Monthly eMagazine of the International Vedanta Mission
Opw!3125
Year 21
Issue 5
Monthly eMagazine of the International Vedanta Mission Nov 2014 : Year 21 / Issue 5 Editor: Swamini Samatananda Saraswati
eq[kkÒkldks niZ.ks n`';ekus eq[kRokRi`FkDRosu uSokfLr oLrq A fpnkÒkldks /kh"kq thoks·fi r}r~ l fuR;ksiyfC/kLo:iks·gekRekAA 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. Hastamalaka Stotram - 5
Published by
International Vedanta Mission http://www.vmission.org.in / vmission@gmail.com
Section Index
1. 2. 4. 5. 6. 7. 7. 8. 9. 10. 11.
Message of P. Guruji Tattva Bodha Letter Gita Reflections Jivanmukta Yoga Vasistha Story Section VM News VM Activities Album VM Programs
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5 6-7 9 10-11 13 14-15 17 18 19 20-21 23
from Poojya Guruji Hindutva & Vedanta 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 ecofriendly. 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.
Tattva Bodha Pratignya Vakya - the Resolve Line 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 it’s 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 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 Selfknowledge 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 prerequisites for this knowledge. Here the Acharya says this text is 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 SelfKnowledge. 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
Vedanta Sandesh
knowledge that helps discriminate between the Real & 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 Self through the Upanishadic process of Sravana(listening), Manan(Reflection)& 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.
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.
Mokshasaadhanabhootam: Moksha or liberation is the real goal of Mankind. 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,
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 discrimination a spiritual aspirant 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.
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. -7-
The Four Candles 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.”It’s 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 don’t 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, “Don’t 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.
Vedanta Sandesh
Motherhood Hari om,
Mothers who provide even the thoughts to their childen 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. - PoojyaGuruji
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 Check out a Podcast on ‘Privilege of Motherhood’ by Swamini Samatananda at: http://bit.ly/1nd49PI -9-
by
Niyatam kuru karma tvam
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 Vedanta Sandesh
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.
The hardships of an ashram life 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 likes
&
dislikes,
humbling a person down to an earthly existence
and
preparing him for a higher and divine goal in life.
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 being to live a selfless, dynamic, loving and sensitive life in the world and march towards a higher and divine goal of spirituality. It enhanced the growth of a healthy physical body, positive emotions, sensitivity towards all beings be it humans, animals or plants & birds. It engraved righteous values. The hardships of an ashram life 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 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 it’s 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 existence—and yet be endowed with the humility and devotion of a human being well tuned to God and living a life well tuned to one’s 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 -
Quotes 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
Vedanta Sandesh
Wandering in Himalayas Solitary Excursions in the Wilderness
Gangotri
28 Excerpts from the
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.
Travel Memoirs of Param Poojya Swami Tapovanji Maharaj
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 -
Who is Jivanmukta? How he is different from others? How does he live and
by Swamini Vidyananda
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
22
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
Adhyatmic Teachings of Guru Vasishtha to Sri Ramji
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 Vedanta Sandesh
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
Who is a Jivanmukta?
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
absolute. He is as
calm, as in deep
sleep, even while
awake. He is not
affected by pleasures
and
pains,
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 will
appear
subject
to
be
to
likes,
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
thinking “I am
doing” or “I am not
doing”.
His
wisdom is unattached
in action or in
inaction. He is 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-
The Five Yamas 3. Asteya 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.
Vedanta Sandesh
Rishi Markandeya Story Section
n o p u e c On e ... m i t a
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 -
Wfeboub!Njttjpo ' Wfeboub!Btisbn Ofxt
Vedanta Sandesh
Hjub!Hzbob!Zbhob-!Npscj; 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.
Wjtju!pg!Hvkbsbuj!Efwpufft!; 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.
Btisbn!Gftujwjujft; 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.
Ibovnbo!Dibmjtb!Tbutboh-!Joepsf!; 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.
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Vedanta Sandesh
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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.
Vedanta Sandesh
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, 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.
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.
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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