VedantaSandesh Jul2016

t F or ma Monthly eMagazine of the International Vedanta Mission

N

ew

Entering the 23rd Year of Publication

Year - 23

July 2016

Issue 1

Tattva Bodha Gita Reflections We Must Wandering in Himalayas Pauranic Stories Guru Para mpara Pics Incredible India Pics Mission / Ashram News

Earlier Issues

CONTENTS

Vedanta Sandesh - July 2016 1.

Shloka 5

2.

Message of P. Guruji

3.

Tattva Bodha 9-11

4.

Letter 13

5.

Gita Reflections 17-19

6.

We Must 21-23

7.

Jivanmukta 25-27

8.

Incredible India Pics

9.

Story Section 30-31

7

28-29

10.

Ashram News 33

11.

Mission News 34-37

12.

Forthcoming Progs 38-39

13.

Links 40 3

Monthly eMagazine of the International Vedanta Mission July 2016 : Year 22 / Issue 1 Published by

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

Editor: Swamini Samatananda Saraswati

lqÑrs·f/kÑrs cgq/kk Hkorks Hkfork len'kZuykylrkA vfrnhufeea ifjiky; eka Hko 'kadj nsf'kd es 'kj.ke~AA

O Sankara! I realize that even the desire to have your dar-

shan is an effect of so many punya karmas. Realizing my profound ignorance & incapacities, I am humbled, and I just pray to you to help me out. O Sankara, you alone are my resort.

Totakashtakam - 5 5

Message from Poojya Guruji

Vande Guru Parampaparam Guru is one who lovingly brings the light of knowledge in our lives

descends down to the level of student

is passionate about making everyone enlightened

effaces ignorance & delusion and thus reveals the truth

doesnt impose, but facilitates direct realization

has just one prayer: ‘Tamaso ma jyotir gamaya’

is the best & highest blessing of God

is verily a manifestation of God

appears to be an individual, but is not

is basically infinite, manifested as finite Guru is one without whom no knowledge is possible.

My Blessings & Best Wishes to all my disciples, devotees & friends on the pious & auspicious occasion of Guru Poornima.

Love & om 7

TATTVABODHA

A

new section of the Five

Kosas was introduced in the last edition. We will now take up this subject and try and understand each kosa in some details. The five kosas being the Annamaya, the Pranamaya, the Manomaya, the Vigyanamaya & the Anandamaya Kosas. In this section we will try and understand the Annamaya Kosa.

vée;% d%\ véjlsuSo HkwRok véjlsuSo o`f)a izkI; vé:ii`fFkO;ka ;f}yh;rs rnée;% dks'k% LFkwy'kjhje~A

What is the Annamaya Kosha?

Annamaya Kosha is our Gross Body, that which is borne out of the Rasa of Anna (the essence of food), by this Anna-Rasa alone it grows, and finally it goes back into the Earth - the source of all Anna.

9

The Annamaya Kosha is the first layer of our personality’s five koshas. It is also known as the gross body. Being gross it is composed of the five elements which have undergone the process of grossification. This layer of our personality is made up of Anna Rasa, and it grows because of this Anna Rasa, and in the end it goes back into this Anna Rasa alone. Anna Rasa means that ‘essence’ of our food which the body retains & assimilates. It is living and has the capacity to reproduce.

Blessings of a human body:

In the entire cosmos there are countless living beings but the physical body of a human being is the most unique and highly privileged. When we are blessed with the human body then alone we can bring about self awareness. A human body alone has the freedom to act, to not act or to act in a different manner. It is therefore said that a human body is acquired with great punya karmas. Not only does the human body have the privilege of freedom in action but only a human being has the privilege to bring about self awareness. A human being can dive deep into knowledge and discover the reality of the Self as a conscious, ever existent and self contented being. The human body by itself is never a medium of sorrow but it is the wrong identification of the self with the physical body that establishes a wrong relationship and wrong expectations out of it, thus making it a house of pain and sorrow. Having the right perceptions of the physical self and thus establishing the right relationship makes it a house of great blessing.

Modifications in The Annamaya:

The physical body goes through various changes which are described as ‘shad vikar’-the six modifications of the gross body. Coming into existence in the mother’s womb, taking birth, growth, undergoing changes, decaying and death.

These are the six modifications inevitable in any birth. It is important to lay emphasis on this aspect of the annamaya as this reveals to us the objectivity and ever changing nature of the physical body.

Erroneous presumptions:

The Annamaya Kosha being gross and hence the most visible it is most easy to identify with as the Self. This is the house of all our experiences, stimuli and responses thus making it a very important layer of our personality. It requires great value and care but unfortunately one comes to identify with it as the Self the ‘I’. Identifying with the physical body as ‘I’ is seeing the Self as limited and consequently flagging off a life of wrong relationships, wrong expectations and continuous seeking. First of all identifying with the physical body as the ‘I’ prints an Identity card, wherein we are connected to the body. I am thin, I am fat, I am a man or a woman, I am healthy I am ill, and above all I am born and I will die. This is identification with the Annamaya kosa. By itself our physical body is annamaya that is it is made up of the food we eat which is not a problem at all, but this annamaya body becomes a kosa when the identification with it is so strong that it veils our power of discrimination to look beyound it, as our Self. Thus making the body a kosa.

People identified with the gross body are often obsessed with the body and its care. Not only does this layer become a predominant part of their personality but their happiness and sorrow depends on the appearance and health of the body.

To the extent that one can either get intoxicated by a superiority complex or get shattered with an inferiority complex. This cycle goes on until we come to discover the reality and discard off our baseless presumptions about the Self. Until then we continue to suffer the pangs of ignorance and misapprehension. This is where the significance and inevitability of knowledge comes in. Knowledge unfolds the reality of the physical body thereby helping us to redefine our relationship with it. The physical body is ‘mine’, since it is an object of my consciousness. I am not the physical body. I can see the body as a seperate faculty of mine. I am able to see all the changes taking place in this body and can even detach from it if I wish to. When death comes the body remains here and the subject - the Self, is ready to don a new suit again. This shows the

body exists as long as the ‘I’ the Self consciousness blesses it with the life factor.

Once the conscious entity, the Jiva, disconnects itself with the body the person is said to be dead and gone. Understanding these facts is a first step in detaching oneself form the various kosas that veil the Self. The journey of knowledge predominantly features negating all the misapprehensions of all the kosas progressively. This is the very objective of the entire study of the five kosas. To realise the truth of the Atma one inevitabely needs to contemplate on the anatma. This alone will fascilitate the realisation of the Atma. One needs to discover that truth which is unchanging, permanent and the substratum of all manifestations by first clearly seeing the changing and impermanent nature of the body, mind and intellect. One comes to see that all these faculties exist at some level of our personality but this is not the real ‘I’. They are my instruments but I am not them. My nature is uniquely different from these layers. I am basically of the nature of pure existence, consciousness and bliss

The Pancha Koshas

1. Annamaya Kosha 2. Pranamaya Kosha 3. Manomaya Kosha 4. Vigyanamaya Kosha 5. Anandmaya Kosha

\

lnkf'ko lekjEHkka 'kadjkpk;Z e/;eke~A

vLenkpk;Z i;ZUrka oUns xq#ijEijke~AA The great teaching tradition of Vedanta which was started by Lord Shiva himself; in whose middle were great luminaries like Sri Adi Sankaracharya; and which continues unhindered right till my reverential Gurudev, to that entire Guru Parapara my reverential salutations.

\ rRlr~

Mail from Poojya Guruji Shrotriyatvam Hari om!

The truth is indeed beyond words, but the beauty of our scriptures & also the teaching sampradaya is all about the dexterous usage of words alone. We call such a capacity as Shrotriyatvam - the art & science of using words to reveal that which is technically beyond words. All our pramana granthas and also the commentaries on them - ancient or even modern, are all a living example of this - that is why they are so enlightening, inspiring & effective - and thus so valuable to us.

You can see this even in verbal talks of various teachers some talks are so enlightening & captivating while others are a drag.

There are various factors which makes a person a Shrotriya. Great command on language, motivation of dharma, rather than personal likes, having great clarity about that which you wish to communicate - both with head & heart, being compassionately conscious of the state of mind of the adhikari for whom the work is being written, and finally using the discipline of Shad-Lingas while writing something. When a work is written or taught while keeping these factors in mind then it shall become highly effective, captivating & beneficial, otherwise it will lack the necessary punch.

Think.

Love & om

13

Inspiring SOCIAL MEDIA Postings

Inspiring SOCIAL MEDIA Postings

15

GITA REFLECTIONS

fde~ rn~czã fde/;kRea fde deZ iq#"kksRreA vf/kHkwra p fda izksDre~ vf/knSoa fdeqP;rs AA

What is that Brahman? ( fde~ rn~czĂŁ) Swamini Samatananda

Arjuna said: O Krishna, What is

that Brahman? What is Self-Knowledge? What is Karma? What is the truth of this manifest world? And please also tell me about Devatas?

17

Gita Reflections

The seventh chapter concluded

the light that illumines everything. "At the

with Lord Krishna speaking of a wise

command of the imperishable-O Gargi! the

man at the time of his death. He also

heaven and earth are held in their proper

introduced

places." Brihadaranyak

some

new

words

which

Upanishad.

invoked a number of questions in Arjuna's

Akshar Brahman is the substratum of all

mind. The 8th chapter thus goes on to

manifestations and change. Anything that

begin with Arjuna's questions which are

manifests in the frame of time goes through

the subject matter of this chapter. Arjuna

the six-fold modifications. It goes through

goes on to ask a series of questions like

a wave like pattern of birth, growth, change

What is Brahman? What is centred on the

and death. Brahman is aksharam-it does

Self? What is karma? This was ulimately

not go through any modifications. In the

followed by a question about how a steady

dream state a multifaceted world is created

minded person knows Paramatma at the

where I see my self going through various

time of death. This goes on to become a

experiences and modifications yet when

subject of elaborate discussion in the 8th

I wake up I am untouched by the various

chapter. As we look into the 8th chapter

happenings in the dream state. I am the

we will take up these various questions

one who illumines and gives existence to

one by one.

the entire creation in the dream state. The dream state and its various experiences

The first question asked by Arjuna

come and go but the 'I' the substratum of

is 'Kim tad Brahma'- What is Brahman?

the dream sequence does not decline at

Sri Krishna says Aksharam Brahma

any time. I am the imperishable Brahman.

paramam. Imperishable is the Supreme Brahman. That which does not perish

Paramam Brahma:

or decline. Brahman is the changeless

and imperishable essence that pervades

the limitations of time, space and objects.

the entire creation. It is the life principle

All forms, living or non living are born at a

through which everything manifests and

particular time, can be available only at a

Paramam is that which transcends

Gita Reflections particular space and are charecterised by

Paramatma is to know the Self as free

distinguished features making it limited at

of these three limitations of time, space

the level of attributes and utility. A glass

and objects. Seeing this limitless nature

has been manufactured at a point of time

alone is the nature of liberation. Bondage

and will break some day and the very

is nothing but limiting one's self in the

utility of the object can also be defined.

realms of time and space. This erroneous

So also the human body appears at one

presumption brings about identification

point of time and then dies off. Thus goes

with the body, mind and intellect. This

on the cycle of birth and death. This goes

innocent presumption happens to be the

on untill we discover through knowledge

most tragic development which binds us

our limitless nature.

with various changing and impermanent

Nothing

stands

sepeate

from

identities

and

seeking,

consequently

bringing

Brahman. Even the objective world that

about

attachments,

appears to be seperate from the Brahman

insecurities and the like. Hence the only

is just as seperate from the world as is

goal that is worth aiming for as a human

the illusory snake from the rope. To know

being is discovering the limitless nature

“The knowledge of Bhagwad Gita is amazing. It helps to bring about the ‘equanimity and meditative quietitude’ experienced in a serene & quiet Meadow to one’s Karma-kshetra - the so called Marketplace. Such people are very hard-working, creative, yet always at peace, very thoughtful & contemplative. Week-ends are needed by weak ones who first get disturbed and then need a break.” - Swami Atmananda

fear,

WE MUST

-2-

We Must

Let our Work Speak for Itself

P.P. Gurudev Swami Chinmayanandaji 21

We Must

We have no choice; work we all must. That liberty to work or not to work does

not belong to man. Our luxurious freedom is in choosing to work rightly in the spirit of love, dedication sacrifice and joy. And with no anxiety, no fear, no excite ment for the results. These are already His, as much as our own actions are even now His alone. Diligently, consistently shall we work and undertake daringly even stupendous programmes. Whenever a piece of work comes our way, we shall accept it as from Him, and do it for Narayan, offering its results, be it success or failure, entirely unto the Great Parameshwar.

Let our work Speak for itself. No covering it with an excuse! Excuses are just the

expressions of our weakness in the field of action. Revelling in our tiredness!; joyous in our exhaustion!; blissful with our fatigue!; we shall still work on inspiredly in our endless love for Him who is thrilling us into performance from within. He tickles, and our giggles per colate in suffocating laughter through our daily actions.

Let our work Stand by itself. We shall have no ears! Lei the world estimate our

success, criticise our failures, laugh al our hopes, smile at our visions we shall work on for Him, in Him, with Him, as He commands us. We will always dc lovingly our best. We have no explanations to give, no report to draft, nc statements to make. We are what we are. In fact explanation* seldom, if at all, explain; they simply burden our day-to-da) activities. Act on, we shall. Work dedicatedly, we must. While thus working we must cultivate in ourselves a special brand of independence-spirit which shall sustain us, both in the busy market-place and in the meditation-seat. In the midst of the contending crowd or in the peaceful solitude, this daring spirit of freedom and fearlessness alone should spring forth from our consciousness that we are upright and pure, diligent and clean both in our thoughts and actions.

Together, in this knowledge, we shall merge into a team of workers, ever striving

to gather and develop a noble, chaste, and high character based upon divine thoughts

We Must and polished conduct. In all these the test lies in ourselves. Let us live in a sense of Greatness; we are the children of the inimitable Rishis.

Shun doing in secret what we would not do openly. Let us come to merit our

own respect and reverence; natur ally, such people will be respected and revered by all others. Deep in the depths of all of us there is a secret longing, a silent impulse, a soaring ambition to do something beautifully great, spectacularly noble, and surely enduring. This is a divine summons from the deeper Presence in us, to take off from the decaying levels of mediocrity into Voiceless Heights of spontaneity and perfection.

We must hark to these indispu table intimations divine, too sacred to ignore; too cruel, if we should reject. These are the calls of the 'Panchajanya' commanding us to marshal all our faculties and powers and march out to con quer. When so enlarged in our outlook on life and in our vision of God, we learn to obey its biddings there then comes that experience - that miraculous unfoldment in our selves.

Thereafter, we are no more satisfied with our common-place living and its routine

activities, but must then demand from ourselves nobler exertions, greater achieve ments. We shall thirst for some sublime endeavor as our sights soar igher, gazing into possibilities of a greater and a loftier purpose in life. It is then we glide into the richness of the treasures that are already within us. We must bring out these wonderful powers that are placed now in our keeping and pour them forth for the benefit of the world around. Not only the Lord has given us each an explosive magazine of power, but also in us are the faculties to wield it rightly. In fact, if we are Ready, we can accomplish, this moment great things. We must. If we are Willing, we can perform still greater actions.

We must. If we are Available, the greatest achievements are possible. We must. Let us be Ready, Willing and Available. We Must.

Let us accomplish the Great Things, perform the Greater Actions . . . and make

possible the Greatest Achievements. We Must.

Jivanmukta

fu%lax fueqZfDr ina izi| czãkReÒkosu fojkftrks ;% Jh lkSE;dk'kh'k egs'ojk; rLeS ue% Lokfe riksouk;AA

Wandering In

Himalayas 46 The Temple of Sharada Excerpts from the Travel Memoirs of Param Poojya Swami Tapovanji Maharaj 25

Jivanmukta

The Ancient ‘Sharda Temple’ Once a seat of Learning, now in ruins in Pak Occupied Kashmir

Jivanmukta

In the heart of Kashmir is a beautiful valley, 84 miles long, 25 miles broad, and

5,300 feet above sea level. It lies within the Himalayan ranges and extends eastwards from the western extremities of the Himalayas. Few countries in the world can rival Kashmir in natural beauty. According to the Puranas, Maharshi Kashyap performed his penance here. With lakes and rivers and mountains, it was once almost inaccessible. But gradually it developed into a popular state, full of densely inhabited villages and rich fields. Poets described the land as a heaven on earth; poets of today speak of it as the ‘Switzerland of India.’

Through the centre of the wide plain sorrounded by snow-clad mountains flows

the Jhelum, known in the Puranas as Vitasta. Srinagar the capital of Kashmir, is situated on her bank, in the very centre of the plain. The city and the sorroundings are famous for the ravishing beauty of the lakes where the red lotus and other lovely flowers bloom, and the gardens where rare types of trees and flowers grow in plenty.

In ancient times Srinagar was almost inaacessible, but now on account of constant vehicular traffic, communication has become easy . the city is 196 miles from rawalpindi and 206 miles from Jambu (Jammu). Jambu is the capital of a small state ruled by the Mahrajas of Kashmir.

It is said that the place derived its name from Jambavan, who performed his

penance here. What seperates kashmir from India is the Himalayan range called Pir Panchal. In summer, hundreds of sadhus from India make their way to Kashmir. In fact, no part of India, distant or near, is inaccessible to sadhus. While the wealthy travel to Kashmir for pleasure, sadhus go there on pilgrimages. In April-May 1927, I too travelled to Kashmir, to visit the Holy places and spend some there in penance.

Incredib

Naturescapes of India

ble India

29

Naturescapes of India

STORY

Birth of Sri Veda Vyasa

Once upon a time

Veda Vyasa was born to Sage Parashara and Kali, the fisherwoman. Kali is

also known as Satyavati, who later married King Shantanu. Legend has it that Sage Parashara was once attempting cross Yamuna and took the help of a young beautiful woman named Kali, who was the daughter of a fisherman.

The beautiful young Kali aroused passion in Sage Parashara. The beautiful

nature and the surroundings acted as a catalyst. Sage Parashara created a thick fog around the boat and created an artificial island. The couple had sexual union on the island.

Sage Parashara said to young Kali that as soon as he leaves, a son will be

born to her who will become the teacher of the world and divide the Vedas. He also blessed her that even after the birth of a son she will remain a virgin.

Soon on that artificial island, young Kali gave birth to a male child. As soon as

the child was born, he grew up and told his mother that she had played her part in the divine mission by giving birth to him and need not worry about him. He also said that he will come to her aid whenever she needs it.

As a child, Vyasa was referred as Krishna and as he was born on an island

he was also known as Krishnadvaipayana. After compiling the Four Vedas, he was known as Veda Vyasa.

He is the celebrated author of Brahma Sutra, Mahabharata (which includes

Bhagwad Gita), Eighteen Puranas & also various upa-puranas. His birth day is celebratd as Guru Poornima, which is also known as Vyasa Poornima. While the heritage &knowledge of Vedas is almost timeless but he was the one who assured that the posterity is also blessed by this knowledge.

31

International Vedanta Mission Bringing Love & Light in the lives of all with the Knowledge of Self Advaita Gurukula:

Vedanta Ashram, Indore

Ashram News Ashram Pravachans :

At Vedanta Ashram, Poojya Guruji Sri Swami Atmanandaji Maharaj is conducting very intensive & elaborate discourses on the Mundaka Upanishad.

This session is basically for the Ashram inmates, and is based on Shankar Bhashya. These elaborate discourses on the Upanishad have been going on for last 20 months (from Oct 2013), during period the first Mundaka has been completed. Now in the second Mundaka, the current topic is about how to directly realize that which is formless, permanent & imperishable. (2-1-1) - v:ia ln{kja dsu

izdkja.k foKa;e~\

Apart from this session, special classes were organized for some visiting students.

Poojya Swamini Amitanandaji has been taking classes on Sanskrit and Chanting, while P. Swamini Samatanandaji has been taking classes on Atma Bodha.

Ashram Visitors :

Swami Sreenivasanandaji of Divine Life Society, Bhubaneswar, Odisha came over to Vedanta Ashram for a month long stay. His trip was organized courtesy Sh Rajesh Kumar. The recent Gita Gyana Yagna of P.Swamini Samatanandaji at Bhubaneshwar was organized in the Satsang Hall of Sivananda Saskrutik Kendra - a DLS center there.

A devoted & sincere Mahatma, he started his stay at Ashram with abhisheka of Bhagwan Sri Gangeshwar Mahadev, and later Poojya Guruji organized special one-to-one sessions for him to facilitate better acquaintance with our Vedantic heritage. He gelled with the Ashram ambiance very nicely. He has since returned back to Bhubaneshwar.

33

Mission News Gita Gyana Yagna, Vadodara

June 2

Sub

Gita Ch Kathopan

6-12 Ju

in Pics Atmajyoti Ashram, Vadodara

2016

jects:

hapter 5 nishad 1-1

ne 2016

35

Mission News Distribution of Copy-Books to Studious Children - in Vadodara

in Pics Monthly Hanuman Chalisa Satsang at Ashram

Forthcoming Guru Poornima Celebration @ Vedanta Ashram, Indore at the Lotus feet of P. P. Guruji Swami Atmanandaji On 19th July 2016

Hanuman Chalisa Satsang @ Vedanta Ashram, Indore By : P. P. Guruji Swami Atmanandaji On 31st July 2016

Programs Vedanta (Janmashtami) Camp @ Vedanta Ashram, Indore By : P. P. Guruji Swami Atmanandaji From 20th to 25th Aug 2016

Gita Gyana Yagna @ Pritam Society, Bharuch By : P. Swamini Amitanandaji From 1st to 7th Aug 2016

39

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