VedantaSandesh Nov2017 by Vedanta Mission

Monthly eMagazine of the International Vedanta Mission

Vedanta Sandesh Year - 23

Issue 5

Nov 2017

Yamaraj the Best Guru

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Cover Page

This month our cover page is dedicated to Yamaraj & his disciple Nachiketa. Diwali time was Yama-Panchak time - five days dedicated to Lord Yama. The five days Diwali festival was originally dedicated to him alone. As the years rolled by, today we celebrate Diwali more for other reasons, and in the process have often forgotten the original diety. Lord Yama or Yamaraj is not only an embodiment of Dharma or Righteousness, and is thus also called as Dharmaraj, but is also the best teacher of the secrets of life to us, He is indeed the best eye-opener. No wonder he is the Acharya of Brahma-Vidya in the highly respectable and famous - Kathopanishad. He teaches the secrets of life & death, and also the timelessness of our Atma to his disciple Nachiketa. Death becomes a dreadful event for all those who live attached to people & things, and the first lesson is obviously that this not the best way to live. Everything will go, and leave us high & dry. The coming & going of things is all a matter of our awareness, so the next lesson is - that coming & going is all in the world of objects, and not in the subject who is observing them. Logically also it is so very clear that the subject is untouched by any event outside. The self transcends time, it is imperishable, it is infinite, it is Brahman. Not knowing the truth of Atma, we impose limitations of ourselves and then start a life of seekings & insecurity - the endless and also a pathetic life of Samsara. Realize the truth of yourself as Brahman and then effortlessly live a life of Dharma - is the teaching of Yamaraj.

CONTENTS

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Vedanta Sandesh November 2017

Shloka 5

Message of P. Guruji

Tattva Bodha 9-15

Letter 16-17

Gita Reflections 18-21

We Must 22-28

Jivanmukta 29-31

Story Section 32-34

Mission / Ashram News

7-8

35-50

10.

Forthcoming Progs 51

11.

Links 52 3

Monthly eMagazine of the International Vedanta Mission Nov 2017 : Year 23 / Issue 5

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:

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Swamini Samatananda Saraswati

nsgsfUnz;eukscqf) izĂ&#x2018;frH;ks foy{k.ke~A rn~o`fĂ&#x2122;klkf{k.ka fo|kn~ vkRekua jktoRlnkAA

Different from the creations of nature like our body, sense-organs, mind & intellect; know your Atma, the true-self, to be like a King, which presides over all these faculties, as their illuminator & knower. Atma Bodha - 18

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Message from Poojya Guruji

Motivation of a Karma-Yogi Motivations of Karma vary. One person aims for some extraneous achievements, while the other has some subjective agenda. In the fifth chapter of Gita, Bhagwan says that a Yogi works primarily for cleansing their minds, while we know that the majority of the people work for money, pleasure for themselves or in some rare cases the well-being of others. The former shall remain mediocre people. They may do well for themselves and their families, but still they remain dependent and attached to their small world. The world of the latter kind is bigger, and they work for the well-being of all - the society, nation or the world at large, as sincerely as they worked for their family members. They shall obviously be better known and get greater love & respect as compared to the former. However, the Yogiâ&#x20AC;&#x2122;s have an all together different motivation.

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The work field of a Karma Yogi is also the field outside but his sense of achievement comes not from any acquisitions outside, but from something inner. Like a surfer when surfing on the waves of a turbulent ocean, has his mind continuously on retaining his inner alertness, poise & balance. He knows that to the extent his balance is retained, the experiences outside will be way better than all those people who just aim for accolades of surfing big waves.

A Karma Yogi has a fundamental understanding about the joys & sorrows

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of human life, and has appreciated that it is our likes & dislikes which bring about happiness & sorrow. No person or situation can ever bring joys & sorrow to us if we dont have any value or importance for it. We unconsciously create such conditionings of likes & dislikes and thereafter endlessly dance to the tunes of situations outside, and even beyond. We can, if we wish, sufficiently organize our lives, yet the fundamental premise will continue to be that here is a limited person who is endlessly depending on things or people outside. All because I think that my likes & dislikes are valid parameters. They have realized that real intelligence is not to see the world with the specs of our conditionings but - as the world is. So their agenda is rather to respond to every situation, whatever they maybe, as righteously as possible. In the process they just keep their conditionings, like attachments & aversions aside. Thatâ&#x20AC;&#x2122;s the challenge, thatâ&#x20AC;&#x2122;s their goal & agenda. It is indeed a very challenging & exciting goal. They have to be alert & truthful to their own notions & emotions within, and do their best. As they do not have any brandings for any situations so they are at home everywhere, and what comes out is sonething excellent, creative and novel. When the karma is good, then obviously the results too are good, so even when they are not bothered too much about situations outside, they get the best, and while getting the best outside, they keep polishing their minds too. This is the best possible motivation to work in the world. This is what Karma Yoga is all about. An art of living where there is no stress, no failures or attachments etc.

TATTVA BODHA

Panchikaranam

Swamini Samatananda

Tattva Bodha T

he section on the Atman and the creation of the

Jagat now concludes with an important statement given by the Acharya in this text-Evam pinda brahmaandayoho aikyam sambhootam.

,oa fi.Mczãk.M;ks% ,sD;a lEHkwre~

‘Pinda’ means the individual manifestation and Brahman-

da is all the creation in totality-living and non-living, sentient and insentient, moving and immovable. The creation reflects multiplicity of forms but what the Acharya reveals here is that all the multiplicity is held together by a common thread of one intelligent and one material cause. This is the purport of the entire section of how the creation came about. Whenever the scriptures speak about the process of creation the only objective is to show the one uniting principle that is all pervading which is Ishwara. We see a very significant truth that everything in the cosmos is all made up of one material cause. We see multiplicity all around. Even at the level of this multiplicity there is a unity. Everything is created of the trigunaatmika (three-fold) Maya. This Maya Shakti is not independant but it is V edanta Sandes h

wielded by Ishwara.

Tattva Bodha

The creation with all its multiplicity is beautiful, its cog-

nisable and it can be intensely experienced. Now we need to analyse if everything is born of one material and intelligent cause then at what level is the difference between â&#x20AC;&#x2DC;Pindâ&#x20AC;&#x2122;(Individual) and Brahmaand (Totality). The individual being like the wave and the totality being like the ocean, like the tree and like the jungle. Where do we see the difference? This is what the scriptures reveal that actually there is no difference. If at all today there is the existence of duality it is based upon our discretion to identify with the individuality and see it as Real or to identify with the totality and see it as the truth of everyone. Identification and thereby giving it importance alone is the basis of all duality. From the point of view of the material cause and the Substratum atma (Self) and the Anatma(Non-Self) all are one. It is just like our body. Our body has different parts the hands, legs, face, eyes, nose, kidney, heart, lungs etc. These parts have different features, appearances and also have different functions but in totality they all form one body which is adorned by a Jiva who is the Master of the body. An ignorant person sees all parts being seperate from each other but a wise person will see the body in totality. Likewise the body too functions in totality in harmony with each other. It is only when the mouth forwards the food to the throat and then to the food pipe

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etc. that the food is distributed as energy to the whole body.

Tattva Bodha Even if one organ goes dysfunctional it is not possible for the body to survive. The whole world too functions in totality with everyone making their humble contribution. The entire cosmos functions in harmony with each other with the spirit of Yagya Bhava.

Thus the difference lies only at the level of the names

and forms. The appearances and potentials of all upadhis. This is where our discretion and freedom lies. If we wish we can see the difference out of our own desire and discretion. The only problem is that we have never thought about it and discovered it. It is totally in our discretion as to how we see the world. The difference between individual and total is only due to our identificaton with the individual. The pot is identified with its form as a pot and thus dances high and low mesmerised by the ego. It gurgles with joy thinking I am a big and beautiful pot or it sinks with pain thinking I am small and good for nothing. I am the pot this is my conclusion of the self. This is how I get disconnected with the totality. Our life of misery and suffering is nothing but a consequence of this individualitic conviction. I live on an island isolated from the harmonious music of the world together. This is the reason why a Sannyasi leaves one family, to see the whole world as a family. This is what the scrip-

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tures thunder â&#x20AC;&#x2DC;Vasudhaiva kutumba kumâ&#x20AC;&#x2122;- The whole world is

Tattva Bodha one family. The difference of name and form is not the ultimate reality and holds very little importance. Just enough to identify oneâ&#x20AC;&#x2122;s role in the world. There is only one reality where there is no division. I cannot have an existence cut off from the totality which is born of my ignorance and ego. The difference between the Pind and Brahmanda is only from the point of view of jiva and his misunderstanding.

Thus with this we see the oneness between the individu-

ality and totality. However this contemplation is from the point of view of material cause which is at the level of Ishwara and his Maya Shakti. The material and the Intelligent cause. We still have to discover the oneness at the level of the substratum which forms the subject matter of Brahma Gyan. Everyone is made of the same five elements and three gunas of Maya. It is at this level the Acharya says-Aikyam sambhootam. It is the uniqness of wise men who see this unity amidst all diversity. After the knowledge of unity one has the freedom to establish identification with the body and one can then become an instrument of service in the hands of the Divine. This is the attitude of seeing one common thread binding every one. One who is attached to ones individuality lives in isolation like a frog in a well. In fact the attitude of living in identification with the

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totality is the spirit of Karmyoga and Upasana. True Devotion

lies in seeing all individuals as a part of the ‘Whole’ and living as humble instrument of God in harmony with each other. This spirit evolves a person from the individualistic levels to the identification with the cosmic level. This is the Holistic vision. This alone is the charecteristic of a pure mind.

A person with an individualitic vision is an impure mind

which revolves around ‘Me & Mine’ translated into personal likes and dislikes, conveniences and inconveniences. A person with a Totalistic vision rises above this limited existence and lives with the spirit of ‘Ishavasyam idam sarvam’-the world is pervded by Ishwara. Such a person alone is eligible for the knowledge of Vedanta. Otherwise Our attachment with individuality alone becomes a big obstacle in knowledge.

In this manner one comes to see oneness in Pind and

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Brahmanda.

Mail from Poojya Guruji Sraddha & Vishwas Hari om ! Basically Sraddha & Vishwas refer to the same component of belief, but when both the words are used together then we need to discover some subtle difference - as in the famous shloka of Tulsi Ramayan wherein Tulsidas ji says that Bhawani & Shankarji are embodiment of Shraddha & Vishwas. In such cases, Shraddha is that belief wherein we feel the need & necessity to explore & investigate some issue further, and when satisfied our belief is then strengthened & reinforced. So this is more of an intellectual exercise culminating in either reinforcement or maybe even rejection of a particular belief. Even though we believe yet we still need deeper appreciation & also validation. However there are certain beliefs wherein there is no such need. It is so very clear & obvious that we donâ&#x20AC;&#x2122;t feel the need of any further investigation & validation. This is a belief which has as though trickled deep down in our hearts into the realms of unquestionable belief. Ideally all beliefs should be valid & brought about by proper enquiry, still we all see the existence of these two distinct kinds of beliefs in everyone, including ourselves. If you observe closely then you will see that these two are not basically different, but are two stages in the V edanta Sandes h

growth of one. The first is work in progress, and the second is work done.

Let us see an example. In this statement that Vedanta is Scientific, as against the statement that Science is Vedantic. What difference do you see? In the first we have such a profound belief in the systems of science that we are using it as a parameter to establish veracity of another system. We obviously do not have such a profound belief in Vedanta, and today it still needs more & better exploration & understanding. Even though we humbly know that we know very little about the veracity of the systems of science also. On the other hand there is a person in whom there is deeper belief in Vedanta, then such a person shall rather give a certificate of appreciation to science regarding itâ&#x20AC;&#x2122;s methodology of objective investigation, and the best he can dream of saying is that science is vedantic. This is just an example, because I for one do not give such a place of respect to science, and I find Vedanta incomparable, even though I still respect the methods of science. So I hope you see the subtle difference in the nature of beliefs of these two scenarios. That is the difference between Sraddha & Vishwas. You can see various examples of these two kinds of beliefs. Your belief about the purity of intentions of parents, as against that in even someoneâ&#x20AC;&#x2122;s husband or wives or other people. One is in the domain of unquestionable intentions while the other has a lot to prove. Love & om,

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Swami Atmananda

Gita Reflections

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dk;su eulk cq)~;k dsoySfjfUnz;SjfiA ;ksfxu% deZ dqoZfUr laxa R;DRok vkReâ&#x20AC;&#x2122;kq);sAA (Gita 5/11) 17 17

Sangam tyaktva atma shuddhaye

(laxa

R;DRok vkReâ&#x20AC;&#x2122;kq);s)

Swamini Samatananda

The Yogi abandoning attachment performs work with the body, the mind, the intellect and the senses only for V edanta Sandes h

Self-purification. 18 18

Gita Reflections

n this sloka of Gita chapter 5 Bhagwan

Sri Krishna in one sloka itself gives us the complete message of a holistic action. An art of Action that not only fulfills the entire spirit of karma yoga but also indicates that such an art of action alone paves the path of fulfillment of all the four Purusharthas of life-Dharma, Artha, Kama and Moksha. In the state of ignorance when one is neither aware of the goal of life, nor is one educated about the art of action and its objectives, then action is only a stressful means of fulfilling worldly desires. This is the reason why Action is always seen as a burden, as a means of stress and anxiety. This is why often people are waiting for the weekend to come, so that they can drown themselves in various kinds of escape measures to forget all the stress brought about at work in the home and in the office. Outings, movies, food, and drinks become the order of an ideal weekend. This is the reason why people are seen counting their years in the field of action and waiting for their retirement. Retirement becomes such a romantic idea of freeing oneself of the anxiety and stress in the field of action and then living life as per ones mental impressions and desires. Little does one realise that any field of action and itâ&#x20AC;&#x2122;s challengV edanta Sandes h

es are the best means to evolve as a human being. For an igno-

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Gita Reflections rant being challenges are simply labelled as joys and sorrows. If one were to understand what happiness and sorrow truly is one would soon get a taste of freedom. In life joys and sorrows do not have any objective existence. Happiness and sorrow are an imposition of our personal conveniences and inconveniences or personal likes and dislikes in situations. In life what we get are challenges. It is due to our vision of individual convenience or inconvenence we come to experience joy or sorrow. The objective of the field of action is to free ourself of the entanglements of indvidual expectations. Our scriptures reveal that I am of the state of pure existence and Bliss and to see this all that one requres is a pure mind. Thus purification of the mind is an inevitable condition that we all must aim for. As said in the Hanuman Chalisa-Mun mukura sudhaari. In this sloka Yoginah karma kurvanti sangam tyaktva atma shuddhaye-Bhagwan gives to us in a capsule form the art of purifying the mind. The only prescription to purify the mind is Karma Yoga-Making actions a devotional offering to God. Thus the Gita explains how one should perform actions? If you wish to make actions as a devotional offering to God then actions should rise above the foul odour of individuality and must be integrated. Performing actions as per the will of God and performing it in an integrated manner is the best form of

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devotion. So far life has been totally self-centric & energies have

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Gita Reflections been dissipated. Now begin the chapter of God-centric and integrated action. Integrated action is an action which involves the body, senses, mind and intellect all integrated and in harmony with each other. It is like a chariott where the horses, the reins and the charioteer all are in good tune with each other. It is embraced by living totally in the present moment. An integrated action has all the dimensions of best possible of physical efforts, love, and intelligence. Often work is done with a lot of physical energy but lacks love, sometimes emotion is there but lacks intelligence and sometimes its all in the mind and does not translate at the physical level. A complete action is that which has all the faculties working in integration. Such an action is a loving offering to God. Such a person is a yogi. Hanumanji is a classic example of an integrated personality. An integrated action offered to God is a translation of karma yoga. This alone is a means of purifying the mind. Not a means to fulfill the ego. A person who does not perform action in this manner he is over powered by desires and suffers the sorrows of attachment and bondage. Action becomes a means of ego fulfillment and life becomes a swing between joys and sorrowa. Eternal seeking is the inevitable journey. On the other hand actions performed as an offering to God is the best means to not only bring about money, fame and skill in action but this alone is a means to fulfill all the

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purusharthas of life-Dharma Artha Kaama & Moksha.

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WE MUST 18

Break your shell, open your wings and fly

- 18 -

We Must

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Have Faith in the Best

P.P. Gurudev Swami Chinmayanandaji 23

We Must T

In the thick of life, in the work-a-day world, we are ever called upon to face problems, and in these days of acute competition every moment raises a new challenge to be solved by us. A smart young man has to pour out his best at all times in order to build his life, and later on to maintain the very life that has been built by him. Both these need constant expenditure of his mental resources of drawing upon his intellectual stamina. This can be exhausting and weakening unless we regularly replenish the brain-drain and refill the mental wastage.

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Among the wondrous phenomena of this universe, the human system which is self-repairing appears to be a most unique machine. Give rest to the body, it will correct itself; hence naturo-paths recommend long rest and fasting. There is no disease that the body cannot throw out by this direct method. Similarly, by giving â&#x20AC;&#x2DC;restâ&#x20AC;&#x2122; to the mind-intellect equipment, it will revive itself; hence spirituo-paths (sages) recommend long rest and meditation. There is no illness that the mind cannot shake off by this subtle process. For a few, but sweet moments, cheerfully and joyously learn to halt the mind from all its wanderings in the usual realms of objects, emotions and thoughts. Taste the hush of a conscious Inner-Quiet. Under such balmy quiet, the lacerated mind recovers and refills itself with a strange light and a new power. In quietude our mind can bring forth for us ideas, ideals, solutions, remedies, original thoughts and endless creative ideas.

We Must Thus rendered whole and, therefore, enriched and anointed with silence divine, let our mind every day stride forth to serve and to slave for the world which is nothing but our own Lord seen in this present plane of our consciousness.

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At such moments of inner tranquillity, the mind can reach out to thoughts profound which are ordinarily too high for us to grasp or to tame into our personal understanding. When we are still and our mind is quiet, then alone the infinite resources of the Total-Mind will flow down to flood our within. When our movements are for world-service and not for personal gains, these ideas and plans thus “heard”; or “seen”; in moments of our meditations can be totally relied upon and confidently,undertaken; and, in their working out, we shall watch our life gathering a larger significance for ourselves and for others through us. To some temperaments, morning hours are the best for meditation, while for others, due to the very programme of their life’s duties, late evenings are most suitable. For some of us, perhaps, we are more creative and original thinkers in the early hour of dawn. Others among us may feel calm and good in mind, perhaps, at dusk. I have known some who prefer moon-lit nights for their meditation some also consider caves to be better. To others, out in the field under the open sky seems to be the most conducive place to meditate. In fact, these external factors of time and place have really nothing to do with the practice of meditation but students in their initial attempts receive a false psychological help from these factors. The sastras, too, encour-

We Must age them. Soon the seeker will come to realise that these prejudices and taboos of his earlier days were but his own idle phobia. After discovering, through trial-and-error method, the exact hour and precise place where each one of us can most easily and effectively compose ourselves, let us systematically pursue this significant practice of “listening to the silence of the mind”, or “hearing the dynamic hush of the sileint bosom”. Let us rest therein peacefully for ten to fifteen minutes let us learn to relax and retire from all our worries and fears, anxieties and lusts, passions and pains. Let us persuade ourselves to be as relaxed, happy, confident and gay as an innocent child playing at the feet of its mother.

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One who is thus giving himself up to a wholesome sense of complete relaxation not only of the body but also of the mind-intellect-equipment, can experience a kind of blissful transportation into a state of joy and fullness. Through conscious self-inspection of the body, part-by-part, limb-by-limb, let us see that every muscle is relaxed, and all tensions released: neck, shoulders, chest, abdomen, side-muscles, backmuscles, upper-arm, lower-arm, thigh-muscles, calf-muscles, feet and toes. Let us send our conscious mind into all these areas pause at each point to watch them one-by-one, relax more . . . and . . . more! .... We Must. From a relaxed muscle or limb, consciousness to an extent drains away. When the body is fully relaxed, consciousness has

We Must retreated from the body and is localised more intensively in our mind-and-intellect arena. These are moments of undisturbed concentration which we can profitably employ for negation of our weaknesses and assertion of the opposite good virtue or mental tendency that is equally, but yet dormantly, within us. These relaxed moments of the mind are very receptive periods when its entire nature can be recast it is the most plastic condition of our inner nature when we can remould it into any shape we wish it to be. The ugly contortions of the mind in us can be smoothed into beauty of curves and flow of form during these subtler moments of creative pause moments of total physical relaxation.

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By an intelligent process of weeding and re-cultivating, we can lay out a garden of fragrant flowers where today we have in us a jungle of thistles and poisonous weeds, infested with reptiles and horrid insects armed with their stings and bites!! A noble and purified heart expresses character and strength as in the words of the immortal poet Shakespeare: â&#x20AC;&#x153;What stronger breastplate than a heart untainted?â&#x20AC;? We must cultivate such a staunch and large character that can yield to us, every moment of our strife, the inexhaustible stamina to face the challenges as well as the calm repose of the heart that can feed us with unbroken inspiration and unbending courage to live them.

We Must Let us be virtuous in thought and pure in word. . . . We Must. Let us discard jealously from our heart. Lovingly. . . We Must. Let us discipline all our physical contacts. Determinely.. We Must. Let us regulate our emotional transactions. Vigilantly. . . We Must. Let us systematise our intellectual evaluation of things and beings, of circumstances and happenings that we may identify the means and the end by our own glorious life and its fulfilment. . . . We Must. Thus may we not bring, by careless words and actions, discord and unrest to the heart of anyone. May our life be dignified and noble, serene in its melody vibrant in its rhythm. May it glow with patience and usefulness, an inspiration to ourselves and to the world. Through Faith in Him, we reach that Faith in us....

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What can stop us? ... That Faith is ours . . Live it . . . We Must.

Jivanmukta Wandering In Himalayas

62 Jwalamukhi Excerpts from the Travel Memoirs of Param Poojya Swami Tapovanji Maharaj

Jivanmukta T

he noble temple, bright with burnished gold,

stood glittering in the sunshine. Inside the temple, flames could be seen shooting up at different places. At the time of my visit, only seven or eight flames were visible; but I was told that at times many more manifested themselves. Scientists explain these flames as issuing out of sulphur rocks, but the devotees of Jwalamukhi hold that the Devi is manifesting Herself in these flames.

Such flaming sulphur rocks are found in different parts of

the Himalayas. In places like Badrinath and Jamnotri streams of water pass by sulphurous fires and are heated to the boiling point before they emerge as springs and fountains. This rare phenomenon induces a sense of wonder and respect among common people, who regard it as something supernatural. In recognising these as holy places, the object of our ancient spiritual teachers was to turn the mind of the ignorant masses away from the worldly pleasures to things higher and nobler, and this is made plain on examination of the important temples they built.

The inner walls of the Jwalamukhi temple are of polished

stones. It is from certain clefts in these walls that the flames leap up to awe beholders. I worshipped the flames and the temple idols

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with deep devotion. The priests of the temple told me proudly how Akbar, the great Moghul emperor, and Ranjit Singh, the Lion of

30 30

Jivanmukta the Punjab, had paid visits to the temple and made offerings at the shrine.

As in other holy places, here, too, I saw many beggars about

the temple. They live upon the charity of local inhabitants and pilgrims. It is the bounden duty of every householder to help the helpless, for there is no act of goodness in the world so great as helping the poor and the wretched. The bodies of the living are

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the temples of God. Helping the poor is an act of worship.

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STORY Section

Prahlada & Narayana

ome times misunderstandings erupt sud-

denly and unmindfully leading to unhappy and even disastrous consequences on account of ego clashes. This happened even to King Prahlada a unique and unswerving Narayana Bhakta. As Hiranyakashipu was killed by Vishnuâ&#x20AC;&#x2122;s incarnation of Narasimha Deva, King Prahlada was crowned and his governance was exactly opposite to that of his cruel father as it was highly virtuous and dedicated to Narayana. But the King came to know of a disgraceful incident viz. a highly poisonous snake dragged Chyavana Maharshiâ&#x20AC;&#x2122;s feet while he was bathing in the Sacred River Narmada into Rasatala. King Prahlada came to know of the incident and apologised to the Muni profusely; during his dharmic discussions with the Muni, Prahlada requested as to which were the most Sacred Places of Bharata. Chyavana singled out Nimisha and he visited that Place at once. In the Nimisha Forests, Prahlada moved about looking prey of deers for his food and found a huge tree on which there were two pairs of ovesized bows and arrows hung and under the tree there were

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two Munis in deep meditation. The King wondered that it was ridiculous to see two Rishis seated on Mrighacharma or deer skin in

Prahlada & Narayana deep meditation and also sporting bows and arrows. Prahlada approached them and ridiculed them that they were neither Rishis nor warriors; Nara Narayanas were provoked and challenged the King. The mild fight with one arrow from Nara was met with five arrows from Prahlada. This led to a mighty battle; Nara overshadowed the Prithvi, Akaasha and Dishaas. Prahlada pulled up Brahmastra but Narayana released Maheshwarastra.

Prahlada was incensed and attacked Narayana with his mace.

Narayana Muni rained flames from his eyes and Prithvi trembled and quakes caused heavy destruction. Prahlada prayed to Bhagavan Vishnu and the latter appeared and cautioned the King that Narayana Muni was simply unconquerable on any battle front by Devas or Daityas. Vishnu further stated : â&#x20AC;&#x2DC; As a matter of fact, I am Narayana Maharshi myself â&#x20AC;&#x2122;! Prahlada prostrated before Narayana Maharshi, renounced Kingship in favour of Andhakasura the son of Hiranyaksha the brother of Hiranyakashipu and took over the

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Sacred Path of High Devotion.

Mission & Ashram News

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Bringing Love & Light in the lives of all with the Knowledge of Self

Mission News Gita Gyana Yagna, Barbil

by Poojya Swamini Samatanandaji

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Gita Chapter 1 / Kenopanishad 1-1

2nd - 7th Oct 2017

Mission News Gita Gyana Yagna, Barbil - 2

Sivananda Samskrutik Kendra

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Arjun Vishada Yoga

Kathopanishad 1-1