Vedanta Sandesh - May 2012

Monthly eMagazine of the International Vedanta Mission Year 18

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Tsj!Sbn!Obwbnj boe Ibovnbo!Kbzbouj!Hsffujoht!up!bmm

Issue 11

In This Issue

1.

Vedanta Section:

Atma Bodha - Shloka-42

2.

Letter Section:

Understanding Siddhi’s

3.

Gita Section:

Samatvam is Yoga

4.

Story Section:

Aaruni - an ideal disciple

5.

VM Programs:

Mission / Ashram Progs

From Poojya Guruji

Vedanta Sandesh Spreading Love & Light

Monthly eMagazine of the International Vedanta Mission Sharing the message of Vedanta and Sanatan Dharma

May 2012 On the Net since 1995

Started by:

Poojya Guruji Sri Swami Atmanandaji

Editor:

Swamini Samatananda

Published from:

Vedanta Ashram E/2948-50, Sudama Nagar Indore-452 009, India

Web:

www.vmission.org.in Email:

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Hari om !

Death is a truth of life. The inevitable truth which everyone needs to be aware of, always. Leaving all our near & dear ones, all our property, acquisitions etc. we have to leave from here - lock, stock & barrel, never to come back again. Even our physical body is left here, what to talk about all our relatives, friends etc. When life is all about acquisitions and interactions with people here, then death is indeed the greatest spoil-sport. Strangely very few people are aware that we have to leave from here shortly, all alone. Very few are ready for death. When death comes to embrace such people they can only cry and get shocked, not because death by itself is a painful experience, but for leaving everything we worked & lived for, and also for again reverting back to that initial state of insecurity, lack, lonely and choking existence, which in the first place prompted us on all this seeking spree. True education of our life not only should teach us how to live, but also how to die. One who is ready for death alone can live fully, magnanimously & fearlessly.

Death teaches us to live in an unattached and selfless way in this world, because we leave empty handed from here. It thus teaches us to live to give rather than to get. Live to love rather than dream to get loved. Birth brings us to a world of amazing beauty, the table fully laid and everything running so beautifully too; we come empty handed and go in the same way too, so the truth of life & death teaches us to live each moment with all the gratitude, humility and blessedness at our command. We are just a guest in a beautifully created & managed house, we make the best of it with all the blessedness and exit graciously. True love is always devoid of attachment, and this is what death teaches us. Love all yet remain unattached. The very thought of death is a great purifier, it in fact needs to be our best friend, who always keeps us on the path of righteousness and positivity. Vedic scriptures call the Lord of Death as Yamaraj & also Dharmaraj too. One who is an embodiment of ethical values and righteous living. The word Yama has also been used to reveal the first step of the eight-fold Path of Yoga. The five qualities of Ahimsa etc. come naturally to those who always remember Lord Yama. All the Yogis know that without this ethical foundation of five Yama’s, no one can ever become a true Yogi. Mere awareness of us leaving from here, anytime, opens the door for all these divine qualities. So profound & effective is the awareness of death.

The awareness of death also shakes the very foundation of our delusory identity that ‘I am this body’. This notion alone makes us a seeker, and even a cursory appreciation of facts wakes us up. When we die, we leave our physical bodies here only. Death reminds us that ‘I am the body’ notion is indeed baseless. How can one continue to remain so unrealistic & deluded, when this body is left here only after our departure. We are definitely someone who is different from this body. This is the beginning of our journey of Self-Knowledge.

So the mere thought of death opens the door for - Dharma, Yoga and even Brahma Vidya. Om Yamaye Namah!

Love & om.

Swami Atmananda

Atma Bodha - Shloka 42 Vedanta Section

Deep Contemplation is the Key to Gyana In the previous sloka the Acharya explained the experience of the knower, the known and knowledge is superimosed in the Atman. The Atman is Self revealing and all the plurality exists as long as we impose the sense of reality on the world of objects and its experiences. To negate this imposed conviction of reality on the self and the objective world one goes through the journey of Shravan (listening at the Feet of an enlightened Master), Manan(clarifying doubts that arise from that which we have heard) and Nididhyasan(continuous contemplation on the knowledge gained.) This process of contemplation has now been explained by a beautiful example.

42 Evam atma aranau dhyana mathane satatam krate Uditaavagatihjwala sarvaagyaanendhanam dahet.

Evam:thus; atma aranau: in the arani-like self; dhyana mathane: churning in the form of contemplation; satatam: constantly; krate: when done; uditaavagatihi: knowledge which is born; jwala: the flame; sarva agyaanendhanam: all the fuel of ignorance; dahet: shall burn.

When thus there is deep churning on the basis of Tat & Tvam pada, the fire of knowledge is born from it, that mighty conflagration shall burn down all the fuel of ignorance in us.

Evam atma aranau: Once again the Acharya unfolds the subtle process of illumining the light of knowledge by a beautiful metaphor. In the Vedic period, for the purpose of rituals (Yagas) – fire was manifested by creating friction in between two wooden blocks (called Arani). A small scoop was creaated in the lower wood, and then a rod like upper arni was placed in it, and then it was churned speedily. Using cotton the sparks were protected and then aflamed; this was then transferred to the Agni kund, the fire place of the ritual. The process of awakening into knowledge by contemplation is compared to Arani mathanam the churning of the wooden sticks, in the Vedic rituals. Sankaracharya calls it as Dhyana Manthanam, contemplative churning. This contemplation is continued until the fire of knowledge burns all the fuel like ignorance. The metaphor not only indicates a dedicated contemplation, Vedanta Sandesh - May 2012

but that also a focussed one, by remaining conscious of our goal of discovering oneness. Fire in the arni is manifested when the two wooden blocks remain connected, not alone by itself.

Dhyana mathane: Continuous awareness(Akhandakaar vritti) of Aham Brahmasmi, I am Brahman, is retained by indepth and continuous contemplation. Knowledge alone is the opponent of ignorance hence knowledge alone can brush aside the clouds of ignorance that are veiling our vision and reveal the Sun or the nature of the Real Self. No other means can be used to awaken into the state of Brahman. Thus awakening unto the real nature of the Self is only possible by knowledge.This process of knowledge includes shravan(listening), manan (thinking deeply and clearing all doubts) and nididhyasan(contemplation).

In the present sloka the Acharya is focusing on the contemplative aspect of embibing knowledge.

The Acharya reveals that, just as churning taking place when two sticks are rubbed together, which invokes the fire, so too meditation is the churning of thoughts pertaining to the Jeeva and Brahman. In this process of contemplation the Adhorani or lower arani (the lower stick) is our anthahkarana or intellect. The word Atma used in the verse is used in this sense. The higher stick is the Absolute Truth. Now in this process of churning what is the nature of contemplation. The process of awakening begins by first questioning one’s own convictions and understanding of the Self. In the state of ignorance I first see my Self as a limited being who then identifies with the body, mind and intellect as ‘this is Me’. Once this scene of a limited Self comes into the picture then an endless journey of seeking begins. Thus the bondage of Ignorance(Avidya) then desire Desire(Kamna) borne of ignorance and then inspired by desires are our Karmas(Actions).By analysing the nature of bondage as ignorance one can understand that the nature of awakening is revelation of the truth, where all efforts to do something and bring about contentment have ceased.

The journey begins by questioning the present understanding of the Self which opens the doors to Shravan, surrendering at the Feet of a Master and listening to the knowledge of the scriptures. Shravan (listening) leads to manan, thinking over that which has been heard at the feet of the Guru and clarifying all doubts that arise in the mind.

In this meditational churning the student analyses the fine details of superimpositions of the Anatma, that which is not Brahman and also sees the nature of the Atman that which is the Real nature of the Self. In the process of negation one sees all that which is not Brahman and negates it at all levels, the body, mind and intellect. The process of negation takes place until we come to see ourself in our true glory just as we are. Pure existence and Bliss.

The scriptures do not reveal the Self directly as an object but negate that which the Self is not until a direct realization is brought about. This direct awareness of the Self is known as ‘Akhandakar vritti’ i.e. constant awareness of the knowledge of the Self.

Satatam Krate: The Acharya reveals that this realization is not just a glimpse of the blissful nature of the Self

but the nature of contemplation is retaining continuous awareness of this nature of the Self. This constant awareness of the divine Self is known as Akhandakaar vritti i.e. constanat and unbroken awareness of the divine self. Constant awareness of the Self as Brahman is of utmost importance untill the identity of one's nature as Brahman becomes as natural to us as is one's name is to a person. Even if someone called him while asleep he can still identify himself with that name and wake up. Keeping in mind the intensity of old habits and conditionings it is of utmost importance to continuously and very firmly retain the awareness of this knowledge. If the awareness is loose it will not be long for one's previous conditionings and habitual tendencies to overpower the mind.

The scriptures reveal that when this effortful contemplation of retaining the awareness of the Self as 'Aham Brahmasmi' becomes a natural state of mind then even the awareness that I am Brahman drops. Then there is no need either to deliberately retain such awareness. In this process one comes to realise that thoughts which bring about this awareness are not knowledge but means of knowledge which bring about the knowledge and then even the thoughts are dropped. What remains is our transcendental and limitless nature.

Udita-avagatih-jwala The fire of knowledge that arises in Nidhidhyasanam burns away our ignorance. Ignorance about the self imposed by wrong understanding of the Self is the nature of human bondage so knowledge alone is the solution to liberation. No other means such as performance of actions, achievements from actions, no other sadhanas such as worship, mantra chanting, etc can liberate us from this bondage. If darkness is the nature of a problem then light alone is an answer to it.

Sarva-agyaan-endhanam dahet: Once this knowledge is brought about then just as fire consumes all firewood and burns everything to ashes so too the fire of knowledge when invoked burns down all ignorance and misapprehensions lock stock and barrel. Just as sunlight when enters a room brightens up everything together, so to knowledge of the Real self burns down all ignorance and its superimpositions totally with certainty. Thus bringing about freedom from bondage and awakening into the Blissful Self.

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Degree Of Resource Utilization Buddha, one day, was in deep thought about the worldly activities and the ways of instilling goodness in humans. One of his disciples approached him and said humbly “Master! My attire is worn out and is beyond the decency to wear the same. Can I get a new one, please.”

Buddha found the robe indeed was in a bad condition which needed replacement. He asked the store keeper to give the disciple a new robe to wear on. The disciple thanked Buddha and retired to his room.

Though he met his disciple’s requirement, Buddha was not all that contented on his decision. He realized that he missed out some point.

A while after, he realized what he should have asked the disciple . He went to his disciple’s place and asked him “Is your new attire comfortable? Do you need anything more?”

Disciple : “Thank you my Master. The attire is indeed very comfortable.

I need nothing more” Buddha : “Having got the new one, what did you do with your old attire?”

Disciple : “I am using it as my bed spread” Buddha “Then.. hope you have disposed off your old bed spread” Disciple “ No.. no.. master. I am using my old bedspread as my window curtain” Buddha “ What about your old Curtain?”

Disciple “Being used to handle hot utensils in the kitchen” Buddha : “Oh.. I see.. Can you tell me what did they do with the old cloth they used in Kitchen” Disciple : “They are being used to wash the floor.”

Buddha “ “ Then, the old rug being used to wash the floor...???”

Disciple “ Master, since they were torn off so much, we could not find any better use, but to use as a twig in the oil lamp, which is right now lit in your study room....”

Buddha smiled in contentment and left for his room.

Vedanta Sandesh - May 2012

Letter of the Month

Understanding Siddhi’s Que: If siddhis like levitation etc are not worthy to be pursued then why in hanuman chalisa it is said ..asta sidhi nau nidhi ke data as var deen janaki mata? ___________________________________ Hari om !

S i d d h i s appease the ego, while

the

knowledge of truth effaces the ego.

Real intelligence is to use ones time & resources to awake to that which is timeless & infinite, because everything else is perishable.

- Poojya Guruji

Well, lets first understand what does the word Siddhi mean. Word-wise they indicate any special achievments but in this context indicate extra-sensory powers. They are definitely more fascinating and attractive - for a common man of the world - than even God. After all most of the devotees go to God only for some worldly problems & desires.

Such a siddha who exhibits such powers is thus more respected too by the ignorant masses, because his uniqueness is more visible as compared to a true gyani or devotee.

So anyone who is still fascinated by all the worldly things like more money, fame etc will always be attracted to the various siddhis. However, there are people who do not consider these superficial & ephemeral things as worthy of pursuit. For such people what is important is not to get a peep into the womb of future, but to appreciate the truth of the ‘present’.

Siddhis appease the ego, while the knowledge of truth effaces the ego. Real intelligence is to use ones time & resources to awake to that which is timeless & infinite, because everything else is perishable. That timeless alone is God, who resides in our hearts as our truth too. So what matters is your priority, whether you wish for more greater appeasement of ego or aim for its effacement & transcendence.

Look at the context of this particular chaupai of Hanuman Chalisa too, and you will realize that the mere usage of the word ‘ashta siddhi’ is no validation of their importance, but the issue is entirely different. The chaupai: ‘Ashta Siddhi...’, means that Mata Sita gave this var (Aashirwad) to Hanumanji, that ‘May you not only become endowed with all the eight siddhis and nine kinds of wealth, but also become its giver to others’. It was Sitaji who out of her motherly love blessed Hanumanji of all these things, not that Hanumanji ever wanted or ever aspired for them. His heart was always for the love of Ramji. If you see this particular section in Sunderkand (after doha 16) then you will see that our overwhelmed Janaki Mata, was showering Hanumanji with all the blessings she possibly could that may you be immortal and free from old age, may you become embodiment of all the good qualities of the world etc. But nothing seemed to overwhelm Hanumanji, till she said that ‘Karahu bahut raghunayak chohu’ (May Raghunayak love you very much).

It was on hearing this alone that Hanumanji became extremely exhilarated.

So neither does Hanuman Chalisa endorse the importance of 8 siddhis, nor does the personality of Hanumanji ever validate this presumption. Nor do any of our more basic scriptures ever do that. Mothers are mothers and they shower their children with everything special, even from worldly point of view. This blessing also indicates that once you are blessed with bhakti for God, then nothing will ever deter you, not even these siddhis. Obstacles & impediments are not for those who have already reached their destination. They alone can wisely wield & use any powers, and we can rest assured that none of their powers will ever be used for self-importance or ego-fulfillment. So one should never give importance to any siddhis, but just to God, the timeless truth.

Love & om, Guruji

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Samatvam Yoga Uchyate No Cause For Grief Equanimity of Mind is true Yoga

Ups and downs of situations are an inevitable part of life. Situations by themselves are like waves in the ocean. One cannot imagine the existence of an ocean without waves. Likewise life too is like a vast ocean where the waves of situations are continuously flowing. These waves are sometimes small, sometimes big and huge, sometimes quite and sometimes stormy. A person who wishes to truly enjoy the feel of these waves cannot enjoy them by standing on the shores of the sea. One must have the courage to dive into the sea. All that is important here is to learn the Art of swimming in tune with the waves. Tuning in such a way that the experience of such a plunge becomes a playful song. Any person who fears this plunge into the sea stands high and dry and stays there in isolation. Life becomes stagnant for such a person, as good as dead fearing the variety of experiences. Life too comes with a variety of situations. To live life to the fullest one has to plunge into them fearlessly, with faith towards God and also learn the Art of swimming and tuning with the tidal waves of situations. The scriptures are such Masters who teach us the art of facing various kinds of situations in life and Srimadbhagavadgita is a pendant in the necklace of all scriptures that teaches us the art of living.

What is a Balanced MInd? ‘Samatvam’ implies keeping a balanced mind in and through all conducive and inconducive situations. Having the attribute of Samatvam does not imply insensitivity of the mind. It does not mean that when pleasant situations are there one cannot express happiness and when difficult situations are there one cannot cry. Having a balanced mind does not mean one should become dry, insensitive and inert. Being able to express one’s emotions is a sign of being human and having a heart. A human being’s life is lived with full integration of emotions and sensitivity of the mind and thoughtfullness of the intellect. A balanced mind is actually a frame of mind wherein one does does not lose the capacity to think in the right direction or to discriminate between right and wrong. Infact a person with a balanced mind has a beautiful blend of emotions and thoughtfulness in his personality. Such a person can be equally sensitive to the pains and requirements of others as much as he can retain his intelligence and take the right decisions.

Who can retain a poised mind?

Agitations, impulsiveness and thoughtlessness occurs when one is unable to welcome situations as a rightful situation by God and lacks the necessary faith towards him. This attribute of being able to retain a balanced mind calls for a unique mind set of first accepting with an open mind the inevitability of convinient and inconvinient situations. Secondly it also calls for a right understanding of how we recieve situations, how we respond to situations and to understand whether are we really the creators of a particular situation? Every situation comes as a will of God with his intelligence working

Vedanta Sandesh May 2012 VedantaSandesh Sandesh---Mar April2012 2009 Vedanta

in the background. A person having faith towards God and one who is able to understand the functionalities of God comes to see that we are not creators of situations. Situations come to us as a will of God. Our freedom lies in responding to a situation. We can respond to a particular situation in an impulsive manner or thoughtfull manner or with agitation, this is our freedom. Even God does not deny our freedom to respond to a situation.

It then lies in our hands to weep and cry if situations are not pleasnat or to make that as a blessing too. The ability to invoke a poised mind comes by having unconditional faith towards God. A devotee must come to understand that God gives that one truly deserves, nothing more and nothing less. And whatever we have got as a situation alone is the best in my welfare. It is only when one does not have the right understanding of God and his ways that in folly we come to question God and his ways. Hence a good devotee enhances the attribute of faith and right expectations from God, people and situations to be able to retain a balanced mind in all situations come what may.

A Situation is a Situation A sitauation is only a situation when it comes to us. Our false expectations, our expectations as per our personal likes & dislikes, lack of faith towards God, ignorance about the law of karma all these are reason to incapacitate a person in facing situations gracefully. As a consequence a situation is tagged as a good situation, a happy and a sad situation or a convinient and inconvinient situation. A Situation may become a challenge for the intensity of effort, thoughtfulness and patience it demands but labelling it as a good and bad is an individual tag which does not hold any objective reality. Infact because happiness and sorrow, good and bad do not hold any objective reality therefore it becomes a very relative thing. One situation may be a source of sorrow for one person and the same situation may be a reason for happiness for another person. Rainfall can become a great source of joy for a farmer who has toiled for months and a good shower means showering of sucess and prosperity for him. Whereas rain can become a problem for a well dressed person going for an official meeting and who does not have an umbrella. Infact the same situation can become painful or pleasant for the same person, depending on the mindset of a person. Ice cream otherwise is a great source of joy for me but when I am badly ill the same can be a probem for me. With this understanding one should drive home the message that no situation is good or bad, but all one needs is a positive, faithful attitude to face any kind of situations. An attitude of willingly and gracefully taking up challenges.

Significance of Samatvam or a Balanced Mind A person with a balanced mind alone can retain thoughtfullness and the pottential to take right decisions. He alone can see situations unconditionally with an open mind.

Such a person alone can perform actions intelligently and deliberately. In the Gita Sri Krishna says ‘Samatvam Yoga Uchyate’ i.e having the attrbute of a balanced mind alone is the reflection of a right devotional relationship with God and such a mindset alone brings about the necessary qualification of gaining Self knowledge. An agitated, unhappy and imbalanced mind reflects a limited being still seeking external conviniences to fill his cup of contentment. Such a person is unavailable to realise that nature of the self which is blissful and contented by itself.

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Quotes

"Nothing shows a man's character more than what he laughs at."

-Johann Wolfgang von Goethe

"An optimist laughs to forget, a pessimist forgets to laugh."

-Unknown You laugh at me because I am different, but I laugh at you because you are all the same" -Unknown "A smile starts on the lips, A grin spreads to the eyes, A chuckle comes from the belly; But a good laugh bursts forth from the soul, Overflows, and bubbles all around" -Carolyn Birmingham "Laughter is the closest distance between two people."

-Victor Borge A good laugh and a long sleep are the best cures in the doctor's book.

Irish Proverb "Earth laughs in flowers."

Ralph Waldo Emerson When we always worry and hurry through the day, it is more like an unopened gift thrown away.

Vedanta Sandesh - May 2012

Stories by Sages

on p u e c n ...

O e m i t a

Vedanta Sandesh - April 2009

Aaruni - a true disciple Aruni of Panchala was a dedicated student of the ancient sage Dhoumya. In the days of yore, a student had to stay with the teacher and help in the teacher’s daily chores in order to receive the knowledge he sought.

It was a day of cold winter. Aruni was carrying the firewood he had collected for the sage's household. As he was passing by a field, which belonged to the sage, he noticed a breach in the embankment that was holding water in his teacher's field. He realized that the water would seep away and the field’s crops would die with no water.

"What should I do? If I stop to build the embankment I will be delayed and there is no firewood at the hermitage to keep the place warm. I better rush to the hermitage with the firewood and then come back to take care of the breach."

Meanwhile the sage and his disciples had assembled for the day's lesson. Aruni was missing.

Soon Aruni rushed in, dropped the firewood in the courtyard, and informed the teacher about the breach of the embankment. Then he quickly rushed out. Sage Dhoumya felt proud of his disciple, "It is hard to get such a responsible disciple."

Aruni ran all the way back to the troubled spot and tried to stop the leakage of water by putting some logs and mud. However, this did not stop the leak. The heavy pressure of water washed away the dam Aruni made.

He felt helpless. It seemed impossible for him to stop the leakage without help. He thought for a while and then made a plan.

It was getting dark and the teacher became worried. He called his disciples and set out looking for Aruni. As he called out for Aruni, he heard a faint voice, "Here I am master!" The teacher and his disciples rushed to the spot and saw Aruni lying on the breach, in order to hold the water in the field.

The disciples quickly pulled Aruni out from the freezing water. He was repeatedly muttering, "The water is flowing out, the crops will die ---."

"Don't worry Aruni! We will take care of the breach," said the disciples. "Never mind my son! You are more precious than the crop," said the teacher.

Aruni was covered in a blanket and brought home. Sage Dhoumya himself tended to Aruni. The sage then blessed his disciple with pride, "You shall, forever, be renowned for your unmatched devotion and obedience to your Guru.

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Apr’12 VM / VA Programs

Vedanta Mission / Ashram Programs

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Vedanta Sandesh - May 2012

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Check out the detailed Photo Albums of the various functions on VM News Blog at : http://vmissionews.blogspot.com/

Apr’12 VM / VA Programs

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Page # 13

The Buzzard, Bat, and the Bumblebee If you put a buzzard in a pen six or eight feet square and entirely open at the top, the bird, in spite of his ability to fly, will be an absolute prisoner. The reason is that a buzzard always begins a flight from the ground with a run of ten or twelve feet. Without space to run, as is his habit, he will not even attempt to fly, but will remain a prisoner for life in a small jail with no top.

The ordinary bat that flies around at night, a remarkable nimble creature in the air, cannot take off from a level place.

If it is placed on the floor or flat ground, all it can do is shuffle about helplessly and, no doubt, painfully, until it reaches some slight elevation from which it can throw itself into the air. Then, at once, it takes off like a flash.

A Bumblebee if dropped into an open tumbler will be there until it dies, unless it is taken out. It never sees the means of escape at the top, but persists in trying to find some way out through the sides near the bottom. It will seek a way where none exists, until it completely destroys itself. In many ways, there are lots of people like the buzzard, the bat and the bee. They are struggling about with all their problems and frustrations, not realizing that the answer is right there above them.

Vedanta Sandesh - May 2012

Forthcoming Programs

Gita Gyana Yagna, Mumbai: A Gita Gyana Yagna of Poojya Guruji will be organized in Mumbai from 30th April to 6th May 2012. The subject matter of the discourse series will be Kathopanishad 2-2, and Gita Chapter 6.

Vedanta Camp, Rishikesh: A Sadhana Camp will be organized at Sw Dayananda Ashram at Rishikesh from 11th to 16th June by Poojya Guruji and Poojya Swamini Amitanandaji. The subject matter of the discourses will be Drg-Dryshya Viveka and Gita Chapter 5. Campers to arrive by 10th evening and leave by 17th morning.

Guru Poornima Celebrations, Indore: This year Guru Poornima, the Jayanti of Bhagwan Sri Veda Vyasaji will be celebrated at Vedanta Ashram on 3rd July 2012. This day is dedicated to our spiritual teachers. Puja of the paduka of Sri Sankaracharya will bo done at 9:30 AM at Ashram.

Vedanta Camp, Indore: A week-long Vedanta Camp is being organized at Vedanta Ashram, Indore from 11th to 17th Aug, just after Sri Krishna Janmashtami on 10th Aug. The subject matter of the discourse series will be Sri Ram Gita of Adhyatma Ramayana.

Gita Gyana Yagna, Lucknow: A week-long Gita Gyana Yagna by Poojya Swamini Amitanandaji will be conducted at Hari om Mandir, Lucknow from 7th to 14th Oct 2012. The evening discourse will conclude on 13th evening, and the morning one on 14th.

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