The cover page of the Feb 2023 issue of Vedanta Sandesh is a beautiful picture of Cheer Pheasant (Catreus wallichii), also known as Wallich's pheasant. It is a large, pale pheasant with a long tail, a crest, and red skin around the eye. They are found mainly above 6000 feet altitude and up to 10000 feet in summer in the Himalayas.
The male is pale gray, barred throughout, with thick black bands on the tail, a rust-colored lower back, and a dark belly. The female is browner with white streaks on the body, white bars on the tail, a rust-colored belly, and black spots on the breast. Shy, often found in small groups along steep, grassy hillsides in the Himalayas. Quite noisy, usually delivering a series of thin and scratchy notes. Males are monogamous. They are sensitive to human disturbance.
This lovely picture was clicked by a avid birder & photographer Pilu Sitapara somewhere in Uttarakhand in Nov 2022. It was shared in the public groups of social media. Our thanks to him for the lovely click. Seeing the beauty of creation is the best way to sing the glories of God.
Om Namah Shivaya.
06 Message (Poojya Guruji)
12 Drig Drishya Viveka (Sw. Samatanandaji)
16 Art of Manmaking (Sw. Chinmayanandaji)
22 Jivanmukta (Tapovan Maharaj)
26 Story Section (Kevat & Sri Rama)
30 Photo Albums (Various Activities)
45 Progs (Mission & Ashram)
Feb 2023
Vedanta Sandesh
CONTENTS 05
46
Published by Vedanta Ashram, E/2950, Sudama Nagar, Indore-452009 (M.P.) India http://www.vmission.org.in / vmission@gmail.com Monthly eMagazine of the Vedanta Mission Feb 2023 : Year 22 / Issue 8 Editor Swamini Samatananda Saraswati
One who is desirous to be free from the clutches of bondage should approach a learned Teacher who is the best of all knowers of Brahman. Vivekachoodamani - 34
5 milhnsn~ xq#a izkKa ;Lekn~cU/kfoeks{k.ke~A
;ks czãfoÙke%AA
Jksf=;kso`ftuks·dke&grks
Message from Poojya Guruji
Bhagwad Gita is like a Mother
Gita - like a Mother
In One of the shlokas of Gita Dhyana it portrays Bhagwad Gita as a mother, and says that O Mother! I reflect & meditate on your teachings to clearly realize the means of getting out of the endless and intractable whirlpool of seeking. ‘Amb! tvam anusandadhami bhagwad gite bhavdweshineem.’
Why a Mother?
The dhyana shloka presents the body, mind, intellect and truth of Bhagwad Gita, so that before being blessed by its teachings, we relate to this immortal treatise more reverentially. Reverence is to to have an open mind to appreciate its teachings. Mind should be open but never blind, there should be deliberate and con scious effort to appreciate the teachings properly, and therefore in all our scriptures we
have the format of a dialogue. There should definitely be a Samvad, but interaction should be to learn and grow, not to hold on and try to arrogantly validate to our existing notions and conditionings. Every perception may have its reason, but one should always believe in the possibility of further growth. Our existing understanding may or may not be right, and the litmus test of our understanding is in remaining a limited persona and seeking endlessly or being free from this Bhav-Rog of endlessly trying to become something else. If we are still a limited person and seeking, then our scriptures humbly ask us to revisit our existing understanding. That is why we need to have not only an open mind but intensely inquisitive mind to get answers to our confinement in the realm of time & space. We need to definitely look upon all those who are trying to enlighten us as an embodiment of love
Vedanta Sandesh 7
Gita - like a Mother
& compassion, who selflessly want our well-being alone, and who else can that be except one who has mothered us.
The Persona of Bhagwad Gita :
1. Body: The eighteen chapters of Gita are looked upon as physical body of this mother. Physical body is that we see and through which we relate to any manifestation. To say that this is a sthool sharira of this divine mother is to say that while one should definitely chant and study its shlokas, we need to be aware that mother is not merely a physical appearance. We need to experience her mind & intellect and then realize her motivation and teachings. The beauty of a mother is definitely in her selfless & caring motivation, and here it is not merely the divine emotions but the nature of her unique
teachings - which reflect the eternal teachings of Upanishads. So even when we ultimately aim to feel her heart and know her intellect, we first need to approach her physical dimension properly. Chanting of shlokas is the way to go. Chanting is the way to initiate this journey. This should not and cannot be taken lightly. Sanskrit language is called sanskrit which literally means purified. We need to be fully alert and fully attentive too to chant shlokas properly. The exercise in awakening begins from here itself. The shlokas are so beau-
8
“
The Mother is one who selflessly cares for our true well-being. ”
Gita - like a Mother
tiful that it is indeed a joy to chant and hear. They are a gateway to an amazing world of divine knowledge.
2. Mind: Mind is all about our emotions and motivation. The motivation here is just the well-being of the inquisitive student. Totally selfless. Pure undiluted love.
3. Intellect: The teachings of Bhagwad Gita comprise the intellect of the divine mother. They unequivocally reveal an unimaginable dimension of our existence and that is - timeless, limitless and non-dual. At so many places this has been revealed. She says that do not take this body-mind as the real you, this is just your costume, which you have donned to manifest at this level. The self of all is basically the one limitless truth. To take oneself as an individual is to live in an imaginary dream world and thus become responsible for duality in which we exist and suffer the endless seeking and transmigration. The message is to transcend the individuality and daringly discover what exists beyond it.
The Message of Bhagwad Gita :
The dhyana shloka clearly says that O
Mother, I fully believe that you shower the nectarine ambrosia of immortality & non-duality - advaitamrutvarshini. This knowledge has been directly given by Bhagwan Narayana himself, and Veda
Vyasaji was an instrument to receive the knowledge and embed it in the Mahabharata like a priceless jewel in a beautiful garland. All this is just to help us focus
Vedanta Sandesh 9
Gita - like a Mother
on transcending the duality of experiencer and the objects of experiences, which are always imagined to be away from us. While the forms of all the objects are definitely different but the truth & essence of all is one.
Bhakti is Important : Bhakti opens up the mind for receiving the teachings of our beloved God by purgating our minds of all its ego-centric motivations & conditionings. So we should be thankful that we are blessed to get this knowledge. However, a word of caution - never let devotion make you a blind believer. Blind belief closes
our intellect and thereafter we do not deeply appreciate the significance of the teachings of our God. Blind belief is counter-productive. It makes us to speak and even think of something without understanding it. We need a healthy mind, which tries to holistically understand the teachings rather than remain at the superficial level. So questions and discussions are acceptable, and even appreciated by teachers, when they are raised to properly understand a particular principle and message. With such a positive mind approach the mother and then definitely be blessed.
Om Tat Sat.
Vedanta Sandesh 10
DRIG DRISHYA VIVEKA
Swamini Samatananda
uhyihrLFkwylw{ea gªLonh?kkZfnHksnr%A
ukukfo/kkfu :ikf.k
i';sYykspuesd/kkAA
The forms (objects of perception) appear as various on account of such distinctions as blue, yellow, gross, subtle, short, long, etc. The eye, on the other hand , sees them, itself remaining one and the same.
02
Shloka -
Drig Drishya Viveka
Sangati:
Drig drishya viveka is a journey from Self-perception to Self-reality. To awaken to the reality of the Self the Acharya is taking us on a journey of discrimination between the ‘Seer’ and the ‘Seen’ that is the ‘Drishta’ and the ‘drishya’. In the first shloka of this journey the Revered Acharya gave us an outline of the three levels of the Seer and the Seen. The first one , where the sense organs are the perceiver and the various forms of roopa, rasa, gandha are objects of perception. Although there are
five sense-organs and their respective objects of perception the Acharya has taken up the example of the chakshu. At the second level the mind is the perceiver and the sense organs are objects of perception and at the third level the sakshi is the perceiver and the mind is the object of perception. Now from the second shloka onwards the Acharya takes up the Seer at the level of the sense organs-the chakshu, wherein He explains one fundamental principle between the Seer and the Seen and that is the seer is always one and changeless, whereas all objects of perception are multiple and changeable.
Vedanta Sandesh 14
“
D
DV is a journey from erroneous self-perception to valid self-knowledge. ”
Drig Drishya Viveka
Main Article:
When we look at the entire jagat it is a huge spectrum of names and forms. There is a huge variety in the diversity of all that we see. There is variety in colors like red, blue, green, yellow etc. and then all the numerous shades born out of them. There are objects which are long and short, some which are gross and subtle. Now in this entire spectrum not only do we see multiplicity and diversity, but all the objects undergo a change from time to time. Moreover when we perceive an object, one is displaced by another. Red is displaced by yellow, long is displaced by short, gross is displaced by subtle. This is a constant flux of names and forms.
In this scenario, the eye-the chakshu is the Seer and the world of objects the seen, the chakshu is unchanging and all objects perceived are constantly changing. In such a case where everything that we perceive with our sense organs is inevitably and constantly changing and displacing one another, giving
it undue importance and seeing it as the source of all happiness and security is actually inviting insecurity, sorrow and an endless trip of seeking. Contentment and joy is always beyond the horizon. True Satisfaction and joy lies in discovering that which is constant and unchanging.
Thus, it is extremely important to discriminate between the permanent and the impermanent. The door to this kind of viveka has been opened in this shloka and as we shall look into the shlokas ahead the truth of the Real Self will slowly start unfolding.
Vedanta Sandesh 15
- 59The Art Of Man Making
Who Gains This Grand Vision?
P.P. Gurudev
Swami Chinmayanandaji
Who gains this Vision?
In the modern psychological terms of our own times, Vyasa enumerates the conditions under which the human heart gets jerked into the divine beam, and comes to gain a clear vision of the Lord of the Universe in an immediate experience. Declares the Geetaacharya? Those who have their intellect absorbed in That, whose minds are soaked with That, who are steadfast in the pursuit of That, whose consumption is That they, their impurities cleansed by knowledge, do attain to the “never-return” (liberation).
Four conditions are here clearly enumerated as the most conducive adjustments within us, when we become tuned up to the Higher Consciousness.
“Those whose intellect is absorbed in That” (44).
Through study and sincere discussions with the learned, we come to intellectually appreciate the glorious theory of the spiritual life and gain a vivid concept of the goal to be attained. Your all-out participation in your studies is necessary in order to gather such a clarity of understanding of the profound vision of the spiritual life.
A mere intellectual of an ideal by itself is not sufficient to make us live that ideal. Through independent reflection, the ideal understood must come down to water our mind. “Whose mind is soaked with That’. The ideal we respect with our reason must become the altar of our adoration and love. Deep devotion felt for the ideal soaks the mind. Such a creative devotion is gained only when we hold long and deep reflections upon our ideal. Here begins our involvement with the ideal.
Next comes the stage indicated here by “those who are steadfast in their pursuit of That”, which represents the
Vedanta Sandesh 17
Who gains this Vision?
“period of practice”. Hence at his third stage, the one who has been already convinced of an ideal and has become devoted to it now makes honest attempts to live it. In the initial period of practice the young man is found to live this new life of his discovered ideal, only when he is not called upon to vigorously deny and totally contradict his own old ways of living. Whenever convenient-whenever the temptation is not strong enough to challenge his intellect he is not upon to make any extraordinary sacrifice at all such intervals, he lives his own convictions.
The more he lives what he knows to be true and what he is devoted to, the more he experiences in them an ampler joy, a greater satisfaction, a fuller sense of fulfilment. Naturally, he is won over by the tremendous charm of the true way of life.
Thus comes the fourth and the last stage, “whose consummation is That”. Hereafter such a man finds it impossible to go back to his old ways of life and continuously lives the life of his deeper convictions and his nobler values
Vedanta Sandesh 18
“
We become what we truly believe in and are deeply devoted to it too. ”
Who gains this Vision?
- the higher ways of cultural living. He no longer compromises-he becomes now committed to the ideals he has first intellectually appreciated, ideals to which then he mentally grew devoted to, and the ideals which he tried to practise in life with shy hesitations. Now he cannot but live his new life he can no longer brook any compromises. Just as a river flows down, gushing over the obstacles, swirling along mountains- yet ever lashing and roaring down its own march to the sea, so too a man of character, at this stage, can no longer be halted along his irresistible march in step with his own convictions.
Such mighty men of determination and faith, ardour and convictions alone had reached heights of splendour in their success and they alone guided the later generations to walk the path of
culture. Young men preparing themselves to be leaders of men and matter in science or politics, in social work or spiritual life- cannot overlook this essential technique in self-cultivation.
Such persons who have accomplished these four disciplines in themselves really move into a greater life of permanent glory-to a state of beauty and perfection, which is a “point of no return” (f) when their old Vasanas, and the consequent attitudes (sins) get cleaned by knowledge (f).
Once the old Vasanas are blistered in the fire of knowledge, they shall no more rise up to shackle our personalities. The experience beyond the Vasanas is a permanent state of higher evolutionthere is no chance of us turning back again into our older ways of living and
Vedanta Sandesh 19
Who gains this Vision?
feeling and thinking. Once this experience of the Self is realised, the individual’s entire vision of life changes: With an equal vision they consider a learned and humble Brahmin, a cow, an elephant, a dog and a dog-eater.
Men who peeped over their egocentric personality come to re-evaluate the worldof-beings around them with a new under- standing. They listen to and hear a divine note of harmony singing through all-whether in the best of men or in intelligent animals or in the dullest of men, the awakened ones recognise the play of the same divine Spark of Existence. Hence “equal vision” comes to all those who are wise. This power to recognise the underlying oneness is the core of all culture. Even civilized life is not possible without this power of equal vision in the people.
Communal quarrels, party squabbles, inter-racial disturbances, even international wars breed from unreasonable anger arising out of partial vision, and the disturbing recognition of distinctions and differences. Caste prejudices, creedal fights, inter-religious animosities. why even unhappy bickerings, between man and wife, between father and son - are all due to seeing distinctions and not being able to recognise the subtle points of harmony.
The recognition in another man of some aspect or the other of yourself is the basis of all friendship and love. The animosity felt against a stranger leaves us the moment we, in our conversations, recognise him as a man from our own country or district or town. Even if the other is a foreigner, yet, if he is recognised as
Vedanta Sandesh 20
Who gains this Vision?
one who had studied in your own college, he becomes a friend! May be a stranger- but when he is recognised as one pursuing your own profession or art, he becomes at once a pal to you. These are some instances, wherein the recognition of at least a part of yourself in the other builds an immediate bridge
between you and the other person.
To realise the play of the One Self in all is to throw at once bridges from the individual to all others in the cosmos. Indeed, sages and saints of Self-realisation, experiencing the One Self everywhere, are ever men of “equal vision”.
Vedanta Sandesh 21
Lake 113 Excerpts from the Travel Memoirs of Param Poojya Swami Tapovanji Maharaj Wandering In Himalayas
The Sacred
Jivanmukta
The Sacred Lake
After crossing a comparatively low mountain called Gurlamandhatha, you arrive on the shores of sacred Lake Manasa When we reached the top of the mountain we had our first glimpse of the Lake. We sat for a while on a boulder, enjoying the beauty of this famed Lake. Later we wended our way down to the shores of the Lake. The holy waters of Manasa stretched before us, dancing gracefully in the gentle breeze. Following her shoreline, we walked a few miles to the east and before sunset arrived at a lamasery at the southeast bend of the lake.
The sacred beauty of Lake Manasa has been described variously by ancient and moderns, but all descriptions have fallen far short of the original. The lake is over 45 miles in circumference and perfectly circular in shape. On all sides it is surrounded by snow-clad mountains. The clear water in the lake is like a sheet of glass. It is nowhere contaminated by mud or dirt. The shores are paved with
small stones which glitter like so many precious gems. At eight points around the lake stand eight monasteries occupied by holy lamas who spend their lives in penance.
In the Puranas the lake is described as being adorned with golden lotuses and frequented by royal swans which live upon pearls, while Apsara beauties are engaged in perpetual water sports. On the banks stand Divine trees bending under the weight of flowers and fruits and swaying in the cool breeze. Heavenly musicians meet there to pass their time in games. Above all, the lake is in the vicinity of Mt. Kailas, the renowned abode of Lord Paramesh-
Vedanta Sandesh 23
The Sacred Lake
wara. As the lake was first conceived in the mind (manas) of the Creator, it came to be called Manasa.
I got down into the lake and had my bath with great joy and devotion. The lake appeared full of huge fishes, but there were no signs of water plants like the lotus. Beautiful, small, swanshaped birds, white and black in colour, were often seen flying in
flocks of forty or fifty over the surface of the lake. After my bath I paid homage to Lord Buddha, and to the Lamas who were engaged in acts of devotion. Later, I passed several hours talking with the Lamas. Thus bathing in the Manasa, drinking its holy waters and its heavenly beauty, I rested a couple of days in the lamasery. At the end of our stay we resumed our journey with renewed vigour.
Vedanta Sandesh 24
STORY Section
Kevat’s Devotion
When Lord Sri Ramachandra reached the forest with Sita and Lakshmana they had to cross river Ganga.
Guha had heard about the banishment of Lord Rama and came running to help Him.
One of his boatmen was unloading people on the opposite bank and Guha said to Kevat to bring the boat and take divine personalities on other side of mother Ganga.
Kevat brought the boat near Lord Rama, got down and did namaskaar with intense devotion to Lord Rama.
He started and ended his days with prayers to Lord Rama and throughout the day he was well known for talking about the glories of Lord.
Kevat asked Guha whether he could wash Lord’s feet before He stepped
into the boat. Guha told him to wash His feet after seating Him in the boat. But Kevat was adamant and told Guha that he would like to wash Lord’s feet before he got into the boat. Guha was a little angry at his stubbornness and was about to loose temper. Then Kevat decided to explain his point to Lord Rama himself. “Lord, the limited income I have as a boatman is just enough to make both ends meet in life and I am afraid that I cannot afford any more boats. So let me please wash the dust on your feet before you step into my boat.”
Lord Rama smiled looking at Sita devi and remained silent.
Kevat continued:”Lord, I have heard that the dust from your feet embraced a stone in the forest and it became a woman. My boat is made of several pieces of wood and if the dust of your feet fell on my boat, I am afraid the boat
Vedanta Sandesh 27
Kevat’s Devotion
would turn into several women corresponding to each piece of wood.. I sincerely cannot take care of any more members in my household. That is why I am requesting to wash the feet and make it dust free before you step into the boat. Please be kind to me.”
Lord Rama appreciated his pure and innocent faith.
After washing their feet Kevat places his hands on earth and ask Lord to first step on his hand before stepping into the boat. This way he washed all his sins by having a touch of Lords feet.
After washing the Lord’s feet, Kevat ferried them across the river. As soon as they alighted from the boat, Ma Sita immediately withdrew a ring from her finger and handed it over to Lord Rama, signaling to him to pass it on to the boatman.
Lord Rama: Here Brother, that is all we can pay you for your kind service. Please accept it!
Kevat: (Shaking his head). No, My Lord!
I can not possibly accept this from you.
Lord Rama: Why?
Kevat: Because people of the same profession do not charge each other for their services. A barber never takes payment, when he gives a haircut to another barber. Even a washer-man never charges a fellow washer-man.
Lord Rama: Brother, how can you and I be of the same profession? You are a boatman and I am….
Kevat: Lord, both of us do the same
Vedanta Sandesh 28
Kevat’s Devotion
work. I ferry people from this shore of the Ganges to the other. You ferry people across the ocean of Samsaara (Bhavsagar),through the journey of life.
How can I accept payment from you? Prabhu! I don’t want anything. But please, as I have made you cross this river today, when my time comes, take me across sansaar saagar [the ocean of material existence!]. That would be your return to me.
The Lord was so overwhelmed at this
devotional request from Kevat, that he held out his arms and embraced the boatman. Later, the expert ferryman was delivered from the cycle of birth and death just because of this little service done unto the Supreme Lord!
He also asked Lord for endless devotion to lotus feet of Lord Rama.
Lord Rama said that from today you do not need to take another birth, and granted Kevat – Mukti from material world.
Vedanta Sandesh 29
Mission & Ashram News
Bringing Love & Light in the lives of all with the Knowledge of Self
Ashram News
Shiv-Puja by Swami Asanganandaji
Vedanta Sandesh 31
Ashram News
Birthday Blessings - 8th Jan
Ashram News
Celebrating Human Life
Ashram News
Sharing Joy & Spreading Love
Ashram News
Anniversary Aashirwad
Ashram News
Partaking Prasad with Blessedness
Ashram News
Birthday Blessings to Sunil Garg
Ashram News
Rajesh (Kerala) visits Ashram
Ashram News
Cataract Surgery of P. Guruji
Ashram News
Makar Sankranti at Ashram
Ashram News
Reaching out for the Sky
Ashram News
Sankranti with Undhyu-Jalebi
Ashram News
Warm Birthday Gifts
Ashram News Aavagaman
Old goes, new comes. EV Era begins
Ashram & Mission Programs
Vedanta Camp (Maha Shivratri)
@ Vedanta Ashram, Indore
P. Guruji & Ashram Mahatmas
13th to 17th Feb 2023
Sub : Natak Deep (Panchadashi -10)
Gita Chanting, Mrditation, Sanskrit etc)
Maha Shivratri Celebration on 18th Feb
Daily study of ‘Shankar Bhashya’ on Bhagwad Gita
@ Vedanta Ashram, Indore
Poojya Guruji Swami Atmanandaji
Ashram & Mission Programs
Gita Gyan Yagna @ Jalgaon
Swamini Poornanandaji
14th to 20th Mar 2023
Gita Gyan Yagna @ Aurangabad
Poojya Guruji Swami Atmanandaji
25th Mar to 1st April 2023
Talks on (by P. Guruji) : Video Pravachans on YouTube Channel
~ Gita Ch. 12
~ Gita Ch. 17
~ Sadhna Panchakam
~ Drig-Drushya Vivek
~ Upadesh Saar
~ Atma Bodha Pravachan
- Sundar Kand Pravachan
~ Prerak Kahaniya
- Ekshloki Pravachan
~ Sampoorna Gita Pravachan
- Kathopanishad Pravachan
- Shiva Mahimna Pravachan
- Hanuman Chalisa
~ Laghu Vakya Vrittu
(Sw. Amitananda in Guj)
~ Gita Ch. 5
(Sw. Amitananda in Guj)
Vedanta Ashram YouTube Channel
Vedanta & Dharma Shastra Group
~ Vedanta Sandesh - Jan ‘23
~ Vedanta Piyush - Jan ‘23
Internet News
Monthly eZines
Visit us online : Vedanta Mission Check out earlier issues of : Vedanta Sandesh Join us on Facebook : Vedanta & Dharma Shastra Group Published by: Vedanta Ashram, Indore Editor: Swamini Samatananda Saraswati
