vedanta sandesh - dec2012

7/30/2019 Vedanta Sandesh - Dec2012

1/24

Monthly eMagazine of the International Vedanta Mission

Year 19 Issue 6

Efd!3123

Vedanta Mission, Mumbai celebrates its20th Anniversay

with Sufiyana and a grand Gita Gyana Yagna


2/24


3/24


4/24

In This Issue

1. Message of P. Guruji - 52. Atma Bodha - 6-74. Letter - 9

5. Gita Reflections - 10-116. Jivanmukta - 137. Yoga Vasistha - 14-157. Story Section - 178. VM News - 189. VM Activities - 1910. Album - 20-2111. VM Programs - 23


5/24

from Poojya Guruji

There is world of difference between the 'Karma' as prescribed in Karma Yoga, and the 'Actions' done by moof the 'selfless' people or even by the members of various social service organizations the world over. On the face ofany selfless and loving actions look similar & noble, because they both talk about love & selflessness. Both seem to bmotivated by the welfare of others, whether of the family or the society at large, and the well-being of all - yet there isprofound difference between both. It is extremely necessary to see the differences between various so called 'selflesactions, otherwise the field of karma which can be a facilitator for making our mind beautiful can on the contrary mait all the more inert & disturbed. There are so many people who keep on acting day in and day out with their heart & sofor the well-being of their families, society or the world at large, yet we know that very very few are getting ready fodelving deep into the subtle world of life's secrets, including the journey and awakening into the transcendental dimesion of our own self, obviously they are missing something very important somewhere. What is that? Karma has tpotential to not only help us attain the worldly goals but also to simultaneously prepare our minds for the flight into thunknown. Karma has a profound potential to either make or mar our lives. Not knowing such subtle facts, bring all thfall & grief of man - inspite of all their hard work and sincerity.

Cracking of this secret requires one to appreciate the fact as to what is it which makes the mind dull, inertinsensitive. It is Self-Concern alone which makes us insensitive to other things around, like a diseased person helplessly focussed on his/her discomfort and thus is not available for anything around. That is the curse of ego. Egwhich is basically an imaginary self-identity, epitomizes self-concern and it alone is the cause of all our insensitivity athe consequent inertness of the mind. Ego not only creates our identity limited and perishable, but is also fragmentain very nature. It divides the world - into I & You, Mine & Yours etc. When you are merely a small individual, maybegood one, and want to sincerely & lovingly 'serve' your family and your society, you have unconsciously taken th

fragmented world of 'I' and 'You' as real, and then alone you operate. This fragmentation is the root cause of disasteThose who have not gone into the intricacies of self-identity are innocently prompted by a motivation which not onlimits us but even fragments our world. Any social service etc which is done by some 'privileged' individual for the beneof some 'unprivileged' brethren, howsoever selfless such an act may appear to be, is by accepting the fragmencreated by the ego as facts of life, and all the consequences of an egoistic existence is as they say is history. Onshould not console oneself that we have made this ego very noble etc., the truth is that a dream is always a dreaInertness and insensitivity is the product of such a fragmented psyche. It is interesting to watch the lives of these socworkers closely. The fragmentation exists not merely at the level of subject & object, but even in their objects of lovThey dont really love anything or anyone with their heart & soul. It is their personal likes & dislikes which rules the rooLook at their most intimate relationships, and we discover that not even at one place the ego has really faded ininsignificance. Thats what Kathopanishad calls as the Path of Preya.

The Art of doing Karma as per Karma Yoga is on the other hand completely different. It is that art of livin

wherein the motivation is not that of our personal likes or dislikes, but is based on righteousness. There is magnanimin their perceptions, thinking and conduct. They live for all, and can objectively see the things as they are. There is nburden of doership, just the flow of love; they do not oblige anyone, and live sincerely for all. Positions, rewardacclamations never motivate them. The situations, howsoever pathetic they may be, of them or of others, just do nmatter, what is required is just to accept what is and respond in the best possible way. There is complete acceptabiliof their self, inclinations or even limitations, without any ire, complaints or complexes, there is no comparision and pity for anyone too, because for them the real journey of everyone is within & not outside. One who is not prompted pesonal likes & dislikes is always happy everywhere. Their action is obviously very loving & selfless, it is in fact claapart, and such selfless karmas never bring about any inertness or insensitivity, rather facilitates greater thoughtfullneand sensitivity. One should deeply see the subtle differences between these two kinds of selfless karmas. The formis fragmentary and is done with efforts and perpetuates our endless seeking and transmigration, while the latter is nofragmentary, it is liberating even while you live and ofcourse facilitates deep & objective self-enquiry. This is called a

the Path of Sreyas in Upanishads, and is indeed the right way to live.

Types of Selfless Karma

- 5 -


6/24Vedanta Sandesh

Swamini Samatananda

Atma is the very Self of everything

In the previous sloka, the Acharya explained that a yogi through the eye of wisdom sees only the Self ehere and regards all the universe as ones own Self. To such a one, there is nothing but Self alone.

From this sloka onwards until the 53rd sloka the Master describes the state of liberation here & now, whic

riptures call as Jivanmukti.

In the following sloka the Acharya explains that a liberated one, by incessant contemplation gives

e previous identifications with the body, mind & intellect and awakens into the state of Brahman.

vanmuktastu tadvidvaan

Liberation is the very purpose and goal of life dis-

overed by our Sages and Rishis. A life without this goal

a life wasted away in the glory of ignorance. Liberation

ere and now is the subject matter of Vedanta. In igno-

nce life is lived with a sense of inadequacy and there-

re seeking happiness leads our life to acquiring vari-

us things one after the other. The irony is that in spite of

cquiring so many things yet this sense of unfulfillment

alks with us like an unavoidable companion pushing us

seek more and more. Liberation from this sense of

mitation by seeing the very nature of the Self as con-

nted by the Self and within the Self is Liberation here

nd now. It is known as Jivanmuktiin the scriptures. Of-

n liberation is percieved as freedom from the cycle of

rth and death, a state to be achieved hereafter this physi-

cal body dies away. But any wise person can see the

ity of such a goal which is posthamous. Our spiritual

ters have revealed to us a divine state of freedom

and now. This is a state which does not require phy

aversion from the objective world, its people and ex

ences. This state of liberation is living like a lotus in w

which in spite of being in water is actually untouched

It is a state of fulfillment which not only reflects a jo

state within, but bubbles with enthusiasm to selflessly

others with love and compassion. It is a state wherein

one is with himself, he sheds off all attachments wit

external world and retires within himself like a tortoise

goes into the solitude of his shell. This state of pure

ence is realised by the knowledge of Vedanta, by the k

edge of the Self. Here the Acharya speaks of this d

49Jivanmuktastu tadvidvaan poorvopaadhi gunaanstyajet

Sacchidanandaroopatvat bhavet bhramarakeetavatJivanmuktastu:A liberated one; tat: that; vidvaan: the wise; poorvopaadhigunaan: the previouslimiting adjuncts and their attributes; tyajet: gives up; sacchidananda roopatvat: because of his na-ture of sacchidananda; bhavet: he verily becomes (Brahman); bhramara keetavat: like the worm be-coming the wasp.

A liberated one, endowed with Self-knowledge, gives up the traits of his previously explained

equipments (Upadhis) and because of his nature of Sat-chit-ananda, he verily becomes Brahman like(the worm that grows to be) a wasp.


7/24


8/24Vedanta Sandesh

Reaching Out Far

Sally, a difficult independent 75 year old, liked

sitting by the park feeding the pigeons. One day she

brought with her a whole bun of fresh bread just to

feed her daily company. Little by little, pinch-by-pinch,

she fed each pigeon with joy. She sat there without

being noticed by anyone in our rich suburban

neighborhood.

Then suddenly a man in his early 40's rained

on my mom's parade by telling her that she shouldn't

throw away good food on a bunch of pigeons that

can find food anywhere... when there are a lot of

people starving in Africa, says the stranger.

Then my mother said in crazed anger and

without hesitation, "Well, sorry for you but I can't throw

that far!"


9/24

Letter ofthe Month

Only the

gnorant say that all

eligions are same.

The God of Hindus

e p r e s e n t s

something which iscompletely different

rom the

understanding of

God in other

eligions,

- Poojya Guruji

Are all Religions same?

Hari om !

Only the ignorant say that all religions are same. The God of Hindus repressomething which is completely different from the understanding of God in other relig

and when the very understanding of God is different how can the means to realize

be same?

It is the childish Christian understanding which first says that sex is sin, and then

going to heaven, their spiritual summum bonum, they get a free for all sex lif

virgins and all that stuff. How come this contradiction? Our understanding of heav

not like that, moreover, attaining heaven is not the goal of a Hindu, it is Brahma G

direct realization of our oneness with God. Our God is not somewhere beyon

clouds in heaven, but is right here & now as the Self of all.

So obviously we do not consider that worshipping Jesus is the way to salvation, bec

the entire thinking of that tradition is based on baseless premises. It is rather posi

harmful. In Hinduism we dont need saviour's because they feel damned, but we be

that everyone is basically empowered to carve their own lives & future by their 'Kar

and then get Brahma Gyana. Therefore in our tradition it is the Guru who is

important rather than any saviours. The Christians first say that you are children o

first sinners, that the children of the first sinners are eternally damned to suffer, th

man ever has the intrinsic capacity to get over the effects of that first sin, w

incidentally you have never committed, but is like a debt carried forward to youyour first sinner ancestor. Then they go ahead to say that the only way out of this sce

is by the blessings of the son of God - who is not born out of sex, but is a virgin c

and therefore free from sin. All this is childish stuff, and we are surprised that how

any educated modern person fall for such a thinking. Well, we do not consider s

be a sin, and with this alone their entire propositions drops like a pack of cards. T

surprise and consternation of these people we even have scriptures like Kama Su

teaching us the art of love & sex. We say that you are pure, intrinsically divine, a

the problems are just product of ignorance, and therefore right knowledge alone

way. You dont need any saviours but just a right enlightened teacher. Thats the w

Hindus. There is no comparison between what we say and what is being doled othese childish semitic religions. No wonder the birth of these so called 'religio

historically proved to be by kings to keep their rule unhindered. The motivatio

their forefathers was something different from real salvation.

So please study Hinduism properly and appreciate deeply the truth of bandage

freedom, and make the best of your life.

Blessings & Best Wishes.

- 9 -


10/24Vedanta Sandeshanta Sandesh - April 2009anta Sandesh - Mar 2012

by

SwaminiSamatananda

Every person has an intrinsic nature of the mind which is called as his V

or also his Swadharma in the Gita. Varna refers to the deep rooted impressio

the mind due to our past impressions. In other words it may be understood a

aptitude of a person which inspires him to take up a particular field of action.

Varna Classification-Uniqueness of Sanatan Dharma:

Varna system, which is more popularly known as the Caste system i

uniqueness of Hindu Dharma. Unfortunately the purity of this systems objective

right understanding has been lost over period of time and it is more known as an

discrimination of people as belonging to a higher or lower class. The real essen

this classification of Brahman, Kshatriya, Vaishya and Shudra was to crea

pshycologically perfect system for the division of labor of people. This discernme

the caste was basically on the intrinsic inclinations of a person. It was on this bthat a person was initiated into a particular field, and it was due to this reason

there were great specialists in every field.

Every individual is unique:

Every individual is unique in himself and therefore the varna or natural inclin

of every individual is unique in itself. One should be able to recognise ones intr

nature and live by it with a sense of dignity and pride. Unable to recognise o

intrinsic inclination misleads a person to taking up a field of action by blindly follo

someone elses field of action. As it may also be seen, in todays times thayoungster is not able to discern his work field on the basis of his own love and pas

for it, he is inspired to simply take up what the majority are taking. It is due to

reasons that sometimes going to an IT field becomes a fashion or doing an M

becomes the in thing. At times even parents impose their ambitions on their chi

forcing them to take up professons as per their unfulfilled dreams. Non-accept

of ones intrinsic aptitude reflects a lack of self-esteem and surfaces an infer

complex, compelling one to do what another person is doing, by seeing their succ

fame and wealth. It is highly important to understand that to be able to enjoy o

actions one should accept that if I am rose let me excude the fragrance and qua

of a rose and not strive to be a sunflower. This alone will bring about joy and love iwork field and the best of my abilities.

Recognising ones Varna is recognising what God has made me for. It is b

able to see and accept the role that God has written for me to play. In this manner

associated with God through my actions. This is what Gita calls as Karma Yog

Actions as per ones Varna brings out the best:

A person who is into a field of action which is his love and passion ref

love, creativity, integration of the mind and intellect, selflessnes and enthusiasm

The

Var

na

Sys

te

m

(St

udyo

four

N

atura

lInc

lin

ations

)


11/24

A person who is

nto a field of action

which is his love

nd passion

eflects love,r e a t i v i t y ,

ntegration of the

mind and intellect,

elflessnes and

nthusiasm in his

work.

- 11 -

work. Such a person does not get distracted with the worry of the final result. In

success surely knocks the doors of such people. It is important that a perso

capable and puts everything he can in his actions, then for such people succe

never a problem.

On the other hand a person who is not aware of his intrinsic aptitudes

hasnt got any guidance either, will chose a wrong path and the field of action beco

a burden for such people. Such a person will never be be able to enjoy his wo

excel in it. Work becomes a task to be completed accompanied with the anxiesuccess or failure. The mind and intellect become disintegrated giving birth to var

impurities & imbalances. One cannot ever ignore the vital significance of discer

the Varna of a person if he wishes to live a healthy life.

How is the Varna of an individual created?

When one looks at the natural inclinations of a child in this birth it appears

he has not made any conscious deliberate effort to invoke qualities in a partic

field. This implies that the present mental aptitudes are given to us as a situa

which is a blessing of god. Although we have the full freedom to express our me

abilities but these skills are passed on t

as a will of God. This statement is trick

understand. It does not imply that Go

blessing us with intrinsic abilities on

basis of his personal whims and fancies b

really means that God is passing on t

those qualities, the seeds of which h

been sown by our very ownselves in

actions in the previous births. We h

aspired for and worked for cerqualities and these may bear fruits as

intrinsic naure in this birth. This is wha

implied when the scriptures say that recognising ones aptitudes or varn

recognising the will of God. It reveals what God wants us to do as his instrument.

principle is extremely important to understand because this alone makes us

selfless and enables us to love our work and enjoy it.

Varna-the first step to Self knowledge and liberation:

The real nature of the Self is beyond any attributes and aptitudes of the m

and intellect. Realising this nature of the self which is attributeless is really the go

life. But this state cannot be realised until one does not intensely live a life of

integrity by abiding in ones intrinsic nature of the mind. As long as the jiva ,

limited being exists so long as the sense of doership & enjoyership will exist.

binds a person in the journey of action. In this journey even though practising o

varna is purifying yet it still is limited by a sense of doership and can never awak

person into the state of total contentment. Swadharma, in the process helps

discover the non-doer and the Self beyond the colors of mental aptitudes. It h

one see that he is an instrument of God and not the doer of anything. Ultima

seeing the Self beyond this Varna also is the basic goal of life.


12/24


13/24

Vision

of aJivanmukta

Wanderingin Himalayas

Excerpts fromthe

Travel Memoirs

of

Param PoojyaSwami Tapovanji

Maharaj

One such mahatma was Swami Vishuddhananda, more fa

iarly known as Baba Kali Kamli Wallah. He came to be known by

peculiar name because he generally used only a piece of black c

to cover his body. He was ascetic among ascetic. His life, totally

from the acceptance and hoarding of wealth, was a perfect mode

innocence and piety. In spite of his greatness , for a long while

remained a stranger to fame. But at last paradoxically as it would se

his fame began to spread and riches began to rain down at his f

To persue the man who spurns her is an odd, but well-kno

charecteristic of the Godess of wealth. Wealth and wealthy men place themselves at the disposal of this ascetic, enabling him to

vide the ill-clothed, poorly fed sadhus of Rishikeh with clothing

food.

Even when he had become the Lord of great wealth, he remai

a bhikshu, completely detached from all worldly pleasures and

sires. The life of Baba Kali Kamli Wallah demonstrates how a sa

who comes by wealth because of tendencies carried over from pr

ous lives-should conduct himself. The extensive and efficient arran

ments he has made in Rishikesh and other places in the Himala

for ministering to the needs of sadhus are simply wonderful, and

long as Rishikesh and Kedarkhand (the land washed by the Ga

and the Alaknanda) exist, his name will be remembered with gratit

and reverance.

It has been my good fortune, from time to time, to lead a blis

life at Rishikesh, sanctified by the presence of ancient sages likeand Angiras and modern saints like Kali Kamli Wallah. Where th

sadhus were engaged in study and meditation, in solitary hermita

on the banks of the Ganga, days pass like seconds. It is certain

covetable experience. But it is open to only a limited number of peo

who have realised the unsubstantial, painful, illusory nature of wo

life and have given up such life for a life of devotion & contemplat

- 13 -

6


14/24Vedanta Sandesh

AdhyatmicTeachings

ofGuru

Vashistato

Sri Ramji

Yoga Vasishtha is unsurpassed in its beautiful poetry and depths of wisdo

talks about the most difficult and important truths in simple language, persistentl

plaining the subtle truths again and again, but everytime revealing its new aspect

the listener is awed as though someone anticipated their questions & interests.

tiple beautiful stories are interwoven with deep philosophical explanations, which m

understanding easy. Listening to the stories, even a start worldly person is turned

an innocent & inquisitive child, whose heart is softened, all worries and problem

set aside, and words of wisdom freely and easily flow inside. For generations

generations of seekers of the Truth, this book has been the helping hand in ta

them back to their own source.

Ramayana and Yoga Vasishtha, both being work of Valmikiji, are basi

two sides of one coin, together they constitue one complete masterpiece. Onveals the worldly life and noble lilas of Sri Ram, while the other reveals the wis

part of the great manifestation. It reveals the teachings of Guru Vashista to his

ciple because of which he was what he was. The worldly people see the effects, w

the wise see the cause, the teachings because of which all that greatness c

manifest. Life of an Avatara purusha basically reveals that every man is equally po

to live life of such magnanimity & greatness, all what is required is right teachin

Just before visit of sage Vishvamitra Rama went to a pilgrimage to holy pl

and upon return got disgusted with the superficiaility and meaninglessness of all w

joys and pleasures. He becomes quiet and disinterested in everything, depress

disenchanted, wanting nothing, as though seeking some answers of life. Yoga Vasis

starts with this episode, and whole first book of it (out of six) is Ramas words ta

about miseries of the worldly enjoyments, deficiencies of childhood, youth an

age and death. Seeing only transitory ephemeral states of the world he does no

a way out, and asks for a wise advice. Seeing this state of mind of Rama, Vishva

concludes he has got all necessary dispassion toward the transient happening

the world and is ready to receive the highest knowledge. Vishvamitra asks s

Vasishtha to teach Rama the truth of life, world and his own self. Other PrakaranYoga Vasishtha contain this teaching of Vasishtha, addressed to Rama, God in

nate. As a result, Ramas depression is over, and he obtains the complete un

standing of his own essential truth which is also the truth of creation. Thus, Y

Vasishtha is a great book which describes one important episode of Ramayana s

interesting in what here God himself receives wise teaching of his own divine na

Second prakarana of YV describes the qualities of adhikari, a fit seeker

the liberation. Before starting the teaching, reader has the chance to see wh

needed for the student, and to look into himself to see if he himself has neces

2

by

SwaminiVidyananda


15/24



Seven Stepsto

Holistic Living

Total Health

You are not merely a physical body, but

have different layers in your personality. Aim

for holistic health. Learn to listen to your body,

mind and also the world around. Always excude

cheerfulness, confidence and enthusiasm.


17/24

Onceup

on

atime

...

Story

Section

Surrender

Two fishes lived in a lake. Of the two one was very strong a

was equally proud of her strength too. The other one was physic

weak but very intelligent and humble at the same time. Onc

fisherman casted a fishing net in the lake. To save her life the stron

fish started swimming away from the net, as fast as she could. S

thought to herself, I am a very strong fish and I will be able to esc

the net, but the faster she swam the fisherman spread his net

much further with equal ease. Finally, inspite of all her efforts she

trapped in the net. On the other hand the weaker fish was not capa

of swimming as fast as the stronger one. She started praying to G

and and since she was humble and had a calm mind, she was ind

blessed by an idea. She thought the fisherman will never cast the

on his own feet. With this thought in her mind she kept close to

feet of the fisherman.

In this manner her life was saved. She was blessed by her f

towards God, her humility and timely thinking. But even then the l

fish remained as humble and thanked God for everything. Ev

individual should cast aside his ego of having great pottentials a

fine qualities and surrender at the Feet of Ishwara. One should

being an instrument in the hands of God. With the attitude of surren

not only does an individua become more humble but even

illusionary maya cannot trap such a person. Such a blessed one com

to be a deserving being for liberation and also finally gets libera

from the clutches of sorrow.

- 17 -



Wfeboub!Njttjpo'

Wfeboub!Btisbn

Ofxt


19/24

Hjub!Hzbob!Zbhob-!Mvdlopx;A week-long Gita Gyana Yagna by Poojya Swamini Samatanandaji was conducted

at Hanuman Setu Mandir Satsang Bhavan, Lucknow from 17th to 24th Nov 2012. The sub-ject-matters of the morning and evening Discourse series were Gita Chapter 1, andKathopanishad Chapter 1.

She arrived at Lucknows Amousi Airport well in time after her flight took a detourvia New Delhi. The management of Hanuman Setu Mandir are very enthused and positiveon having Poojya Swaminiji so soon again. There is a Sanskrit Pathshala at HanumanSetu Mandir, so its students chant Vedic hymns in the beginning of Pravachans. The dis-course series were highly appreciated by the devotees and VM members of Lucknow, andhave invited her again there, andd the dates for the next Yagna have been booked too.

Namrata Dubey her host took good care of Poojya Swaminiji during her stay. EvenP.Swamini Amitanandaji had stayed with her.

Ejxbmj!Dfmfcsbujpot;This year we had Sh Ramakant and Ushaben Trivedi of Ahmedabad for the Diwali

Celebrations at Ashram. On the Diwali day they were the yajman for the Laxmi Pujan andlater they also helped decorate the Ashram and burnt some Phuljaris, and a symbol of theoccasion. We basically support the idea of Green Diwali, and do not prefer to pollute theatmosphere more. Now the limits of pollutions - both of sound and air and taking suchmagnitude that the very objective of Diwali is becoming self-defeating. Hindus are tradi-

tionally worhippers of Prakriti, all our Vedic Gods were just devaatas of various aspects ofPrakriti - Sun, Fire, Wind, Water etc, and any celebration which pollutes these elementscannot be a religious act at all. So enlightened people will always have to strike a balancebetween the blind traditions and righteousness practices.

Cjsuiebz!Dfmfcsbujpot!pg!Tx!Tbnbuboboeb;Human birth is worthy of celebration, human life is the greatest gift of God to man, so

we celebrate the birthdays of everyone at Ashram. Birthdays not only become an occasionto realize the profound potential of human life again, but it also becomes an occasion ofsocial get-togethers and interactions. On 15th Nov was the birthday of Poojya SwaminiSamatanandaji. Early morning she did the Abhisheka on Bhagwan Sri GangeshwarMahadev, and later in the evening there was a lovely get-together of various devotees at theAshram. There were prayers, bhajans, games, cutting of the cake and finally prasad for all.It was a lovely evening.

Pomjof!Tbutboh!Qsphsbn;The weekly Online Satsang Program is going on very nicely every Sunday, which

devotees in various parts of the world are enoying thoroughly.

- 19 -



Hjub!Hzbob!Zbhob-!Mvdlopx

Hjub!Hzbob!Zbhob-!Cibwobhbs


21/24

VMNewsBlogat:http://vmissionews.b

logspot.c

om/

Nov 2012

Ejxbmj!Dfmfcsbujpot!bu!Btisbn

- 21 -

Cjsuiebz!Dfmfcsbujpot!pg!Tx!Tbnbuboboebkj


22/24


23/24


24/24

VisitInternational Vedanta Mission

athttp://www.vmission.org.in/

Vedanta Mission News Blog:http://vmissionews.blogspot.com/

Om Tat Sat

vedanta sandesh - dec2012

Documents