Monthly eMagazine of the International Vedanta Mission
Vedanta Sandesh Year - 23
Issue 1
July 2017
Guru Poornima Greeetings
V edanta Sandes h
Cover Page
This month our cover page is dedicated to Bhagwan Bhashyakara Bhagawatpada Sri Adi Sankaracharyaji Maharaj, one of the most illustrious teachers of Brahma-Vidya - to commemorate the annual Guru Poornima festival which falls on 9th of July this year. Guru Poornima is also called as Vyasa Poornima, the day when Bhagwan Sri Veda Vyasa was born. This day is traditionally celebrated as our Spiritual Teachers Day. On this day we pay our respects to not only our direct teacer but also the entire lineage of the great masters who devoted their entire lives to not only wake up to this liberating knowledge but also assuring its continuity to the posterity. Brahma-Gyana and Dharma-Gyana are the two apaurasheya knowledges given to us by the Vedas and elaborated so amazingly by Bhagwan Sri Veda Vyasa in his various works like Mahabharata, Bhagawat Purana, Brahma-Sutras etc. We salute his dedication and compassion for all. Later Bhagwan Sri Adi Sankaracharya wrote his commentaries on Prasthana-Trayi. These form the basic texts which all students of Vedanta study in their course of studies through their teachers. On the occasion of Guru Poornima we gratifyingly & humbly salute our Poojya Gurudev and all the great masters because of whom we have this most profound heritage of entire mankind.
2
CONTENTS
V edanta Sandes h
Vedanta Sandesh July 2017
1.
Shloka 5
2.
Message of P. Guruji
3.
Tattva Bodha 9-14
4.
Letter 15-16
5.
Gita Reflections 17-22
6.
We Must 23-28
7.
Jivanmukta 29-32
8.
Story Section 33-36
9.
Mission / Ashram News
7-8
37-48
10.
Forthcoming Progs 49
11.
Links 50 3
Monthly eMagazine of the International Vedanta Mission July 2017 : Year 23 / 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:
V edanta Sandes h
Swamini Samatananda Saraswati
4
;Fkkdk'kks â"khds'kks ukuksikf/kxrks foÒq%A rn~Òsnkn~ fÒéon~Òkfr rék'ks dsoyks ÒosrA~ A Just as one, all-pervading space appears to be fragmented because of various walls & forms, so also the one, all-pervasive Truth appears to be many just because of limiting adjuncts (upadhis). Remove the upadhis and it is seen as one again, which it always was inspite of the upadhis. Atma Bodha - 10
V edanta Sandes h
6
Message from Poojya Guruji
V edanta Sandes h
Basic Objective of Yoga On the occasion of the International Yoga Day, the 21st June 2017, there were celebrations all over the world, led by the record-making mega events in different parts of the country & the world. It is great to see the sraddha of Yoga in so many people all over the world. One day events just strengthens one’s sraddha, which as we are aware is the foundation of any great subsequent journey. We wish & pray that not only the awareness of Yoga spreads far & wide, and this subsequently helps to create a better world. Let us take this occasion to try to appreciate what exactly is the essence & objective of Yoga. Nowadays the prevalent meaning of Yoga is an ancient health package of soft excersises wherein using the flexibility of body we activate both the various voluntary & involuntary muscles & also our endocrine glands. These yogasanas are syncronized with our breathing too, facilitating better and activated physiological activities. In all this we attain better health and thus a better better mind. Anything helping attain an alert & peaceful mind is a step towards attaining the higher objectives of Yoga. Gita and also its laer Acharyas give profound respect to the word Yoga. Every chapter of Gita is named as some Yoga. Gita itself gives us
7
V edanta Sandes h
a different definition of Yoga, wherein Lord Krishna says - ‘Samattvam Yoga Uchayate’, meaning a mind which can retain its poise, equanimity & thoughtfullness in all ups & downs of life is a mind of a Yogi. This samattvam is basically the acquisition of a non-reactive mind. When there are no mechanical, thoughtless & conditioned responses that there is any chances of intelligent & thoughtful living. So when we are doing Asanas, we better keep such deeper definitions of Yoga in mind and thus take a step towards awakened & thoughtful living. Secondly, let us also bring to our mind the famous definition of Yoga given by Patanjali Maharshi. In his Yoga Sutras he says ‘Yogah Chitta Vritti Nirodhah’, meaning quititude of mind is Yoga. Understanding this so called quiet mind is the secret of this definition. This quititude does not indicate either suppresion of thoughts or being in a state of sleep-like absorbtion, but a quietitude of a sincere inquisitive student when the person is being revealed something new by some revered wise man. There are no thoughts in such a mind. exisitence of prior conclusions is the very denial of any new knowledge or even experience. Gita also tells us that ‘When someone is endowed with a Yogic state of mind, then they shall soon be blessed with Brahma-Gyana’. This is never possible in a mind which is in laya or absorbtion, but rather is awake, alert, quiet, humble, inquisitive and non-reactive. Attainment of ‘such a mind’ is the ultimate objective of all Yoga. Men/ women blessed with such a mind shall indeed be a blessing for themselves and also the world in which they live - whether it is your inner unfoldment or productive & creative endeavor in the world outside. So we wish & pray that may everyone start on this long & divine journey starting from acquisition of good physical health and culminating in being blessed with an intelligent, alert & sensitive mind.
8
TATTVA BODHA
Swamini Samatananda
Tattva Bodha I
n the previous edition we reflected upon
Maya which is the shakti or power of God and that it has three gunas. When Brahman-the pure life principle or consciousness wields his Maya Shakti then he is called Ishwara. Ishwara is the one who creates the world, sustains it and is also the destroyer. When the Supreme consciousness has not wielded his creative power he is known as Brahman and when he wields his creative power he is known as Ishwara. Ishwara alone is known as Brahmaji as a creator, Bhagwan Vishnu as a sustainer and Bhagwan Mahesh as the destroyer. This trinity does not show three seperate Gods but actually these are three different roles of the same Ishwara.
Creation is basically manifestation of that which was in
the unmanifest state earlier. It exists for some time and then again goes back into the unmanifest and so on. The creation brought about by Maya has three gunas - Sattva, Rajas and Tamas Having wielded his power of creation or Maya Shakti, then immediately starts the creation. Creation with all its diversity takes place in a very sytematic and definite sequence.
V edanta Sandes h
rr% vkdk’k% lEHkwr%A vkdk’kk}k;q%A 10
Tattva Bodha ok;ksLrst%A rstl vki%A vn~H;% i`fFkohA
The process begins with the manifestation of the five
basic elements - Akasha (Space), Vayu (Air), Agni (Fire), Jal (Water), and Prithivi (Earth). After that the entire world with all its diversities comes about with the combination of these five elements and the three gunas. Everything in the world reflects the three gunas in one way or the other. The secret and details of creation is basically knowing which thing came out of which element and guna. The Pancha Mahabhutas:
When the creation started the first to manifest were
these five basic elements called the Pancha Mahabhuta’s. This process of creation is from the subtle to the gross. Subtlety is seen by the pervasiveness of the object. The more subtle it is the more pervasive it will be. The process of manifestation is very fast. It is so fast that it almost appears that everything had manifested simultaneously, but there is not only a sequence to it but a definite process too. .
The Pancha Mahabhutas or the five basic elements are
first created in a sequencial order. All these elements which
V edanta Sandes h
manifest in the beginning are in subtle form. They are called
11
Tattva Bodha Sukshma Mahabhuta, or Tanmatra’s. These subtle elements become material cause of all that which is subtle - like our mind etc. Subtle is that which is not perceptible with our sense organs yet is very much there for experience.
Akasha:First comes the element of Akasha - Space. The
element of Akasha is basically that which provides space to everything. Akasha has one guna (property) called ‘Sabda’ (sound). Akasha is that from which sound manifests, a medium in which sound exists, and travels. Akasha thus provides the ‘object’ for our first Gyana Indriya - the Ear (Shrotram).
Vayu: This subtle element of Akasha then becomes the
material cause of the next element - Vayu (Air). As Akasha is the material cause of Vayu therefore Vayu has not only its unique guna of ‘Sparsha’ (touch), but also has the guna of Akasha. So while Akasha has only one guna, Vayu is blessed with two gunas. Sabda & Sparsha. Sparsha is that which provides the ‘object’ to our sense organ of Touch (Twacha). So while our sense organ of hearing (Ear) can objectify only one object, our Twacha can not only get a feel of touch but also feels the vibrations of sound. It represents the gaseous state of matter
V edanta Sandes h
which is responsible for the respiratory system.
12
Tattva Bodha
Agni: From Vayu comes about the element of Agni
(Fire). As Agni comes from Vayu, so it has three gunas. One unique guna of its own, which is Rupa (form), but also has two gunas of the earlier two elements - Sabda & Sparsha. Effect always has the qualities of its cause. Rupa provides the ‘object’ to our sense organ of sight (chakshu). It represents for without substance and is responsible for digestion and perception.
Aapah: From Agni comes the element of Aapah (water).
As in the earlier cases here too, Aapah has three gunas of its cause (Agni), and a fourth unique one of its own - Rasa (taste). Rasa is the object of our sense organ of Jiwha (tongue). It represents liquid state of matter and is responsible for fluid metabolism in the body. Blood, lymph and other fluids are considered as water elements.
Prithivi: Finally the fifth basic element of Prithivi man-
ifests from Aapah or Jal. This has four gunas of its cause and a fifth unique one of its own - Gandha (smell) - providing the ‘object for our fifth sense organ of Nasika (nose). It represents the solid state of matter and is responsible for the physical constitution of the body. Bones tissues and teeth are considered earth elements. After the basic elements are created, then
V edanta Sandes h
comes the subsequent creation.
13
Tattva Bodha
The significance of studying the process of creation:
It is important to see the study of creation as it helps us to trace the cause of the entire creation and to see how one divine power pervades one and all and that even though the creation is illusory yet it has its beauty at the level of names and forms. It is a beautiful creation which is an opportunity to not only experience this beautiful creation of God but also as a human being to see the true nature of the Self and use this beautiful means of the body to serve the whole creation as much as we can. The human body is the best means not only for Self-Realisation but also serve the entire creation as long as we are endowed with
V edanta Sandes h
this beautiful body of a human being.
14
Mail from Poojya Guruji Think Big Question: Should a person think big in one’s profession or learn to be content with whatever limited one has? Hari om ! Good question, many people have this doubt and will be hopefully benefitted by our discussion. Well, our goals in life should definitely be as high as you can possibily have. Greater the better. Contentment is no doubt a good quality to have, but this question itself arises because of its wrong understanding. As contentment is not necessarily being content in lesser things, but rather in whatever you get - after your necessary hard work, so a pre-requisite of lesser things in life is not necessary. Please remember that apart from contentment you also need to have a highly thoughtful & alert mind, which is very dynamism, enthusiasm, fearless and ultimately you also need to be resourceful enough to not only take care of your basic requirements in this ever inflation-prone world of today, but also take care of your family and also society on the whole. How can you have enthusiasm without a great goal, how will you know you are fearless and a true believer of God when you dont even dare to face challenges, and mind you invocation of intelligence is only possible when you have the need to scratch your head. V edanta Sandes h
So facing challenges & problems are necessary components to invoke positive qualities in us. Once you have enough & necessary resources
15
then alone taking care of your needs and that of others will be possible for you in your life. So it boils down to the utmost necessity for everyone to have big & inspiring goals in life.
Your question has an underlying fear, that suppose if we have
lots of money etc, then maybe we shall get dependent on all that and thus miss out on contentment, or may get arrogant etc as we see in so many people. Well, please note that contentment is with reference to your karma-phala, and not karma. Work hard and then at the end of the day learn to be happy with all what you have earned, rather than always looking at the more greener grass of the others. Contentment is the art of being happy with what you have irrespective of the fact whether it is comparitively less or more. People blessed with contentment can definitely think of big goals, and that also with love & contentment. Why should contentment make you fearful that you cant even dare to attain bigger things in life. God has sent to this world to as his messengers to serve in some field, so do the best.
To handle the possible problem of arrogant & dependence, do
have a life style which reflects simplicity & magnanimity, and let all your actions spring forth from such a fertile mind. Once you attain big things then also always see yourself as an instrument of God who can now serve the world in a much more competent way. Aim for such a life, and be motivated with dynamic goodness.
V edanta Sandes h
Love & om,
Swami Atmananda
16
Gita Reflections
V edanta Sandes h
jktfo|k jktxqรกa ifo=feneqร kee~A izR;{kkoxea /kE;Za lqlq[ka drqZeO;;e~AA (Gita 9/2) 17 17
Raaj Vidya Raaj Guhyam... (jktfo|k jktxqรกe~)
Swamini Samatananda
That which is the Royal-Knowledge and also a Royal-Secret is purifying & profound. It is di-
V edanta Sandes h
rectly realized, and is the basis of Dharma. It is imperishable and can be realized easily by all. 18 18
Gita Reflections
T
his famous quote by Bhagwan Sri Krishna
from the 9th chapter of the Gita points out to the most powerful means that makes a human being the most exclusive of all living beings. The privelige of Self-Knowledge. A human being alone is capacitated to bring about Self-Awareness and discover the true nature of the Self. All living beings are aware of their existence, have the pottential of being conscious of the world and to some extent to use their mind for their survival and protection but the beauty of man lies in in the complete package of bringing about knowledge of the world around and also becoming conscious of ‘Who I really am’.
Knowledge indeed is the most powerful instrument, be it
knowledge of the objective world or Self knowledge that liberates man from the shackles of constant seeking. No wonder that our Upanishadic scriptures have given us a holistic approach in the field of knowledge. In the Mundaka Upanishad Yagyavalkya Rishi says ‘Dve vidye veditavye’.... Two types of knowledge must be known. Knowledge of all that can be objectified and knowledge of the Self. This holistic approach given to us by the scriptures opens the doors of worldly knowledge where the sky is the limit in worldly development and at the same time it V edanta Sandes h
speaks of the knowledge that takes us on an inward journey of knowing the self and reaching a stage of redemption from our sense of lack and consequent seeking. No wonder if India with
19 19
Gita Reflections its Vedic heritage has been a haven of spiritual knowledge it has also been an ocean of worldly sciences which has provided the world with timeless gifts of Mathematics, Astrology, Sanskrit language, Ayurveda, Yoga Sutras and so on. India has had a rich history of great education centres. Recently the world celebrated 21st June as the International day of Yoga. It brings about great pride to see how our ancient Rishis have studied life and its truth from the worldly point of view and the spiritual aspect as well.
In the 9th chapter of the Gita Sri Krishna goes on to
tell Arjuna-O! Arjuna. I am about to reveal to you that divine knowledge which is like the king of all knowledges. It is not only like a jewel in the crown of all knowledge but it is equally subtle and indepth-‘Rajvidya-Rajguhyam’. There is no doubt that worldly knowledge has evolved us from the stone age to the age of computers. But what is it that makes spiritul knowledge so valuable in our lives. What is it that spiritual knowledge can give us which money cannot buy. Why is that inspite of such stupendous material prosperity man is still parched with thirst. Inspite of attaining so much he is still running behind more and more. The answer to this reveals the glory and divinity of Self knowledge spoken of in the Gita and all our scriptures. There is no doubt that worldly knowledge can take V edanta Sandes h
us to great heights of prosperity but there is a fundamental difference in the very approach of worldly knowledge & it’s
20 20
Gita Reflections achievements and knowledge of the Self. When a person is not aware of the fundamental truth of the Self all persuits in the world are born out of a sense of lack and a sense of seeking. There is a constant search for a sense of gratification and the irony is that in spite of all achievements man continues to remain thirsty and wanting for more and more. The beauty and divinity of knowing the truth of the world and the Self is discovering that fundamental nature of the Self which is basically content and fulfilled not in spite of something but its very nature is fulfillment. This is a state of intrinsic gratification. In worldly knowledge the very foundation of persuit is a sense of lack and seeking. I take the very first step of my journey as a seeker with the bilief that I am un fulfilled and I need fulfillment from outside. This mis-conviction of the Self only leads to a life of self-centricity, impurity in actions, bringing about a strong ego, a sense of individuality and a sense of duality that only widens the geographical border lines of control. It is the result of such a strong sense of individuality that today man seems to be spending tons of money in amaasing weapons of mass distruction and still taking pride in it. Everything in life from products to a smile is calculated. Its an out and out road to constant seeking, bondage and agony.
On the other hand Self-knowledge begins with the faith-
V edanta Sandes h
ful premise that I am basically fulfilled, gratified and contented. A journey of Self discovery which beigins with faith and
21 21
Gita Reflections culminates in direct knowledge of Self contentment. This is a knowledge that not only beautifies all our actions with deligence, sensitivity and holistic tuning with God but it is knowledge that redeems us from the shackles of constant seeking and opens the path of life reflecting gratitude, selflessness and purity in action.
This blessing of beeing able to see the true nature of the
Self as fulfilled and blissful is what makes this knowledge as the King of all knowledge. In worldly knowledge how much ever we dive into knowledge one only comes to realise how little I know where as some knowledge acquired only brings about a bloated ego. The sense of limitation is never questioned. It is this knowledge which Sri Krishna speaks about in the Gita that breaks all the shackles of seeking and ego brought about by a sense of individuality. It is this knowledge that blesses us with a divine vision of seeing oneness in all beings in the world. This knowledge Sri Krishna says does not have the word ‘difficult’ in its dictionary as long as one has faith in the scriptures and surrenders at the feet of the Guru to acquire this knowl-
V edanta Sandes h
edge.
22 22
WE MUST 14
Break your shell, open your wings and fly
- 14 -
We Must
V edanta Sandes h
Invoke Cultural ‘Charm’
P.P. Gurudev Swami Chinmayanandaji 24
We Must A
V edanta Sandes h
painter cleans his brush, and with sensitive anticipation he rhythmically shapes its tip. He mixes his colours, prepares the canvas and arranges just the proper light upon his theme. Sparing no pains, he fully prepares for his inspired work. Whether musician, sculptor, scientist or writer each one insists upon a certain preparedness as a necessary pre-activity condition before he can freely and undistractedly plunge into this thrilled action. Missionary work is subtler than art, more demanding than science, more precise than literature, more adventurous than space-walking. Therefore, we must exhaustively and thoroughly prepare ourselves before we enter our fields of action, to serve others, to lead and guide the seeker. All dis-cordant and undesirable elements in our life must be elimi nated. The sovereign remedy for all ailments in us is found nowhere else but just within ourselves. The most threatening factors that systematically corrodeand destroy the heart of the promising sadhaks and preachers among us are our vain sense of worry, our anxiety over imagined failure -possibilities and our unjustified fears and unnecessary doubts. All these factors are purely mental. We quickly apprehend them in our bosom and resolutely, determinedly work to get rid of these dangerous, lurking enemies within us .... We Must. Keeping a noble and divine ideal constantly in our minds eye is to inspire us to action; it is to help us see ourselves as we are; it is to give us muscles to whip our own inner enemies. Great souls like Buddha, Shankara, Ramanuja, Madhawa, Vivekananda, Dayananda and other preachers worked in the past facing opposition at every
25
We Must
V edanta Sandes h
stage. Divine saints like Christ and his faithful followers, Guru Nanak and his disciples faced tyranny and suffered heroic martyrdom to live courageously the firm convictions they held dear. They never compromised. They never yielded. Rooted in their faiths they served the world of their generation, ever heroic in their stance, cheerful in their inner joy, patient with all sorrows. They had but pity for the sword of the mighty. With reverence for the beauty inherent in the good and the humble, they worked. The life and work of such great and mighty men, serving with their love and vision, pouring themselves in sacrifice for the sake of their brethren, rendered the path of culture smoother, inviting and more attractive. Moving along it, man has reached definitely a higher unfoldment of his consciousness. Through their compassion, man has gained the glorious beauty that is in all dynamic goodness. When such personalities and their work are our constantly pictured ideal, the missionary in us can draw from them an endless stream of inspiration, not only to work harder but to salvage ourselves from the pitfalls and false currents that aredeep within us. A wild enthusiasm may pour forth a lot of vigorous activity. But that does not constitute great action. The enthusiasm gushing forth through an undisciplined and unclean mind can only end in a chaotic flood of wasteful exertions and unproductive sacrifices. Therefore, a seeker-preacher must constantly apply himself to re-tuning his heart and beautifying its cadence. Mighty men of sacrifice, in their sheer love for mankind, dared to come into the hustle of the market-place and call out to them the dangers never minding if, in the stampede of the resulting disturbances, they were themselves crushed and silenced! Their life stories and sacred achievements
26
V edanta Sandes h
We Must must be ardently studied, their example emulated, and their brave and loving deeds repeated. By thus living in appreciation of their own noble and compassionate lives, at once tender and heroic, soft with love but firm in determination, we come to absorb into our personality the aura of these saintly fathers of the human society. To the extent we come to grow to their girth and size of vision, to that extent our own hearts gain in purity, peace and spiritual brilliancy. Remember, such greatness and nobility as theirs can never be counterfeited; they have to be earned through intelligent study and consistent practice. It is unavoidable that we must make a practical programme for our spiritual self-development. This does not mean a mechanical, routine-dry sadhana of japa, study, prayers or meditation. These are, of course, to be diligently pursued. But the progress depends not upon the quantity of sadhana practiced, but upon the quality of the bosom which we offer for the sadhana. Unless our motives and intentions, our urges and impulses are pure, sattwic* and clean, there can be no progress at all. This is the tragedy of the many. We must not fall a prey to this sad calamity in our spiritual life. The highest goal of us, as seekers, must be to unfurl in us the entire beauty, strength, grace and glory of the Spirit. In the total symmetry of personality alone, the spiritual glow can come to kindle the flame of joy within us. Therefore we must put all our efforts to live physically a well controlled life of love and service, emotionally a quiet life and intellectually a life of higher ideals and nobler purposes. As we grow, we shall get initiated, by itself, into the ampler fields of greater powers and glories. Compared with the fullness of these heights, we are now living but a fraction of what we can be ... We are beggars now, though we are, in fact, heirs to Kingdoms unknown, wealth immeasurable, powers unimaginable.
27
We Must Let us grow up to acquire them all. We Must .... When we gain the greater heights of the spiritual mansion we shall perceive that our life has grown into an added charm. Charm is not merely the beauty of our external actions, courtesy, consideration, sympathy, love, affection, justice all these may be in an individual, yet he can be lacking in charm. This charm is the beauty of the individuals head and heart. Good manners are often an external polish, a physical decency. Unless it is accompanied by a sincere heart and dignified head there will not be that irresistible attraction what is called as the ‘charm’; of personality. This is the greatest wealth of a successful missionary. Without culture in us, a dynamic charm cannot be cultivated. Charm baffles definition, and yet, in the world, people can very easily recognise it and they bask in its warmth wherever they detect it. It is something which has the welcoming aura of sincerity, the fragrance of kindliness, the melody of nobility, the softness of grace and the sweetness of deep love. This is to be cultivated during our sadhana. We Must ....
V edanta Sandes h
Without this ‘charm’, spiritual life is a deadening monotony, an unrewarding slavery, a tragedy confounded with lunacy. For ultimately, beauty is character, true and powerful and there is nothing more charming than that. Seek it, but not alone; remember Him! and live in Him .... We Must.
28
Jivanmukta Wandering In Himalayas
58 Amarnath Yatra Excerpts from the Travel Memoirs of Param Poojya Swami Tapovanji Maharaj
Jivanmukta W
e passed one difficult night on the
Sheshnaag plain in the benumbing cold. All through the night it rained. In these regions, prolonged rains terminate in snowfall. As usual, I had taken with me only the minimum quantity of clothing, and I had to bear the brunt of the inclement weather.
The next day, after four or five hours’ exertion, we
reached a famous spot called Panchatarangini. During this part of the journey pilgrims have to endure the rigours of cold as well as strain of steep ascent. This was an interesting sight to see an aged man and woman, ascetic as well as householders, marching side by side up the mountain, panting like exhausted horses and finding some relief by shouting, with or without devotion, “Amarnath ki jay” (“Victory to Amarnath!”). Some were actually shedding tears, being unable to endure the strain; some were laughing, perhaps enraptured by the beauty of sorroundings. Yet other were moving forward silently, insensible to pain or pleasure. As for me, my dominating feeling was one of joy. The strain of the ascent had left me almost untouched, for my body always has had a knack of withstanding such strain. But the Brahmachari who attended me was lagging a mile or too
V edanta Sandes h
behind, and therefore I frequently waited until he caught up with me since he was in my care. we spent three dismal nights
30 30
Jivanmukta in Panchatarangini in the numbing cold, with piercing winds and bitingly cold rain.
Panchatarangini is a sacred spot where five broad streems
meet. Here, too, pilgrims have their bath and offer gifts to Holy Men, like Sheshnaag, Panchatarangini overwhelmed me with an intoxicating sense of joy. The bareness of the landscape, the slightly red colour of the earth, the solitude of the atmosphere disturbed only now and then by strange flocks of birds, the frequent showers and the insufferable cold-all reminded me of my stays in the valleys near Kailash in Tibet or near Mount Mandhata.
The famous cave of Amarnath is situated four miles from
here. As there is no level land along the route, pilgrims seldom carry their tents beyond this point. And hardly ever spend a night near the cave, but many Sadhus do lie within the cave fop long periods, worshipping Amarnathji. The unusual practise of pilgrims is to start early in the morning of the full moon day, have darshan, and return to the lowlands immediately after-
V edanta Sandes h
wards.
31 31
V edanta Sandes h
STORY Section
32
32
Bhagwan Amarnath
T
he Amarnath Cave has special signifi-
cance. The Legend about the importance of Amarnath Cave is as follows :-
This is the cave which was chosen by Bhole Shankar
for narrating the secrets of immortality and Creation of Universe to Maa Parvati ji. The story goes like this. Centuries ago Maa Parvati asked Shiv ji to let her know why and when he started wearing the beads of heads ( Mund Mala). Bhole Shankar replied when ever you are born I add one more head in my beads. Maa Parvati said, “ My Lord, my body is destroyed every time and I die again and again, but you are Immortal. Please let me know the secret of this.”Bhole Shankar replied that it is due to Amar Katha”.
Maa Parvati insisted that she may be told that secret.
For long Shiva ji continued postponing . Finally on consistent demand from Maa Parvati he made up his mind to tell the immortal secret . He started for lonely place where no living being could listen it. He choose Amarnath Cave. In preparation to that he left his Nandi (The Bull which he used to ride)
V edanta Sandes h
at Pahalgam (Bail gaon). At Chandanwari he released Moon from his hairs (Jataon). At the banks of Lake Sheshnag he re-
33
33
Bhagwan Amarnath leased the snakes. He decided to leave his son Ganesha at Mahagunas Parvat (Mahaganesh Hill ). At Panchtarni, Shivji left the Five Elements behind (Earth , Water, Air , Fire and Sky) which make living being. He is the Lord of these elements. It is believed that as a symbol of sacrificing the earthly world, Shivaji and Maa Parvati had Tandav Dance. After leaving behind all these, Bhole Shankar enters the Holy Amarnath Cave along with Parvati Maa. Lord Shiva takes his Samadhi on the Deer Skin and concentrate. To ensure that no living being is able to hear the Immortal Tale, He created Rudra named Kalagni and ordered him to spread fire to eliminate every living thing in and around the Holy Cave. After this he started narrating the secret of immortality to Maa Parvati. But as a matter of chance one egg which was lying beneath the Deer skin remained protected. It is believed to be non living and more over it was protected by Shiva -Parvati Asan (Bed). The pair of pigeons which were born out of this egg became immortal having listened the secret of immortality (Amar Katha). Many pilgrims report seeing the pair of pigeons when they trek the arduous route to pay their obeisance before the Ice-Lingam (the phallic symbol of
Shiva).
Discovery of Holy Cave : V edanta Sandes h
The story narrated by people about the discovery
of this Holy Cave is of a Gujjar (shepherd) Buta Malik.
34
34
Bhagwan Amarnath He is given the credit of discovering this Holy Cave. Story goes like this, that a saint gave Buta Malik a bag full of coal. On reaching his home when he opened the bag, to his utter surprise the bag was full of gold coins. This made him overwelmed with joy. He ran to thank the Saint. But, what he found was that the Saint had disappeared. Instead, he found the Holy Cave and Shiv Lingam in there. He announced the discovery of this to the villagers. Then onwards this has become the sacred place of pilgrimage . The ancient epics narrate another story which goes like this. The valley of Kashmir was under water. It was a big lake. Kashyap Rishi drained the water through number of rivers and rivulets. In those days Bhrigu Rishi came that way on a visit to the Himalyas. He was the first one to have darshan of this Holy Cave. When people heard of the Lingam, Amarnath for them became Shiva’s abode and a Centre of pilgrimage. Since then lacs of devotees perform the pilgrimage through tough terrain and avail eternal happiness. The trek to Amarnath, in the month of sharavan (July–August) has the devout flock to this incredible shrine, where the image of Shiva, in the form of a Lingam, is formed naturally of an Ice Stalagmite, which waxes and wanes with the Moon’s cycle. By its side are fascinating, two more Ice Lingams, that V edanta Sandes h
of Maa Parvati and of their son, Ganesha .
35
35
Mission & Ashram News
V edanta Sandes h
Bringing Love & Light in the lives of all with the Knowledge of Self
36
Mission News Gita Gyana Yagna, Mumbai
by Poojya Guruji Swami Atmanandaji
V edanta Sandes h
Vivekananda Auditorium, RK Math, Khar
5th - 11th June 2017
37
Mission News Gita Gyana Yagna, Mumbai
Gita Chapter 16
V edanta Sandes h
Laghu Vakya Vritti
Avinash Datta thanking all
38
Mission News Gita Gyana Yagna, Vadodara
by Poojya Swamini Amitanandaji
V edanta Sandes h
Gita Chapter 7 / Kathopanishad 1-3
Atmajyoti Ashram, Vadodara
39
Mission News Yoga Camp Inauguration, Vadodara
by Poojya Swamini Amitanandaji
V edanta Sandes h
Inspiring all for Yoga
Venue: Atmajyoti Ashram, Vadodara
40
Mission News P. Swaminiji visits Gaushala
P. Swamini Amitanandaji
V edanta Sandes h
Gaushala is inside the Ashram Complex
Atmajyoti Ashram, Vadodara 41
Mission News P. Guruji visits Siddhivinayak Mandir
V edanta Sandes h
11th June 2017
Highly revered Ganapati Mandir at Mumbai
42
Mission News Mahalaxmi Mandir Darshan
Poojya Guruji & Swamini Samatanandaji
V edanta Sandes h
Mohan Lala & Krant Agnani
11th June 2017
43
Mission News Babulnath Mandir Darshan
Ancient Shiv Mandir at Mumbai
V edanta Sandes h
Om Namah Shivaya!
11th June 2017
44
General News Drive at Marine Drive, Mumbai
Poojya Guruji / Sw. Samatanandaji
V edanta Sandes h
Also called as - Queen’s Necklace
11th June 2017
45
General News Monorail Trip in Mumbai
Chembur to Wadala
V edanta Sandes h
Lovely train & Hi-tech & Nice Stations
First phase operational
46
Ashram News Hanuman Chalisa Satsang - June 2017
by Poojya Guruji Swami Atmanandaji
V edanta Sandes h
Continuing Pravachan on the 20th Chaupayi
25th June 2017
47
Ashram News Shiv-Puja by Siddharth Arora
at Gangeshwar Mahadev Mandir
V edanta Sandes h
on Monday, 26th June 2017
Taking Blessings of Poojya Guruji
48
Forthcoming Programs 9th July 2017 GURU POORNIMA Celebration@ Ashram Puja / Pravachan / Bhandara In the presence of All Ashram Mahatmas 24th-30th July 2017 GITA GYANA YAGNA @ Bharuch Gita Ch-2 / Drg-Dryshya Viveka By : Poojya Swamini Amitanandaji
10th-15th Aug 2017 VEDANTA CAMP@ Ashram Laghu Vakya Vritti / Gita-7 / Dhyana Poojya Guruji and all Ashram Mahatmas 20th-30th Aug 2017 V edanta Sandes h
SHORT VEDANTA COURSE @ Ashram Drg-Dryshya Viveka By : Poojya Guruji Swami Atmanandaji 49
Visit us online : International Vedanta Mission
Check out earlier issues of : Vedanta Sandesh
Visit the IVM Blog at : Vedanta Mission Blog Published by: International Vedanta Mission Editor: Swamini Samatananda Saraswati