Monthly eMagazine of the International Vedanta Mission
Year 21
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Issue 8
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Monthly eMagazine of the International Vedanta Mission Feb 2015 : Year 21 / Issue 8 Editor: Swamini Samatananda Saraswati
; ,dks foÒkfr Lor% 'kq)psrk% izdk'kLo:iks·fi ukuso /kh"kqA 'kjkoksndLFkks ;Fkk Òkuqjd s % l fuR;ksiyfC/kLo:iks·gekRekAA That which is ‘one’ and is of the nature of effulgence, that which constantly reveals itself in all the minds, yet is known only by people of pure & quet minds - just as one sun alone reflects in various pots - I am that effulgent, ever-existing Self. Hastamalaka Stotram - 8
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 The Endless Merry-go-Round Jiva is defined as consciousness conditioned by Bhoktratva & Kartratva, meaning, enjoyership & doership. The manifested conscious entity which has these two fundamental traits is what an individual is basically all about. It is these two drivers which keeps the ball rolling - on & on. These make us a seeker, and here we are in this world, seeking something - endlessly; doing various things in order to quench our deep-rooted thirst for fulfilment. Interestingly, we do so many things yet there is still so much left to do, and thus the flow goes on. There are moments of great satisfaction too but the cup is apparently yet to be full, so the doer keeps the engine on. It is the bhoktratva which is basically at the root of kartratva. We are seeking something and that is why we are doing all that we do. When we analyse our wants then it is discerned that we all basically aspire for some lasting fulfilment and security - not only for ourselves but many a times also for everyone around. We sincerely pray also that 'May all be happy'. All this is fine, but the fundamental question is that are our prayers and efforts good enough to fulfill our dreams or it is just a matter of degrees. The nature of life is such that the dream continues to remain a dream. The list of problems are endless, and the problems not only pertain to unimagined obstructions for the fulfilment of our dreams but even the core existential ones. By the time we have set few things right, it is time to disappear into oblivion, all alone, most of the time after all the innings of various godforsaken diseases. The dream remains a dream, the bhoktratva is yet to be satiated. Why is it that this bhoktratva is almost impossible to satiate? Why is it that everyone in the world, rich or poor, educated or uneducated, all continue to remain a seeker, endlessly. If at all someone thinks that they are no more a seeker and have acquired all what they needed to acquire, still the very fact that all these people have to hang-on to their acquisitions, is a commentary on their insecure state of mind. What we seek may differ, but seeking per se continues. Is it that we are missing something fundamental? Is enjoyership something to be satiated or is it a symptom of some other more fundamental issue or problem? Are we just handling superficial symptoms or are we addressing the fundamental cause? This is a serious question for all those who sincerely want to put an end to our helpless & endless 'merry-go-round'. This question is age-old and has been a matter of great enquiry & thought by all philosophers. The Vedic rishis have explored the issue very deeply and tell us that this Bhoktratva, which symbolizes a deep rooted lack, is surprisingly not intrinsic and natural but is just imaginary and superimposed erroneously. That is why the issue is like treating an imaginary problem. The problem begins with aviveka of that which is nitya and that which is anitya. This is the root cause. Not knowing the truth of these two we superimpose the dharma of one on the other, and thereafter take that which is limitless & complete as limited and incomplete. The moment this realization takes place, we are free from all limitations, insecurities and wants - neither for ourselves nor for any one else. The priority is just to bring about the awareness of this fact in everyone. Seeking was brought about by ignorance & the subsequent aviveka, and therefore the solution has to be viveka, knowledge. No wonder the Upanishads say that 'Gyanat eva tu kaivalyam' - by knowledge alone we can attain true fulfilment & freedom.
Tattva Bodha Six Divine Qualities Having discussed Viveka & Vairagya, we shall now see the third quality of the Sadhana Chatushtaya Sampatti, namely Shamadi Shatak Sampatti i.e. the six qualities beginning with Shama. First the student asks the names of these six qualities, the answers to which are given very maticulately with crispy definitions of each of these six qualities in the same question & answer style.
Q: What are the six qualities beginning with Shama? A: These qualities are : Shama, Dama, Uparama, Titiksha, Sraddha & Samadhana.
What is Shama? Shama means ability to quieten our mind. A simple sentence goes on to say-It's all in the Mind; What you think you become. The Upanishads say- "Mind alone is the cause of Man's bondage or liberation". Mind is that makes a man special amongst all living beings. It is not that other living beings do not have a mind at all. So many animals and birds are known for their overwhelming emotions and sharp intelligence, but it is only in a human being that the mind functions towards endless possibilities of knowing the world resources and has the potential to manipulate things as per his requirements. Above all it is the human mind that can not only be conscious of the external world but can also become conscious of the Self. It is a very powerful instrument which can either make a Man or even destroy him. In fact as a child is born not only do the parents and society take care of the development of the physical body but utmost efforts are taken in cultivating a mind that is positive, virtuous, enthusiastic & subtle. In the Vedas cultivating of such a personality is done by various samskaras. 'Samskaras' are strong positive and righteous impressions created on the mind of a person especially children to make them good holistic living beings who live a dynamic and sensitive life towards themselves and others. A Mindset based on the authentic learning and convictions
of the scriptures becomes an instrument to live a clean & holistic life leading to possibilities of knowing the ultimate truth of life. On the other hand a mind that treads a path of unauthentic knowledge or blindly following the world or even a path of self-centricity & individual likes and dislikes leads a life of thoughtless and fruitless seeking. Given the right direction the mind is a beautiful instrument otherwise it is a dangerous master. Being so powerful it is extremely significant to understand the intricacies of the mind so that it becomes a friend of Man. It is interesting to understand how the mind functions, what makes up a mind set & what is the nature of the control of mind? What is the Mind?: Mind in the scriptures is defined as a flow of thoughts. The Mind is an instrument through which we become conscious of the world. Our imagination too gets its way in the mind. When we are conscious of something then this is called a thought or vritti. It is at the level of thoughts that the presence of the mind is felt and the mind appears to be at peace or agitated. Mind is an inner instrument, antah-karana. The eyes are also a karana, a sense organ, which enables us to see
Vedanta Sandesh
colours and forms, and so too, the ears are a karana. But the eyes and ears and other senses cannot function by themselves, without being backed by the mind, so the mind is also looked upon as a karana, a means. You are able to recognize something only with the help of the mind.The mind is the faculty of emotions as well as the seat of knowledge, it is also the subtle body where our past memories and mental impressions are imprinted. So there is an emotional mind, a cognitive mind, and also, a recollecting mind. There are no barriors of time & space for the mind. Physically we may be present at home but our mind may be wondering in the office. Our mind can travel down memory lanes or wonder in the imaginary dreams of the future.
enable us to live life to the fullest and look beyond too. It is not a culprit wherein lies only agitation and disturbance. In fact the study of the Scriptures reveals to us that the mind is basically made up of Sattva guna hence peace and thoughtfulness are its natural attibutes. Whatever imbalance and agitation is experienced is brought about by our own wrong expectations, wrong understanding and false convictions. The mind itself is never a problem. It is totally on us how we use this divine faculty to our benefit and evolution rather than our destruction. A controlled mind is not one which is thoughtless but it is rather a mind that is well directed, focused, intellectually balanced and pure. We all experience thoughtlessness in our deep sleep state, but soon after waking up we are back to square one, disturbed and agitated. So one should never aim for thoughtless, but a calm and disciplined mind. Our thoughts can be disciplined with a steadfast goal, clear direction, and most importantly a goal that we love to the extent that I forget myself. Without any goal or direction in life the mind will be cluttered with random thoughts based upon our past memories or a fanciful imaginary future. Such a mind is unavailable in the present moment. It is a dissipated mind with its valuable energy being scattered here & there. Having a clear & loving goal and approaching the goal as a service to God frees the mind of any anxieties of the end results of the goal. In and through our journey inconvenient situations will be inevitable, take these situations as healthy challenges because challenges bring out the best in us. Have faith in God as the creator and sustainer of this universe and live & enjoy the present moment fully. Always be in good company of wise and learned people, practise meditation and Japa, all these are beautiful practices that don't supress the mind or pressurise it to become thoughtless and dull but help cultivate a dynamic, loving, enthusiastic and subtle mind. A mind that listens and lives up to the convictions made by your own self. A mind who listens to me is a controlled mind. A mind that is free of any conditionings and and available is a controlled mind. Such a mind alone will mature to be the deserving one for Self-knowledge.
Control of the Mind: Mind being a flow of thoughts, our thoughts can be based on valid knowledge or can be baseless & imaginary. When we think of the mind most of us often feel that the mind is the most hardest faculty to manage. We often complain of an unpeaceful, agitated and distracted mind. Even Arjuna in the Gita says to Sri Krishna that controlling the mind is as difficult as trying to control the winds. Yet having a calm and balanced mind is what we all aim for. So what is the nature of a controlled mind and how do we go about having it? Often the mind appears to be our biggest enemy with our countless thoughts jumping around like monkeys, thus draining us out of our peace and focus. The wise ones take up various means to quiten the mind like pranayam, meditation, upasana or japa. Worldly people handle an agitated mind by taking up escapist measures like alcohol, cigarettes, television, sleep, running away from the situation and various other addictions and means to somehow keep this so called devil at bay. What then is an authentic scriptural means of controlling our minds? : Control of the mind is a very subtle matter to be analysed and brought about.First of all let us see the mind as a humble and divine power that is blessed upon us to
Om Namah Shivaya! Wishing all our Readers a very auspicious, austere & enlightening
Mahashivratri -7-
Finding Happiness Once a group of 50 people was attending a seminar. Suddenly the speaker stopped and started giving each person a balloon. Each one was asked to write his/her name on it using a marker pen. Then all the balloons were collected and put in another room. Now these delegates were let in that room and asked to find the balloon which had their name written, within 5 minutes. Everyone was frantically searching for their name, pushing, colliding with each other, and there was utter chaos. At the end of 5 minutes, no one could find their own balloon. Now each one was asked to randomly collect a balloon and give it to the person whose name was written on it. Within minutes everyone had their own balloon. The speaker began: This is exactly happening in our lives. Everyone is frantically looking for happiness all around, not knowing where it is. Our happiness lies in the happiness of other people. Give them their happiness, you will get your own happiness.
Vedanta Sandesh
Nature of Vigyanam Q: What is the meaning & nature of Vigyanam? ___________________________________________ Hari om, The words Gyana & Vigyana have been commonly used in Upanishads & Gita for thousands of years. They imply informative knowledge and direct experiential knowledge respectively. Gyana informs, motivates & guides, while Vigyana implies the direct understanding - the seeing or realization.
S
e
l
f
-
Realization is that vigyana where the limited
knower
discovers that its identity of being a limited knower is just because of our identification with our upadhis, and thus the knower trancends its limited existence. - PoojyaGuruji
Normally in any experience there is an 'experiencer', who first deliberates and then directly experiences some object. First there is the awareness of the object and then comes the joy of that experience. Technically these two steps are called in the scriptures as Vritti-Vyapti and the Phal-Vyaptti. All the hard work to know and then finally the joy of the knowledge. This is fine & normal in the knowledge of all 'objects' of the world, but when it comes to the knowledge of the Self, the scenario is different. The very necessity of Self-Knowledge implies that whatever we know today about ourselves is not complete & true knowledge, so obviously when we deliberate using valid means of knowledge and finally come to know our truth - then, the knower as we know today will obviously be a changed person - much more magnanimous etc. So before the knowledge and even during the process of knowing we will remain what we are today, but the moment we know something deeper & transcendental about ourselves then 'I' as we are today shall no more be a valid self-identity. So the uniqueness of the vigyana of Self is that there is the Vritti-Vyapti, but no Phal-Vyaptti. We begin as a knower but end up realizing that we are something more sublime that the mere experiencer. We are a changed person. The initial knower was limited, having desire for greater joy & security, he/she is basically an individual; but the culmination is to appreciate that I am neither limited nor insecure in any way, in fact I alone am the timeless & transcendental truth. When this direct realization is there then 'I' as the initial experiencer is not there. This special vigyana ends our identity as a limited & seeking Jiva, and we realize that 'I am That' which I was trying to seek & know. Self-Realization is that vigyana where the limited knower discovers that its identity of being a limited knower is just because of our identification with our upadhis, and thus the knower transcends its limited existence. The limited ends its limited identity and discovers something very profound instead. It's comparable to metamorphosis. So I as a Jiva will never realize Brahman, but the Jiva itself realizes its present identity as illusory and thus ‘ends itself’, and thereafter Brahman alone is. That is the uniqueness of the Vigyanam of Atma. Love & om Swami Atmananda
-9-
by Swamini Samatananda
Sanyasa Having discussed the first three ashramas viz a viz Brahmacharya, Grihastha and Vanaprastha we will now look into the last life stage of Hindu Dharma the Sannyasa Ashrama. In Hindu Dharma Sannyasa is traditionally conceptualized for men or women in late years of their life, but young Brahmacharis have also had the choice to skip householder and vanaprastha stage, renounce worldly and
Niyatam kuru karma tvam (contd)
materialistic pursuits and dedicate their lives to spiritual pursuits to attain moksha. Speaking of Sannyasa the first thought that generally comes to the mind is a life of austerity and solitude in the caves of the Himalayas or the interiors of Jungles. A Sannyasi is one who has realised his Real identity as the eternal, self effulgent and self contented one. He is the enlightened one who is fulfilled by the Selfwithin the Self and therefore seeks nothing from the extraneous world inspired by any sense of incompleteness. He lives life as a liberated one here and now just as a lotus lives in water, untouched and untainted. An interesting rite performed during the ceremony of initiating a person into Sannyasa was that he took a vow to henceforth live a life of fearlessness and also he will grant fearlessness to all others around him, be it humans, animals or mother nature. He would henceforth live a life of compassion reflecting the Vedic thought of 'Sarve bhavantu sukhinaha'May all live in peace and happiness. In Hinduism, the tradition of Sannyasa is symbolized by saffron robes, and generally a person inclining towards the direction of sannyasa wears the saffron. The orange symbolizes the first rays of the sun rising at dawn. Just as the first rays of the sun destroy darkness, in sannyasis too the colour orange stands for knowledge, the dispeller of the darkness of ignorance. Traditionally, if one chooses the life of a monk, one is freed from the normal duties in society. A renunciate who seeks to understand the truth is supported by the community. All his basic requirements of food, clothing & shelter are looked after by the householders. A Sannyasi is also known as a bhiksu, a person who lives on alms. In fact as per the Scriptures it is a privilege for a householder to serve Brahmins and Sannyasis, people who have dedicated themselves to spiritual knowledge. A householders considers such opportunities to serve them as an opportunity to earn merits which blesses them fulfilling their worldly and spiritual desires. In olden times the kings were patrons who looked after the Gurukulas and Ashramas which were the centres of learning. Vedanta Sandesh
A Sannyasi renounces all actions:
A Sannyasi is as vibrant and energetic as is the color of his saffron robes. He still performs actions but his actions are a translation of Ishwara’s will that is directed towards the welfare of all. - Samatananda
A Sannyasi renounces all actions. Action or karma is always a deliberate resolve to reach a particular goal which is inspired by a desire to bring about fulfilment. Karma is inspired by a sense of lack within and therefore an attempt of seeking fulfilment from outside. Naturally in its roots it shows the presence of ignorance about the Self being blissful by nature and also a misapprehension of the Self being a limited being, thus bringing about an equation of a sense of enjoyership and sense of doership. Wherever there is a desire to seek enjoyment from outside there will be a natural outcome of doership. Since any kind of extraneous enjoyment is inevitably short lived the Jiva is trapped in an eternal cycle of seeking extraneous joy and performing actions. This is not the story in case of a Sannyasi. A Sannyasi is one who has not only seen the ephimerality of the objective world but he has also discovered his true nature of being Sachidananda i.e. the Self effulgent Blissful Truth. He revels in a state of Self contentment and has reached a mental state of total detachment from any desire to achieve contentment from the field of action. He can see that action itself being limited can never bring about limitless joy. Thus a Sannyasi has renounced all actions. So does it mean that a Sannyasi is one who sits idle and does not do anything at all? No. This is not so. In Vedanta the state of actionlessness lived by a renunciate is not giving up actions at the physical level. In the Gita Bhagwan Sri Krishna says that it is never possible to give up actions physically. If nothing else a person will still need to perform actions to look after his own physical sustenance as a human being. Not even a moment goes by without performing actions. What then is the implication of giving up actions. When a Sannyasi renounces karma it implies that he no more performs actions from a sense of limitation to seek any kind of fulfilment from the outside world. In other words he is no more an enjoyer of any fruits of actions. By the discovery of his own blissful nature the sense of enjoyership is fully resolved and hence there is no consequent sense of doership. Yet he lives a life of dynamism & enthusiasm. We don't see a dull unenthused person who is now ready to become a parasite on society. A Sannyasi is as vibrant and energetic as is the colour of his saffron robes. He still performs actions but his actions are a translation of Ishwara’s will that is directed towards the welfare of all. A sannyasi performs actions according to the demand of the situation. He is well tuned to the will of God. In the sixth chapter of the Gita Bhagwan Sri Krishna says ‘He who performs his bounden duty without depending on the fruits-of-actions --- he is a SANNYASIN and also a YOGI ; not he who has just renounced actions and even fire (without learning to act selflessly). - 11 -
Quotes Doubt kills more dreams than failure ever will. We do not see things the way they are, we see things the way we are. Remember that how you say something is just as important as what you say. I'd rather have a mind opened by wonder than one closed by belief. “Teachers open the door, but you enter by yourself.” “An investment in knowledge always pays the best interest.” “If you only do what you know you can do- you never do very much.” “Try and fail, but don’t fail to try.” “People come into your life and people leave it… you just have to trust that life has a road mapped out for you.”
Vedanta Sandesh
Wandering in Himalayas
Gangotri
31 Excerpts from the Travel Memoirs of Param Poojya Swami Tapovanji Maharaj
It was at about ten o'clock on a cloudless June morning, that I first set my foot on the plain of Kedarnath. I was then rambling in the Himalayas for the first time and my heart was filled with wonder and joy. In spite of cold, hunger and thirst, my mind was immediately lifted up into a kind of bhavasamadhi. It is my experience that among the Himalayas my love of natural beauty often raises my mind to a higher plane. Here, at a height of 12,000 feet above sea level, it was the sight of a snow-white line of mountains at close quarters that lifted up my mind. I remained entranced for a long time, enjoying the unbounding glory and power of God. Tradition says that the Pandavas installed the idol of Kedarnath and built the Temple. The same source informs us that, in the course of time, Shree Shankara renovated the Temple and appointed Shaivas from the South to officiate as priests. Some learned men hold that Shree Shankara, who was a divine incarnation(avatar) of Shiva, renounced his earthly existence at this place on his way back to Kailas. however that may be, Kedarnath is held in the highest esteem by the Hindus. The idol is a swayambhu(self-born), a big round rock that seems to have grown naturally from inside the earth. Of course, there is nothing absurd in worshipping God in many forms, from highest to the lowest-as the Omnipresent Existence-Knowledge-Bliss or as animal or stone or earth-because everything is Divine. Nothing exists outside God. If a devotee whole-heartedly worships a stone as God, and another worships Vishnu or Rudra, the former is bound to derive as much benefit as the latter from the Almighty. The man who takes this broad view that everything is God never looks down upon any faith or religion with contempt. Those who critisize Hinduism for propogating faith in a multiplicity of Gods are ignorant of the great doctrine of Sanatan Dharma that the entire universe is but the body of God. Lord Kedarnath wins the heart of His worshipers and leads their minds into serene contemplation. At this holy place, all griefs of the grief-stricken melt away and worldly tendencies of wordlings are suppressed. The natural beauty of the place may be enjoyed by atheists as well as theists, but only people of deep faith will have the courage to dip themselves in the ice-cold Ganga. In fact, it is in itself a difficult penance to bathe in the streams at such high altitudes. But faith makes the difficult, easy. When the fire of faith burns within, one cannot feel even the benumbing cold. Such faith, however, can be the result of only great virtue. Daily, people see hundreds of creatures falling victims to death. Still they fancy themselves immortal. Smaller fishes with their young ones play about in the mouth of the whale; similarly, man, with his wife and children, name and fame, sports with death. Oh brahmin, of what use are riches and relations to the dying man? Of what use is even his wife to him? - 13 -
What is that absolute divinity, that Self you are talking about, O Lord? -
by Swamini Vidyananda
Rama asks Vasishtha. See, how strange it is - the Absolute cannot be described by words, yet the words are the only instrument we can use to convey some ideas about the Absolute! Moreover, the words, as shabda pramana, or evidence by the scriptures and the wise, are considered as the only valid method of knowledge for the Supreme. Perception, inference, analogy, presumption and nonapprehension, which also are valid means for knowledge of anything, but the Supreme, cannot be used for knowing the ultimate truth, the Divine. It means you cannot see it, you cannot touch it, you cannot imagine it, you cannot compare it with anything, you cannot use logic and you cannot just simply shut your thoughts
25
and realize it! Words cannot describe it, and yet, the whole book of Yoga Vasishtha does talk about that which cannot be described in words. Isn't it a paradox? It is paradoxical on one side, and it is not on another. If you want to get a description of the Divine, you are up to failure. Description means limitation, it always needs an object to describe, and description talks about qualities of this objects, describes what it looks like, so one can imagine a fair representation of that in his or her mind, to say "oh, now I do know that!". The Lord is not an object, it does not have any limitations, it does not have qualities and it does not look like anything. It does not "look" at all, since it has no form or shape and cannot be imagined. But... are the words completely useless?
Adhyatmic Teachings of Guru Vasishtha to Sri Ramji
Wise teachers and scriptures are not try to "describe" the limitless (and limit it by such an action), but they use the words as pointers, they just indicate direction for the search of seeker. It is the direction, diligently following which one can discover for himself his own nature, the limitless, the light of the Consciousness, the Truth and Atman about which the wise talk. Luckily for everyone, this is possible - truth is available always and everywhere, and looking in the right direction with the properly prepared instrument of the mind, it can be realized, because it is self-evident and obvious. Only ignorance does not let one see this obvious truth. And after such realization, no mind is needed to know That as my own Self. So, paradoxically, with the mind (initially) we go beyond the mind, with words to start from we realize that which is beyond the Vedanta Sandesh
words, which is the "the speech of speech" and " the eye of the eye", in the words of Kena Upanishad. Vasishtha further elaborates on what the Divine Lord is. He who has been described as the Lord is not very far: He is the intelligence dwelling in the body. He is the universe, though the universe is not he, He is pure intelligence, from which the universe is born (as if, because nothing is actually ever created), in
Nature of the Self revealed
which the universe exists and to which it returns (also "as if", since it is not real "creation"). It
is
emptiness nor
a form, neither sight
nor the seen,
and one could not
say that it is,
nor that it is not. It
has no ears,
no
tongue, and
yet it hears, sees
and eats. It is
uncaused
uncreated,
and it is the cause
of everything
as water is the
cause
of
waves. This infinite
eternal
light is in the heart
of all; and in
its light the three
worlds shine,
as a mirage. When
the
vibrates,
and
infinite
neither
eyes,
no and
the
worlds appear
to emerge; when it
does
not
vibrate, the worlds
to
submerge; even as
appear
when a firebrand is whirled fast in darkness, a fiery circle appears, and when it is held steady, the circle vanishes. Vibrating or not vibrating, it is the same everywhere at all times. Not realizing it, one is subject to delusion; when it is realized all cravings and anxieties vanish. From it is time, action, form, taste, smell, sound, touch and thinking, all that you know is it alone, and it is that by which you know all this. In truth, this world does not arise from the absolute nor does it merge in it, the absolute alone exists now and forever. When one thinks of it as a void, it is because of the feeling one has that it is not void; when one thinks of it as nonvoid, it is because there is a feeling that it is void. The absolute is immaterial, and so material sources of light like the sun, do not illumine it. But it is self-luminous, and therefore it is not inert nor dark. This absolute cannot be realised or experienced by another; only the absolute can realise itself. -7-
The Sixteen Samskars 1.Garbhadan: The first coming together of the husband & wife for bringing about conception. 2. Pumsvan: Ceremony performed when the first signs of conception are seen, and is to be performed when someone desires a male child. 3. Seemantonayan: A ceremony of parting of the hairs of the expectant mother to keep her spirits high & positive. Special music is arranged for her. 4. Jatakarma: After the birth of the child, the child is given a secret name, he is given taste of honey & ghee, mother starts the first breastfeeding after chanting of a mantra. 5. Nama-karana:In this ceremony the child is given a formal name. Performed on the 11th day. 6. Nishkramana: In this the formal darshan of sun & moon is done for the child. 7. Annaprashana: This ceremony is performed, when the child is given solid food (anna) for the first time. 8. Chudakarana: Cuda means the 'lock or tuft of hair' kept after the remaining part is shaved off. 9. Karna-vedha: Done in 7th or 8th month. Piercing of the ears. 10. Upanayan & Vedarambha: The thread ceremony. The child is thereafter authorized to perform all rituals. Studies of Vedas begins with the Guru. 11. Keshanta: Hairs are cut, guru dakshina is given 12. Samavartan: Returning to the house 13. Vivaha: Marriage ceremony 14. Vanprastha: As old age approaches, the person retires for a life of tapas & studies. 15. Sanyas: Before leaving the body a Hinddu sheds all sense of responsibility & relationships to awake & revel in the timeless truth. 16. Antyeshthi: The last rites done after the death.
Vedanta Sandesh
The Departure of the Pandavas
Story Section n o p u e c On e ... m a ti
On his return to Hastinapura, Arjuna gave Yudhishthira an account of the destruction of the Yadavas. The king then and there resolved to abdicate the throne and retire from the world itself. In this resolve, he was followed by his four brothers and Panchali. Parikshit, Abhimanyu’s son, was installed the Kuru king and Yuyutsu, Dhritarashtra’s son by the Vaisya woman, was appointed regent. The five Pandava brothers and Draupadi started on their journey, with a dog following them. The party of seven then made the Meru hill in the Himalayas their destination. They walked in silence, steeped in Yogic exercise. After traversing some distance, Draupadi fell down. Yudhishthira and his brothers did not stop. They left the lifeless Draupadi behind and walked on their course. Bhima asked Yudhishthira, “O fearless one. For what sin has Panchali fallen on the ground?” Yudhishthira replied, “This is the result of her partiality for Arjuna.” Some distance further, Sahadeva fell. Yudhishthira explained that Sahadeva’s sin was his pride, that he was the wisest of all. Next to fall was Nakula. To Bhima’s query this time, Yudhishthira’s answer was that Nakula was always conscious of his good looks. When Arjuna fell next, Yudhishthira told Bhima. “Arjuna declared that he would single-handedly kill all his foes in one day. He could not fulfill his boast.” It was finally Bhima’s turn to fall. Before he parted with his life, Bhima asked his brother what sin had he committed. Yudhishthira replied, “In the matter of eating, you were selfish. You never cared if others needed food. You also boasted about your own strength.” So saying, the eldest of the Pandavas continued to walk, leaving his brothers and Panchali behind. He was now followed only by the dog. The only human alive from among the Pandavas, Yudhishthira, walked some more distance. Suddenly, amidst much sound and radiance, Indra descended in his chariot and landed in front of Yudhishthira. The celestial bade the Pandava king to ascend the chariot in order to proceed to Heaven. Yudhishthira refused, saying that he would not go to Heaven unless accompanied by his brothers and Draupadi. Indra explained that they had all gone to Heaven, casting off their bodies. Yudhishthira alone was privileged to reach Heaven without parting with his earthly form. There then arose an argument about the dog that had faithfully followed the Pandava king till the end. Yudhishthira insisted that the dog should also climb into the chariot. It finally turned out that the dog was none other than the god Dharma. The god of justice, who had come to test Yudhishthira, expressed his pleasure at his son’s behaviour. - 17 -
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Vedanta Sandesh
Nvoeblpqbojtibe!Dmbttft!.!bu!Btisbn; Every day Poojya Guruji is giving elaborate discourses on the Mundakopanishad for the Ashram Mahatmas & devotees. The mantra which is being discussed nowadays is the 12th mantra of the 2nd section of the first mundaka - Parikshya Lokan. Having observed & analysed the ways of the world and the limits of our karma, an intelligent man soon realizes that by action we keep revelling in the ephemeral & persihable things & experiences, which keep us a seeker, so he/she grows over the fascination of the worldly things and aims to know that which is permananent, and these mature & intelligent people go & find a Guru who can guide them further.
Jtbwbtzpqbojtibe!Dmbttft-!jo!Fohmjti!.!bu!Btisbn; Poojya Guruji is also taking an Upanishad class - in English, for the foreign student, Br Ram. This is the Isavasya Upanishad. He is studying Sanskrit, Vedic Chanting, Puja etc. He will be initiated into Sanyas Ashram on the Mahashivratri day. These talks are being recorded and are being uploaded for all who wish to study Upanishads along with Shankar Bhashya.
Wfeboub.Tbbs!Ubmlt!.!bu!uif!Btisbn; Poojya Swamini Amitanandaji is conducting three classes a week for a Senior Citizen Group on Vedanta Saar. Vedanta Saar is a very comprehensive & highly respected text of Vedanta, and introduces us to all the important technical details of the Vedanta darshan. Earlier this group has studied Bhagwat Gita.
Hjub!Dmbttft!gps!Zpvui!.!bu!Btisbn; A weekly session of Bhagwat Gita is organized for the youth members, who can only take out time on weekends. P.Swamini Amitanandaji is conducting two such classes one on Gita and the other on Atma-Bodha.
Ibovnbo!Dibmjtb!Tbutboh!.!Kbo!3126; On 25th Jan, the Jan’15 edition of the Hanuman Chalisa Satsang by Poojya Guruji was organized at the Sankaracharya Sabhagruh at the Ashram. In this session Poojya Guruji started the explanation of the word Rama-Duta in the second chaupayi of the chalisa. He explained how Hanumanji not only likes this identity & name most but how this name reveals a goal for other sadhakas. This very word reveals to everyone the way & art to live in this world - as an instrument of God. Giving references of Bhagwat Gita he explained how anyone can become an instrument of God - without changing anything.
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Vedanta Sandesh
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The Season Of Spring The season of spring weather seems to sing lovely lovely days are coming our ways The season of spring blooming blossoming of nature of all kind let roots unbind The season of spring birds unfold their wings diving high into sky wish one could fly The season of spring careful hearts love sting reaching out towards others some persons might bother The season of spring nice sound bells ring new wave new style faces have on a smile The season of spring an new awakening busy humanity on earth as if it’s a new birth
Vedanta Sandesh
Mahashivratri Camp, Indore : A five days Vedant Camp is being organized at Vedanta Ashram, Indore from 12th to 16th Feb 2015. Poojya Guruji will take ten classes on Advaita Makaranda and P. Swamini Amitanandaji will conduct classes on Gita Chapter 14. Apart from these there will be classes on Meditation, Chanting, Bhajans and Shiv-Puja. Mahashivratri will be celebrated on 17th Feb.
Gita Gyana Yagna, Vadodara : A week-long Gita Gyana Yagna by Poojya Swamini Amitanandaji will be organized at the Atmajyoti Ashram, Vadodara from 22nd to 28th Feb 2015. The subject matter of the discourse series will be Gita Chapter 3 and Upadesha Saram. The Gyana Yagna will be organized by the Ashram Trust - on the ground floor instead of first.
Gita Gyana Yagna, Lucknow : A week-long Gita Gyana Yagna by Poojya Guruji will be organized at the Hari om Mandir, Lal Baug, Lucknow from 11th to 17th Mar 2015. The subject matter of the discourse series will be Gita Chapter 6 and Kathopanishad 2-3.
Gita Gyana Yagna, Bhubaneshwar : The first week-long Gita Gyana Yagna will be organized at the Shivananda Ashram Satsang Hall at Bhubaneshwar from 11th to 17th April by Poojya Swamini Samatanandaji. The subject-matter of the discourse series will be Gita Chapter 1 and Kathopanishad 1-1. The discourses will be in Hindi. She will also be visiting the famous Jagannath Temple at Puri.
Gita Gyana Yagna, Jalgaon : A week-long Gita Gyana Yagna will be organized at the Dutta Mandir, Jalgaon from 14th to 20th Apr 2015. The subject matter of the discourse series will be Gita Chapter 4 and Kathopanishad 2-1.
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Om Tat Sat