mission Vedanta Ashram, E/2948, Sudama Nagar, Indore-452009 (M.P.) India http://www.vmission.org.in / vmission@gmail.com

Editor:

V edanta Sandes h

Swamini Samatananda Saraswati

4

Ăą

ânkdk'kkssfnrks ákRek ckss/kHkkuqLreksiâr~~A loZZO;kih loZZ/kkjh Hkkfr Hkkl;rs·f[kye~AA

The Atman, the Sun of Knowledge that rises in the sky of the heart, destroys the darkness of the ignorance, pervades and sustains all and shines and makes everything to shine.

Atma Bodha - 67

Message from Poojya Guruji

Death of a Dear One

V edanta Sandes h

Our dear pet ‘Yogi’ passed away last month. He was awesome. He was literally a divine manifestation. We all feel blessed to have him in our lives.

He loved all sincerely, deeply and truly. In him we saw what it means to love someone. He revealed to us the meaning of word love. We all tried to reciprocate in the best possible manner too. When such people go away they leave a big vacuum in our lives. It was a lifelong relationship of deep love wherein someone becomes a part of your existence.

As life progresses we all grow old, and old age invariably comes with various diseases. So we have to watch all the travails of old age of our dear one helplessly and serve in whatever capacity and ways we can. Shortly we see the graph dipping and passing into oblivion. In the case of dogs, the whole life is in compressed form. From childhood to old age - all in a matter of 12-13 years. Enjoy the childhood and youth but also be ready for the helpless old age and then closely seeing the death of someone whom you just can’t ignore. Those who don’t care will never know the beauty of these divine beings. Those who care will certainly be amazed and feel blessed by realizing the meaning & beauty of love, however, these people alone shall also deeply experience the pain of seperation and the experience of corrosponding loneliness thereafter till they see something more.

7

ñ

Yes, there are few rare people in this world, who can love very intimately & care for others, and also be loved very deeply, yet deep-down they remain untouched. Wisdom is all about living the life fully - loving and caring for everyone around in the best possible manner yet remaining selfless. They live to exude love, to give joy, and are not really bothered about how much others give & reciprocate.

The joy of getting joy is also a great joy but it is a joy of ego-satisfaction.

Such people remember how much the other cared, how much the other missed me, how much importance he/she gave me etc. It is the ‘me’ who is at the center. It is basically satiation of our self importance. The pain of such people is that they are now lonely, so alone in this big world. They complain that how selfish is the whole world. No one sincerely cares for others etc.

In fact there is no one now to satiate their ego and bring about self-importance. Their motivation is to get rather to give. This level of existence is the so called ego-centric existence, and it is not only full of pain, grief and stress, but they become incapacitated to percieve the truth of life. For them love is all about getting care and self-importance. Sensual gratification is also another name for ego-fulfillment. Such people associate pleasure and sensuality with love. That which should have been out of love is now for love. Their art of living is very different from the lives of wise ones. The state of mind of such egoistic people is incompatible to percieve the truth of life - in the form of love, joy, grief or pain. They can never objectively see their own ego - which continuously rules the roost. When they can’t even see the ego, there is no question of enquiring about it and subsequently negating it. They will never live an enlightened life. No wonder Bhagwan Sri Krishna advised Arjuna to first try to live this very life with equanimity and selflessness before even thinking of striving for an awakening within. For this relationships are of paramount importance. They are the real litmus test of our motivation and drive.

V edanta Sandes h

Om Tat Sat.

8

ñ

Sadhana Panchakam

V edanta Sandes h

- : 16 : -

Swamini Samatananda 9

Ăą

Sadhana Panchakam

I

n the last step of the second sloka the Acha-

rya suggested to sincerely do shravanam of the Mahavakyas at the Holy Feet of the Guru. In this stage, further to this one to one communication between the student and teacher the Acharya goes on to say-Reflect deeply upon the implications of these Upanishadic statements.

okD;kFkZ'p fopk;Zrke~ Jqfrf'kj% Reflect ever upon the implications of the Upanishadic statements-the Mahavakyas.

The scriptures prescribe the journey of Self knowledge in three stages of shravan, manan and nididhyasan. Shravan is receiving knowledge at the Holy Feet of the Guru and understanding it from the vision of the Scriptures and the Guru.

In the following sopana the Acharya prescribes to reflect upon the implications of the Mahavakyas. The Mahavakyas are Upanishadic statements which reveal the oneness between Jiva and Ishvara.

In the process of shravanam there are four main Mahavakyas from the four Vedas which are taken up for study by the Acharyas.

V edanta Sandes h

‘Tat Tvam Asi’ is one of the four Mahavakyas which are studied

10

ñ

Sadhana Panchakam to discover the non-duality between Jiva and Ishvara. ‘Tat’ indicates Ishvara and ‘tvam’ indicates the Jiva and ‘Asi’ indicates the oneness between them. To understand this Mahavakya holistically the scriptures reveal that we first need to see the Vachyaartha that is the word meaning of both the Jiva and Ishvara. Seeing the vaachyaartha of the two is seeing Ishvara as the ‘amshi’ and the Jiva as the ‘amsh’. Having seen the word meaning of Jiva and Ishvara by bringing about selfless devotion, surrender and service unto him, one goes on to become curious about the relationship between Jiva and Ishvara. Are these two entities truly seperate from each other? What is the ultimate truth. This truth is then discovered by enquiring upon the implied meaning of Jiva and Ishvara. The implied meaning of Tat Tvam Asi is the oneness between Jiva and Ishvara. There never was any duality. Jiva is an imaginary entity born out of our ignorance and misapprehension. Ishvara exists in relationship to Jiva. If Jiva exists then Ishvara too exists. They both are Upahit Chetana i.e manifested consciousness. This truth is revealed by negating the Upadhis of both Jiva and Ishvara. Having negated the Upadhis, what then remains is Brahman which is pure existence. This is seeing the implied meaning of the Mahavakya Tat Tvam Asi. But this conclusion need not be rushed at. This is a discovery brought about by first seeing the vachyartha i.e. the word meaning of Jiva and Ishvara. Then alone this culminates in the realization of oneness. I am Brahman, I alone am the Ishvara. The creation is V edanta Sandes h

born of me and unto me.

11

ñ

Sadhana Panchakam Once a student sincerely goes through this process of shravanam, he sees the truth as revealed by the Scriptures and the Teacher but he has seen this truth from the vision of the teacher. Now the student sits with himself in solitude and contemplates upon all that he has heard from his Guru. As he contemplates and reflects there are subjects which are clear to him but there will also be points where doubts will crop up, questions will arise and they will need clarification too. This is a phase which in the scriptural language is known as manan. Now the student has an opportunity to go back to the teacher and clarify his doubts. This is the beauty of Vedic knowledge. Although the journey of knowledge begins with the complete faith that I am Brahman, yet nothing is imposed upon the student. Every student has the freedom to listen with a free mind, reflect upon it, raise doubts and discuss untill the knowledge is clear in the mind. Having gone through the process of manan the student then consciously retains the awareness of the knowledge. There are times when the awareness of knowledge may be overpowered by the flow of one’s previous samskars and knowledge. This is handled by the practise of nididhyasan where the knowledge is affirmed by constant awareness.

In this manner in this sopana the Acharya gives tips to a Vedantic

V edanta Sandes h

aspirant.

12

Ăą

Mail from Poojya Guruji Q: How do I resolve the pain of missing my dear one. I always feel their absence?

V edanta Sandes h

Hari om! Everyone of us is a complex entity having different dimensions in our personality. We have our physical body, our emotions, our thoughts, our individuality etc. We are all rolled into one. A part of it is visible by our sense organs and the rest is felt and experienced by our mind. However, all this is a matter of experience. Then there is an experiencer also. All experiences also reveal the existence of this subject, who is experiencing all these gross & subtle things around. In fact all these objects in the form of things & beings alone are seen as real. Therefore all our likes, dislikes and aspirations are connected with these objectifiable things around. We get elated when things are cordial and we grieve when they are not. Real is that which can bring joys & sorrow in our lives. All this alone is. This constant importance of and dependence on these objectifiable things & beings is called extrovertedness. ‘I’ the individual feels complete only in the midst of cordial situations. Heaven is defined as a world of most cordial things & beings. We try our best to create our heavens here and even imagine heaven hereafter.

When perception of someone is the proof of their existence then obviously the non-perception shall be construed as the absence of that person. The consequence of such an understanding is loneliness in their absence. We basically believe more in our eyes than in any other means of knowledge. Education reveals to us that there is so much to life than what meets our eyes. We see that sun rises but our understanding shows that sun never rises or sets. That

13

Ăą

is why there is profound importance of exploring other means of knowledge and getting a better and valid view of life. Whatever manifests is first unmanifest - like a tree. The tree in the seed is not visible but we all know that it is very much there. If there is an effect there has to be a cause. That is the basis of scientific thinking. Now let us turn back to our question. If there is a manifestation then definitely there is an unmanifest state - the so called causal state. Whether my eyes see it or not we have to believe and in fact take that into consideration. It is as good as seeing - with our Gyan-Chakshu. Life is complex and we dont get its answers till we open our Gyan-Chakshu.

V edanta Sandes h

When there was a lovely & lively person, a divine loving manifestation, then such a person doesnt come from zero and also doesnt go into zero. He or she manifests from the unmanifest and goes back into the manifest. In fact a manifestation is all about the unmanifest donning up some limitations of time, space & objectivity and thereafter alone it is available for perception by our sense organs. The manifest going back into the unmanaifest implies that all donned conditionings have now been dropped and that is why the person is not visible. Visibility is possible only because of the donning up of some conditionings. In fact the person has gone back to its original state. Right wisdom blesses us with an understanding wherein we as good as ‘see’ the existence of the infinite, limitless, unmanifest cause of all the manifestation. Death as though makes everyone that infinite & limitless unmanifest again. In fact they were always that only our understanding changes for the better.

If for someone the unmanifest too becomes a matter of as definite an existence as the manifest, then there shall never be the absence of anyone. In fact all manifestations just reveal to us the nature of the heitherto unknown unmanifest. The going away of the manifest doesnt leave us in grief but leaves us enlightened and blessed about the truth of the substratum of life. Think.

Love & om.

14

Ăą

Gita Reflections

V edanta Sandes h

vO;Drknhfu Hkwrkfu O;Dre/;kfu HkkjrA vO;Drfu/kukU;so r= dk ifjnsoukAA (Gita 2/28) 15

ñ 15

The Secrets of Manifest & Unmanifest

Swamini Samatananda

Beings unmanifest in the beginning, and unmanifest again in their end seem to be manifest in the middle, O Bharata.

V edanta Sandes h

What then is there to grieve about?

16

Ăą 16

Gita Reflections

I

n the Second chapter of the Geeta Bhagwan Kr-

ishna gives various philosophical and logical reasons as to why there is no reason for Arjuna to grieve. As we saw in the first chapter of the Gita how Arjuna is so overpowered by grief that it renders him helpless and incapacitated to see the facts of the given situation. He comes to the verge of giving up all actions and escaping from a situation which demanded firm action for the sake of dharma and truth. In such a scenario, when Arjuna realises his helplessness and ignorance in understanding his dharma, he humbly surrenders at the Feet of Sri Krishna and requests him to enlighten him. Seeing the utter grief and despondency that has taken over Arjuna’s mind and intellect Bhagwan Krishna very compassionately enlightens him at various levels as to why there is no scope for Arjuna to grieve and why its is fully justified that Arjuna pick up his Gaandiva and get ready to fight the war.

Sri Krishna first reveals to Arjuna that the Atma of all individual Jivas is eternal and imperishable. It is beyond the limitations of time, space and object. Therefore if Arjuna fears that his Grandsire, his Acharya and his entire clan, will die and he will become instrumental in bringing about their death then this thought is baseless as the Atma is never born and neither does it die. In fact Bhagwan says that there never was a time when Arjuna ceased to V edanta Sandes h

exist, nor did Bhagwan himself or any other person ever ceased to exist. They were always there as the pure existence, self efful-

17

Ăą 17

Gita Reflections gent blissful life principle.

Further to this philosophical understanding, keeping in mind the common man’s uderstanding where Arjuna himself too stood, Bhagwan goes on to say that even if you look at it from the body’s point of view, even if for you today the body is real even then O Arjuna! there is no scope for you to grieve. Bhagwan Krishna then goes on to give a vivid explanation as to why even from the point of view of the body which as though appears to be real, there is no justification for grief. In fact the physical manifestation is a blessing that reveals the the truth behind all manifestations.

Avyaktaadini bhootaani: The Geetacharya says all that is manifested today was unmanifest before. All names and forms have basically risen from the ‘Unmanifest’. This ‘Unmanifest’ is not a void or nothingness but it is the pottential life principle in its seed form which is blissful and eternal. Unfortunately, the Jiva being ignorant is totally unaware of the divine unmanifest. This is a consequence of our own gross vision. Whenever there is a manifestation, the manifestation being so beautiful, unique and innocent, one gets so carried away by its physical form, that very rarely a person is curious to know from where has this beautiful form come from? How is it throbbing with life? How is it an embodiment of joy? When ever a child is born how many people are curious to know who the Divine CreV edanta Sandes h

ator is? In fact, if we were to look at any manifestation, be it a

18

ñ 18

Gita Reflections human being, animals, birds, trees, mountains, rivers or even the five elements everything aroud us that has manifested, tells us the story of the ‘Unmanifest’. But, sadly we are so obsessed with our desire to want and enjoy everything that is, that we fail to recognise and appreciate the Creator and his Maya Shakti which has the pottential seeds of the entire creation. Here Bhagwan Krishna is pointing out to that Unmanifest which is our ‘home’ from where we all have come. This home of the Unmanifest is divine and complete. Knowing and awakening in this ‘Cause’ is what a human being should aim for. Getting thoughtlessly carried away with the manifestation is bondage and realising the Truth from where everything has manifested is the direction of Moksha.

Vyakta madhyaani Bharat: All that has manifested is an in-between play of the waves rising from the Unmanifest and going back into the Unmanifest. Standing on the beach we often see the continuous play and dance of the waves. A wave is born, it slowly grows, reaches its peak and then as though vanishes as it reaches the shores. So also, all living beings are born, they go through a process of growth, reach the peak of life and its energy and then slowly start to decay and then one day they die. This birth and death is nothing but manifesting from the unmanifest and then going back into the unmanifest.

This entire play of Maya is a show where in we all have come.

The knowledge of the Causal Truth does not deny us from enV edanta Sandes h

joying this show of God. In fact the world is a beautiful place,

19

ñ 19

Gita Reflections it is our privelege to be here. We should make the most of it by knowing this world, interacting with the world, serving everyone around, giving love to all, but the only important thing is to be aware of the ‘Cause’ from where we have come, that cause being our very own nature of pure existence, self effulgent bliss.

Avyakt nidhanaanyeva: Bhagwan says that all that has manifested, one day it all must go back into the unmanifest. This is the law of creation. Everything moves like the spokes of a wheel. Unmanifest-manifest-Unmanifest. Not being aware of our real address we get deluded by the physical names and forms. We come to see ourselves as limited and get entangled in the cycle of desires and fulfillment of these desires. Have a holistic understanding of the physical world and it’s substratum.

Tatra ka paridevana: Knowing this truth of life where is the scope of grief or lamenting for anything. Grief, happiness and sorrow is the price that we pay for our ignorance, our individual likes and dislikes, our non-acceptance of situations. As long as the Jiva exists so long we will continue to lament and grieve. Therefore awake to the

V edanta Sandes h

Truth.

20

ñ 20

- 33-

The Art Of Man Making

V edanta Sandes h

Pleading For a Life of Service

P.P. Gurudev Swami Chinmayanandaji 21

Ăą

The Art of Man Making W

hen the young man of action was told that he must “fulfil his duties at least for the guidance of the world” (lok sangrahamevaapi), he might be tempted to wonder how his personal actions will affect the world of man.

Krishna explains, Whatever a great man does, that initiated by others. What he demostrated by his actions, that alone people follow. We, as a generation today, do not realize how our licentious actions are leaving behind a trail for the coming generations to follow. The majority of people only initiate. They have not the originality to plan and act independently. “Whatever great men do, that is followed by others” (yad yad acharti shreshthah tat tadeva itaro janah))

V edanta Sandes h

And everyone is great” (shreshthah) to someone at least. Thus, even an uneducated beggar is shreshthah to his children. The more educated we are, the more people look up to us. There is an increase in load of responsibility upon the l:eaders” to live a chaste, pure and ideal life-else others will blindly follow them, and the entre community will be sharettered with internal disintegration and moral dissipation. History text books scream the truth of this law of life in the stories of the mighty men of excesses and their times.

In short, moral beauty, cultural glory, national integrity, creative productivity, disciplined progress and such other virtues must always come from the top to the base of the social ladder. Revolu-

22

ñ

The Art of Man Making tion comes from the bottom to the top.; evolution proceeds from the top and seeps down to the lowest level.

“Whatever the great one (shreshthapurushah) demonstrates in his life (sa yat pramanam kurute), that alone the world follows” (lokastadanu vartate)-meaning, not what the leaders say, but what they do alone is demonstrative enough for the masses to follow.

V edanta Sandes h

Krishna telling about himself says that even though he has nothing to gain in the world , yet he keeps on tirelessly working. “Else people follow my way of life will learn to idle away their days, and destroy themselves with mental dissipations.” If Krishna is considered as the pure Self, he must continuously, by his presence, illumine all physical, mental and intellectual experiences....else “I will be the cause for confusions” (sankarasya cha karta syaam) in individuals and “of distruction of these people” in the community. Krishna says, Just as the unwise act with attachment, O Bharata, so should the wise, wanting to guide the world, act without attachment. Let the wise one, without selfish desires and vanity, act in the same tempo of sincerity, self-application and intense zeal in the service of the world. Voluntary work in service programmes must be undertaken and worked out with as much careful efficiancy and diligent application as we work for any worldly profits.

Here an enthusiast may immediately be tempted to declare that all selfish actions should end. Krishna insists that such confusions should not be created in the mind of the immature who are now acting vigorously under the compulsion of their ego and

23

ñ

The Art of Man Making desires. He says, One should not unsettle the understanding of the ignorant, who are attached to action. The wise must himself steadily act, and should engage the ignorant in all work.

The majority work enthusiastically under the impulse of their ego-sense for the fulfillment of their desires. The dynamism of activity is a sacred force and so we should not halt them in their work and confuse their minds. Once they stop their efforts they will sink into sad inertia-into Tamas. The wise man should join them and working with them slowly, by example, make them work selflessly for the service of the community. The youth of a nation should exemplify themselves in the purity of their actions and in the vigour of their efforts; others watching them will come to imitate them slowly-without losing the tempo of their daily efforts.

Krishna declares the difference in the actions in the wise and the unwise. All actions are performed by the modes of the mind (Prakriti). The fool whose mind is deluded by egoism thinks, “I am the doer”.

V edanta Sandes h

Actions are expressions of Vasanas, and the quality of Vasanas determines the quality of performance at the body level. But the ignorant one, identifying with the thoughts and the body (ahamkar vimoodhaatma), considers that “I am the doer” (kartaham iti manyate). Hence he is ever tied down to his work-with no freedom to act well and enjoy fully.

One who has the true sinight into the modes of the mind and

24

ñ

The Art of Man Making the actions precipitated by them, understanding that Gunas as “sense-organs” move among Gunas as “objects”-he no longer gets attached to them-this, declares the Lord, is all the difference. A child may play with a balloon-its father may also play. When the balloon ursts, the child cries, the father roars with laughter; the child plays in ignorance’ while the father plays with the ‘knowledge’ of the perishable balloon; he was expecting this to happen at any moment.

Similarly the wise man knows full well that the Gunas as ‘sense-organs’ play among the Gunas as ‘sense-objects’ . The Vasanas determine both our equipments of enjoyment and the object of enjoyment. So he who realizes this truth is never caught in the infatuation of the world game (na sajjate).

V edanta Sandes h

The Lord emphasises Those who are completely deluded by the modes of their mind (Gunas) remain attached to those Gunas and their actions; the man of perfect knowledge should not unsettle the people of dull wit and imperfect knowledge. This was already said by Krishna earlier and he now repeats it for emphasis.

As a recapitulation we may enumerate the main points of the arguments: (1) At least for the guidance of the world every educated and cultured man must dynamically act in the field of selfless service.

(2) The Lord has no duty to perform, yet He does work to keep the world in order.

(3) A wise man should in no way discourage others from the per-

25

ñ

The Art of Man Making

V edanta Sandes h

formanc of the duties by renouncing actions himself or by calling upon men to do so. On the other hand, the wise man should perform all duties himself and encourage and inspire all others in the community to do so.

(4) A man of wisdom should never unsettle men attached to vigorous activity by a sudden renunciation of all their duties.

26

Ăą

Jivanmukta Wandering In Himalayas

94 Pashupathinath - 2

V edanta Sandes h

The One Soul Excerpts from the Travel Memoirs of Param Poojya 27 Swami Tapovanji Maharaj

Ăą

Jivanmukta S

ome teachers of Vedanta, however, vehemently argue that not only the knowledge of the soul but even the endeavours to reach It are the private property of sanyasins But it is meaningless to deny the benefits of atmagyana to other ashramites. The Srutis and the Smritis amply prove that in the past it was householders, more than sanyasins, that worked in the field of philosophical thought.

Indifference to worldly pleasures is the chief requisite for spiritual advancement. Whether a man dwells at home or in the forest, if he has Vairagya, he is a sanyasin. One may put on the saffron gown and go on mumbling the mantras, but he is no sanyasin unless he has the true Vairagya. There seems to be nothing absurd in the idea of a householder’s (whether man or woman) immersing himself or herself in Divine thought even as the great rishis in their Himalayan ashrams did, provided he or she has the necessary Viveka (discretion) and Vairagya.

It does not appear that before the great Rishi Yagyavalkya imparted Divine knowledge to his wife Maitreyi, or king Janaka of Mithila, he required them to embrace sanyasa. Yajnavalkya, whose heart was ever fixed on Brahman, and taught Divine truths, was himself a householder. Though the acceptance of sanyasa is not a condition precedent to the attainment of Divine knowledge, Vairagya is a necessary requisite and this is borne out by the example of Maitreyi herself who was the very embodiment of Vairagya.

V edanta Sandes h

Desiring to enter sanyasa, Yajyavalkya called his two wives to his side and announced his intention to them. He also proposed to par-

28

Ăą 28

Jivanmukta tition his wealth between them. His elder wife was a woman of great wisdom and therefore quite indifferent to worldly riches. “Of what use is wealth to me ?” she said. “Even if you give me the entire earth with all its wealth, will it save me from worldly bondage and afford me the supreme bliss ? Never. Like the pleasure-hunting richmen, I too may enjoy earthly pleasures with the wealth, but truly, the wealth can do nothing for me. I therefore pray you, kindly teach me the way to see Truth and escape from the bondage of illusions. I beg of you only for the wealth of knowledge and no material riches.” Maitreyi was but a frail woman, but Yajnavalkya was convinced of her wisdom and her Vairagya. Pleased with her, and finding her a deserving pupil, he decided to impart the supreme knowledge to her.

V edanta Sandes h

Like the illuminating rays of light from the sun, knowledge now began to issue forth from the great Yagyavalkya. He said- “Dear Maitreyi, a wife does not love her husband for his sake ; she loves him for the sake of the Self. Similarly, a husband does not love his wife for her sake, but for his Self. A father loves his son not for the son’s happiness, but for his own. The richman loves his riches, not for the sake of the riches, but for his own comfort and convenience.

Thus, my dear, if a man loves others—persons or things—it is for his own sake and not for them. Man’s love for others is greater or less according to the nature of the relationship between him and them and so it is unimportant; His love for himself is absolute and therefore it is of utmost importance. Man desires to save himself at the cost of his wealth, even at the cost of his own wife and children. From this it is clear that man’s supreme love is for himself and his love for things useful to him is comparatively negligible.

He is the Soul itself.

29

ñ 29

V edanta Sandes h

STORY Section 30

ñ 30

Yudhishthira’s Dog

T

he Pandavas were firm in their resolve to re nounce their Kingdom and began the ascent of a Meru hill in the Himalayas as part of their final journey. Yudhisthira led the way followed by Bheema, Arjuna, Nakula, Sahadeva and Draupadi. A dog also befriended them and accompanied them through their journey.

The first to fall along the way was Draupadi (Yajnaseni).

“Why did she die first, Yudhisthira?” asked Bheema. “Was she not virtuous, possessing a good heart?”

Yudhisthira replied without looking back. “That is true, but she was more attached to Arjuna. That was her failing.”

The next to falter and collapse was Sahadeva.

“What was his failing, O Yudhisthira?” cried Bheema Yudhisthira continued walking without looking back, and replied: “Pride in his intelligence was his failing.”

Next fell Nakula.

“What wrong did he do, O Yudhisthira?” wailed Bheema

V edanta Sandes h

Yudhisthira spoke, without looking back: “He admired his own

31

ñ 31

Yudhishthira’s Dog good looks. That was his failing.”

Arjuna collapsed soon after.

“What wrong did Arjuna do, O Yudhisthira?” cried Bheema, overcome with grief.

Yudhisthira was unmoved and kept walking: “He was brilliant but conceited and overconfident. That was his failing.”

Bheema fell thereafter, unable to bear the sorrow of seeing his brothers die.

Yudhisthira spoke while walking on: “Bheema was boastful about his strength and ate in excess. That was his failing” Also see: Amazing festivals that celebrate dogs And now only Yudhisthira and the dog were left, continuing the journey together.

And finally, Indra descended in his chariot. He praised the extraordinary qualities of Yudhisthira and invited him into the chariot to ascend to heaven.

“The dog must come with me,” said Yudhisthira

V edanta Sandes h

“That is not possible,” said Indra. “All cannot attain heaven. The dog is old and thin and has no value.”

32

ñ 32

Yudhishthira’s Dog “In that case, I do not seek heaven, “replied Yudhisthira. “The dog was my faithful companion and I cannot abandon it. It sought my help and gave me unconditional love. The pleasures of heaven will mean nothing to me in comparison to its grief. It has done nothing to deserve abandonment and had none of the weaknesses of my wife and brothers. If it does not deserve to go to heaven, then neither do I.” And so he turned back.

“Stop!” cried Indra. “None have the qualities that you possess, O Yudhisthira! The dog is Dharma, from whom you have descended!”

And indeed, the dog had transformed into the God of Dharma and blessed Yudhisthira for his complete lack of selfishness and dedication to righteousness in all circumstances.

V edanta Sandes h

And thus rose Yudhisthira to heaven in the chariot of Indra.

33

ñ 33

Mission & Ashram News

V edanta Sandes h

Bringing Love & Light in the lives of all with the Knowledge of Self

Ăą 34

Ashram News Diwali Pooja

Laxmi Poojan by Suresh Rohraji

V edanta Sandes h

Taking the blessings of Param Poojya Guruji

14th Nov 2020

ñ 35

Ashram News Dipawali with Ashram Sewaks

Dipawali Upahar Pratiyogita

V edanta Sandes h

Bhajans, Games & Gifts

12th Nov 2020

ñ 36

Ashram News Dipawali Celebrations

Nearby Devotees visited the Ashram

V edanta Sandes h

Ashram / Neighbourhood lit up beautifully

14th Nov 2020

Ăą 37

Ashram News The Festival of lights

After the Laxmi Poojan

V edanta Sandes h

Soft & Soundless Fireworks

14th Nov 2020

ñ 38

Ashram News Birthday of Sw. Samatanandaji

Abhisheka of Gangeshwar Mahadevji

V edanta Sandes h

Om Namah Shivaya

15th Nov 2020

ñ 39

Ashram News Birthday of Sw. Samatanandaji

Taking the blessings of Param Poojya Guruji

V edanta Sandes h

A couple of devotees also participate

15th Nov 2020

Ăą 40

Ashram News Birthday of Sw. Samatanandaji

Enjoying the Love & blessings of everyone

V edanta Sandes h

With Cake & Bhandara

15th Nov 2020

Ăą 41

Ashram News Our Beloved Pet ‘Yogi’ expires

Having lived a ripe and complete life of 13 yrs

V edanta Sandes h

After a brief illness leaves for his journey ahead

19th Nov 2020

ñ 42

Ashram News Our Beloved Pet ‘Yogi’ expires

He was buried with love and respect

V edanta Sandes h

at the banks of Sirpur Lake-Indore

19th Nov 2020

ñ 43

General News Birding trip to Goa

Beach is an experience of Infinite

V edanta Sandes h

Birding at Bondla WLS

1st-4th Nov 2020

Ăą 44

General News Darshan at an Ancient Shiva Mandir

Visit to an ancient Shiva Temple

V edanta Sandes h

The Shinkhar was built with a single rock

1st-4th Nov 2020

Ăą 45

General News Birding at Bondla in Goa

Bondla has very rich bio-diversity

V edanta Sandes h

Creation reveals Creator

1st-4th Nov 2020

Ăą 46

General News Birding trip to Goa

Blessed to see the different varieties

V edanta Sandes h

At Bondla / Socorro & Salvador Do Mundo

1st-4th Nov 2020

Ăą 47

Internet News Talks on (by P. Guruji) : Video Pravachans on YouTube Channel - Kathopanishad Pravachan - Kathpanishad Chanting - Shiva Mahimna Pravachan - Shiva Mahimna Chanting Class - Bhaja Govindam - Hanuman Chalisa Audio Pravachans - Kathopanishad -Shiva Mahimna - Bhaja Govindam - Hanuman Chalisa

Vedanta & Dharma Shastra Group on FaceBook Vedanta Ashram YouTube Channel

V edanta Sandes h

Monthly eZines Vedanta Sandesh - Nov ‘20 Vedanta Piyush - Nov‘20

ñ 48

Ashram / Mission Programs 16th Dec - 24th Dec 2020

Gita Dhyan Shlokas Chanting Class On the You Tube

By Poojya Swamini Samatanandaji

25th Dec - 14th Jan

Online Gita Mahayagna Daily online releases on You Tube P. Guruji Swami Atmanandaji

Ongoing: Five days a week - Tue to Sat

Mundakopanishad (with Shankar Bhashya) 3-1 @ Vedanta Ashram, Indore

V edanta Sandes h

P. Guruji Swami Atmanandaji

ñ 49

Visit us online : International Vedanta Mission

Check out earlier issues of : Vedanta Sandesh

Visit the IVM Blog at : Vedanta Mission Blog Published by: International Vedanta Mission

V edanta Sandes h

Editor: Swamini Samatananda Saraswati

Ăą 50