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Transcript of Vedanta Sandesh - Aug 2015
Monthly eMagazine of the International Vedanta Mission
Aug 2015 : Year 21 / Issue 2
Editor: Swamini Samatananda Saraswati
Published by
International Vedanta Mission
http://www.vmission.org.in / [email protected]
(When non-duality is a matter of fact, then) There is
ultimately no creation nor its dissolution. In reality there is no
bondage & thus no sadhaka. The desire for liberation & the
attainment of mukti too are all relative. (The realization that I am
and always was Brahman alone is the ultimate truth).
u fujkss/kks u pkssRifÙk% u cU/kks u p lk/kd%Au eqeqq{kk u eqqfDr’pssr~ bR;s"kk ijekFkZZrrkAA
Amrutbindu Upanishad -10
Section Index
1. Message of P. Guruji - 5
2. Tattva Bodha - 6-7
4. Letter - 9
5. Gita Reflections - 10-11
6. Jivanmukta - 13
7. Yoga Vasistha - 14-15
7. Story Section - 17
8. VM News - 18
9. VM Activities - 19
10. Album - 20-21
11. VM Programs - 23
In the recently concluded Guru-Poornima Camp we discussed just one mantra of the Mundaka Upanishad,
Parikshya Lokan... It is a great mantra, which provides all the necessary details of a student to start his so called
journey to the Para Vidya - the direct realization of the timeless truth of the Self. The mantra says that the right
student is one who has an open & an analytical mind. He/She sees & analyses all the possible achievements or
possible experiences which can be got from our various intelligent & hard works. They don’t run blindly towards
anything, just because someone is doing so in the world. Whether it is personal family, personal or social security,
financial well-being, relationships or gratifications, comforts, respect, name-fame, whether it is working for the
betterment of the society, country or the world at large, industry, agriculture or environment. All possible fruits of
our actions - the mantra clearly says that while you may see many as important etc, but the fundamental thing is
that all possible achievements & experiences were and are temporary, momentary. Nothing is permanent. All our
achievements & experiences till now are just a matter of our memories, in reality they are all gone. Those moments
came, elated us, gave us joys but this is also a truth that they are all gone, and the worst part is that even today we
are a seeker, seeking for something more, or at times, craving for repitition of some old good moments. Inspite of
all the hard work we continue to remain basically where we were earlier - a seeker. It is not that God had not been
kind enough to fulfill our various wishes & dreams, but the onus lies with us. We just keep on dreaming & wishing
momentary joys, and that is the real problem. We need to aim for the permanent. We need to be wiser. We need
to grow up and become detached to everything impermanent. Detachment is obviously not dislike or running
away from something. In fact replacing like with dislike doesn’t solve any problem, we still will keep on running -
now away from something, while earlier it was towards somethings. Likes or dislikes are borne out of the notion
that something can give us either joy or sorrow. This is untrue. The truth is that first we impose positive importance
in something 'then' run towards it, or we impose negative importance towards other things, then start to run away
from those things. Our likes & dislikes are so very personal. So the Upanishad says that the wise ones see all this
mind game and get detached form all this endless rat race. Whoever can first become free from this thoughtless
& endless pursuits alone can first learn to see the world as it is. They alone learn to question everything, they
alone objectively analyse deeply. They shall have both the time & disposition to go deep into things which were
being taken for granted. They alone are ready for knowledge, and not the conditioned ones, who keep running
thoughtlessly & blindly.
Having got blessed with such a mind, one should aim to get direct knowledge, the aparokshanubhuti of the
Self. For this the only way is to go to a teacher of this subject. A wise & enlightened master who accepts you as his
disciple. One should keep aside all inhibitions & problems and just go to him. One should firmly believe that it is
the teachings of a teacher which helps to bring about the necessary insight & awakening and not any subsequent
effort or sadhana. If at all it is your personal effort or sadhana which brings moksha then the teacher becomes
subservient & secondary, and this is not what the sruti is saying. One should aim for direct awakening at the feet
of the teacher. THe mantra finally says that for this the teacher has to be a Shrotriya & Brahma-Nishtha. Shrotriya
is one who is learned, who has studied the unique science of self-knowledge or Brahma-Gyana as revealed in the
Upanishads. They are those super specialists who know how to use words in order to take us beyond words.
Moreover the proof of their knowledge lies not in their capacity to attract crowds or masses, or write books,
perform miracles etc, but simply in their own contentment. They are happy in every situation, neither the situation
outside brings them any sorrow, nor even their own body or age. They are called Brahma-Nishtha. When a
sincere student goes to such a teacher then they shall definitely get the direct knowledge.
Parikshya Lokan Mantra
from Poojya Guruji Swami Atmanandaji
Vedanta Sandesh
Tattva BodhaMumukshutvam
Mumukshutvam is an intense desire for liberation-
Moksho me bhuyaat. Mumukshtvam has to be separately
mentioned because a person can have shamah, damah,
etc., without being a mumukshu. And there can be a
mumukshu without shamah, damah, & uparama, etc.,
but once the goal is clear then a person is ready to work
upon cultivating all those qualities that help fulfill that goal.
Desire like any other desire cannot be imposed:
Mumukshutvam or the desire for liberation cannot
be cultivated unlike the other qualifications of
discrimination, dispassion, control of the sense organs
& the mind. These can be brought about and
strengthened by right understanding & practise. But the
desire for liberation or any kind of desire for that matter
cannot be commanded. One can be inspired by
knoweldge but ultimately the conviction has to come from
within. No desire can be commanded. Desire depends
upon the disposition of a person and therefore naturally
varies from person to person. Some people having
experienced life are faced with questions like-What is
the purpose of this life? What is death? Who is God and
what is his nature etc. These questions occur only in
certain minds, not in every mind. Most of the people are
more concerned about material gains, money, fame,
travel, entertainment and the like. All our mental
dispositions depend upon our knowledge and
convictions about ourself and life in general. But our
Rishis of yore have been the great scientists of life who
have studied life very subtly & have prescribed a system
of life that not only cultivates a pure & positive mind, but
ultimately blesses us with a soil which at the end of the
day sprouts various questions about life & it’s goal. This
system is the Righteous way of life-living a life of
Dharma.
A Righteous life brings about desire for liberation:
A life of righteousness is a life lived in tune with
totality, in tune with the will of God. A righteous person
does not see himself as an individual whose goal is ‘Me
& Mine’ but he is a person who gains his identity as a
part of God and who lives as an ambassador of God.
He sees the entire creation as one family of God and
therefore all his decisions, his desires, and services are
in harmony with the welfare of one and all. His actions
and responses to situations are dedicated to that which
Having discussed the six divine qualities which was the 3rd group of qualities as part of the main four-fold
qualities known as ‘Sadhan Chatushtaya Sampatti’ we will now discuss upon the last quality of the four main ones.
That is ‘Mumukshutvam’ which means an intense desire for liberation. This the ultimate goal for which all other
sadhanas or means are adopted. All physical and mental preparation is done finally to achieve the goal of liberation.
If this goal is not realized or seriously aspired for, then the very purpose of the earlier qualities is defeated. Let us see
what the great master reveals in the understanding of the very foundation of the spiritual journey.
Q: What is Mumukshutvam ?
It indicates a state of mind having an intense & clear cut desire that ‘May I be
totally Free’.
- 7 -
is right & not as his fancies. His actions excude a
deliberate motivation, enthusiasm, alertness, creativity
and integrity. A righteous person is a sensitive person,
pure at heart, and quite free of individual likes and
dislikes. He is free from the attachments to the fruits of
action. His goals are discerned, he is clear about what
he wants, and his entire energy is focused on the efforts
he makes. The rest he leaves on the will of God. This
attitude of righteous living or a life based on Dharma is
a system that carves a mind free of personal likes and
dislikes, it’s basic thrust is doing that which is right in a
situation from the totality point of view. It is a system that
helps one discover the blessings and limitations of
action, bringing about a state of dispassion. Dynamic
Involvement in action helps bring about a dedicated,
focused and subtle mind . The fruits of actions being
limited and momentary surely raise questions about what
life is all about, it’s goal and how total unconditional
fulfillment can be brought about? All in all a life of
righteousness is a package to create a mind set that is
best suitable for Self knowledge. The very first blessing
of it being, bringing about an intense desire for liberation.
Desire should be intense:
Desire for Moksha should be intense & single
pointed. An intense desire alone is the first step to
realizing any goal be it worldly or spiritual. In worldly goals
a person is motivated by money, fame, success,
relationships etc. so a person has a very visible pushing
factor, whereas the goal of Self knowledge is not
featured by any material gains or ego satisfaction. In fact
in this knowledge one gives up all sense of doership or
enjoyership and the only motivating factor is a pure
desire to know the truth. In such a case a lose desire will
soon reflect complacency, lack of dedication, distraction,
and even conflict of goals. Hence the desire here has to
be as intense as one’s worldly desires. The intensity
should be like a man whose head has been held and
pushed underwater and he is struggling to come out and
get one breath of life. If one’s desire is intense then one
starts organizing the body, the mind, the intellect & all
other activities to suit the goal. Such intensity alone
reflects an intense desire to be liberated and I will do
anything that suports it. I will be ready to face any kind of
challenges and will be ready to surrender at the will of
my Guru to acquire this knowledge.
What is Bondage?
Technically speaking a spiritual amature may not
always be able to identify his desire for liberation using
such terminology as ‘I want moksha or liberation’
because the desire for liberation is a result of first
experiencing bondage and realizing bondage is not
easily identifiable by one’self. Instead what a person may
simply realize is the futility of constant seeking of worldly
achievements. A person may rise to a state of
questioning the nature and the goal of his life. A person
may come to wonder why even after achieving all kinds
of material gains, after organizing life to the best of
standards at the level of relationships, money & dignity
one still feels the pangs of emptiness and the desire to
seek something more that will give him a sense of
fulfillment. Awakening at this level of examination of
worldly life one seeks the exposure of the Scriptures and
then comes to understand what really is bondage and
what is liberation? One comes to see that bondage is
basically a sense of lack within, which is born of
ignorance and a wrong understanding of the Self & the
world. Having identified the nature of bondage the desire
for liberation which has surfaced superficially then turns
into an intense desire for liberation.
Janmashtami Camp, IndoreA five days Janmashtami Camp is being organized at Vedanta Ashram,
Indore from 31st Aug to 5th Sept. Poojya Guruji will give talks on the 10th
Chapter of Panchadasi. Poojya Swamini Amitanandaji will conduct classes on
Avatara Rahasya Section of Bhagwad Gita.
Vedanta Sandesh
A man had a little daughter, an only and much beloved
child. He lived only for her, she was his life. So when she became
ill and her illness resisted the efforts of the best obtainable
physicians, he became like a man possessed, moving heaven
and earth to bring about her restoration to health.
His best efforts proved fruitless, however, and the child
died. The father was totally irreconcilable. He became a bitter
recluse, shutting himself away from his many friends, refusing
every activity that might restore his poise and bring him back
to his normal self.
Then one night he had a dream. He was in heaven and
witnessing a grand pageant of all the little child angels. They
were marching in an apparently endless line past the Great
White Throne. Every white-robed, angelic tot carried a candle.
He noticed, however, that one child’s candle was not lit. Then
he saw that the child with the dark candle was his own little
girl. Rushing towards her, while the pageant faltered, he seized
her in his arms, caressed her tenderly, and asked, “How is that
your candle is the only one not lit?” “Father, they often relight
it, but your tears always put it out again,” she said.
Just then he awoke from from his dream. From that hour
on he was no longer a recluse, but mingled freely and cheerfully
with his former friends and associates. No longer would his
little darling’s candle be extinguished by his useless tears.
The Dark Candle
Karma to Yoga
Yoga is
t h o u g h t f u l ,
deliberate &
intelligent living. The
opposite of Yoga is
Bhoga, which is
thoughtless, blind,
e g o - c e n t r i c
living.Yoga starts
with a sense of
d e e p - r o o t e d
fulfillment & sense
of security; while
Bhoga begins with a
presumption of
intrinsic lack &
insecurity.
- PoojyaGuruji
How can we convert our day to day Karma's into Karma-Yoga? - a question asked
during the recent Camp.
_______________________________
Hari om !
Yoga is thoughtful, deliberate & intelligent living. The opposite of Yoga is Bhoga,
which is thoughtless, blind, ego-centric living.Yoga starts with a sense of deep-rooted
fulfillment & sense of security; while Bhoga begins with a presumption of intrinsic
lack & insecurity. A Yogi can therefore dare to live a selfless & caring life for the well-
being of all, while a Bhogi lives & thinks only for self-fulfillment & security for themselves
& their families. Changing our living to the former kind is basically living the Yogic
way. Bhagwad Gita defines Yoga as 'Samattvam', equanimity in all the possible
ups & downs. It is thoughtful & deliberate living. Successes & failures shall come &
go, so we need to learn to be not only aware & ready for all this but even see beyond.
Realize what is the truth of life and aim for that. Yogi lives a connected life, connected
with convictions of what is the truth. Everything is secondary. His or her priority is not
some external achivement etc but the real challenge is the retention of equaminity in
all situations. His continued awareness of what in his understanding is the truth.
When in the field of Karma we are continuosly aware that my life as an individual is
momentary, that my identity of myself being an individual is not my truth, we are
rather instruemnts of God in this world, when while experiencing any moment of life,
we are aware that like any situation every 'Karma-phala' is a gift from God, and
what we do is our offering to God, then such a person endowed with such a Prasad-
buddhi & Ishwar-Arpan Buddhi is called a Karma-Yogi. Karma-Yogi is thus always
connected - in his or her 'awareness' with God. While theoritically we are always
connected with God, but we may not be aware of this fact. Yoga is awareful
connectivity. Karma-Yoga cleanses the mind of all impurities and our increasing
thoughtfulness helps us go deeper into the teachings of our shastras to realize the
truth of life.
Love & om,
Swami Atmananda
- 9 -
by
SwaminiSamatananda
In this famous sloka of Gita Chapter 4 Sri Krishna indicates that all
actions ultimately resolve in knowledge. All disciplines practised and all
actions performed with an attitude of yagya are a means to purify the mind.
They are not an end in themselves. A purified mind fascilitates gaining of
knowledge. But all sadhanas, all disciplines and righteous actions only go
this far and no further. Once the role of purifying the mind through righteous
actions and devotional practises has been accomplished then the role of
these means is over. The aspirant must then leave all disciplines and action
to know the truth. Knowledge alone is superior. Once a student aspires for
knowledge then how this knowledge is accomplished, how a disciple
approaches his Teacher and how he wins the heart of his teacher to invoke
the blessings of this knowledge, this has been explained in the following sloka.
This knowledge is a communication from one heart to another. It is
not a modern day concept where a proffesor is quite detached from the
student, who comes and gives a lecture to equally detached students and
then goes away without any personal connection between each other. This
sloka gives us a few points to be noted, practising which, one helps open the
doors of knowledge. The propriety of the teacher & the student is all that
really matters in this give & take of knowledge. Sri Krishna, says O Arjuna!
please understand how this kowledge is gained and by what means it is
gained. He mentions three things as a secondary means to attaining this
knowledge:
Pranipaten: By doing ‘Namaskara’.
Pranipat literaly means ‘falling down properly’. It is not a physical
excercise but rather a gesture of showing respect and surrender with the
right attitude. There are different ways of doing namaskar, but the one
mentioned in the scriptures as a sincere gesture of salutation is called
‘ashtanga namaskar’-a namaskar in which all the eight limbs-the head, chest,
trunk, hands, knees, feet, the mind, and one’s words-touch the ground. To
touch your mind to the ground indicates that what you do with your body is
to be backed by an attitude of feeling or respect. Pranipat firstly involves
finding a teacher, which means if one is sincere he will do his best to find a
Tad
viddhi pr
anip
atena
pari
pras
hne
na s
eva
ya...
Vedanta Sandesh
Prostration
implies a
surrender on
one’s part. There
is a sincere desire
to learn and
therefore the
approach towards
the teacher is with
an attitude of
surrender. There is
a strong desire to
learn and hence
all ego has been
dropped.
teacher who is authentic. Having found an authentic teacher, one approaches
the teacher and salutes him or her. Prostration implies a certain surrender
on one’s part. There is a sincere desire to learn and therefore the approach
towards the teacher is with an attitude of surrender. There is a strong desire
to learn and hence all ego has been dropped. The disciple is now available
with an open mind to do all that the teacher suggests.
Pariprashnena: By asking questions.
The second means for gaining knowledge mentioned in this sloka is
‘pariprashnena’ i.e. proper questioning-asking appropriate questions at the
right time and questions which are in context with subjective knowledge.
These questions are not inspired by any kind of ego fulfillment thereby
wasting the teacher’s time, but are inspired by sincere curiosity to
understand that which is the truth. These questions are like-What is bondage?
What is liberation? What is life and death? What is Moksha and how one
can attain moksha etc.
Sevaya: By serving the teacher.
The journey of knowledge at the feet of the Master does not begin
straight away with knowledge been given as it is given in schools and
colleges. It begins with the building up of a bond
between the student & teacher & the best
medium for this is serving the teacher. The
student who has a devotional love for his
teacher lovingly casts off all his individual
likes, dislikes & his comforts and dedicates
himself to serving the teacher and the
ashram, the place of learning. This medium
of service helps the teacher and student to
know each other in an intimate manner and also
creates a foundation of mutual love, faith and understanding opening the
doors of Self-knowledge.
Having successfully imbibed these three qualities a student is ready
to gain the knowledge of the Truth by the teacher. Here the Scriptures also
mention that only when a teacher is Tattvadarshi i.e. one who has a clear
vision of the truth. A teacher who as per the scriptures revels in this
knowledge and also has the art of communicating gives this knowledge to a
student.
- 11 -
Vedanta Sandesh
When I was in elementary school, I got into a major argument with a
boy in my class. I have forgotten what the argument was about, but I
have never forgotten the lesson I learned that day.
I was convinced that “I” was right and “he” was wrong – and he was
just as convinced that “I” was wrong and “he” was right. The teacher
decided to teach us a very important lesson.
She brought us up to the front of the class and placed him on one side
of her desk and me on the other. In the middle of her desk was a large,
round object. I could clearly see that it was black. She asked the boy
what color the object was. “White,” he answered.
I couldn’t believe he said the object was white, when it was obviously
black! Another argument started between my classmate and me, this
time about the color of the object.
The teacher told me to go stand where the boy was standing and told
him to come stand where I had been. We changed places, and now
she asked me what the color of the object was. I had to answer,
“White.”
It was an object with two differently colored sides, and from his
viewpoint it was white. Only from my side it was black.
Sometimes we need to look at the problem from the other person’s
view in order to truly understand his/her perspective.
Right & Wrong
Wanderingin Himalayas
Badrinath
Excerpts from
the
Travel Memoirs
of
Param Poojya
Swami
Tapovanji
Maharaj
37
Badrinath
A mile to the north of the Badri Temple there is a famous rock called
Gaudapadasila. This rather small, smooth & beautiful rock on the left bank
of the Alaknanda is said to have been the favourite seat of Rishi Gaudapada,
disciple of Suka. It is well known that Vyasa and Sankara wrote their
important books at Badrikashram. Similarly, it is said that Gaudapada
composed his Karikas (glossess) on the Mandukya Upanishad while sitting
on this rock. There is a tradition that Sri Sankara actually met gaudapada
here and Gaudapada then entrusted his Mandukya Karikas to Sankara in
order that Sankara might write a commentary explaining Gaudapada’s
views.
Retracting the Steps of Great Sages
Fifteen or sixteen miles beyond Badrinath is the holy place Swargarohini.
It was from here that the great Yudhishthira, moving forward on his last
journey without retracing his steps or looking back-as his wife and brothers
dropped down dead behind him one by one-was taken to Heaven by
Indra’s charioteer, Matali. Once, towards the begining of July, when I was
staying at Badrinath, I followed this route up into the mountains. Partly
my love of nature’s beauty and partly my faith in and devotion to great
souls induces me to go out on this adventure.
The way to Swargarohini goes up along the valley to the west of Narayana
Parvat. Starting from the Badri Temple and travelling three miles to the
North along the bank of the Alaknanda over an extensive plain one reaches
a village called Mana. The village is now the home of the uneducated
farmers and merchants, but there is evidence to prove that it was once
inhabited by different Holy Rishis. In the neighbourhood are found the
caves of Vyasa, where Maharshi Badarayan (who was an incarnation of
Vishnu) resided; the cave of Ganesha, where Vyasa invoked God Ganesha
for the composition of works like the Mahabharata, and the cave of
Muchukunda, where King Muchukunda passed his last days in accordance
with Krishna’s advice.
- 13 -
What do we consider as unreal? The unreal is that which has no independent
existence. All gold ornaments and clay pots exist because of gold and clay,
respectively. But gold and clay can exist even without the various shapes and sizes
of ornaments and pots. Before the pots, bricks and clay dolls were made, clay existed,
and after they will be destroyed or made into another shapes, clay alone will remain.
The existence of clay is independent of the presence or absence of the clay shapes.
Same way, Truth is independent of the presence or the absence of any objects. It
existed before creation and will exist even after the dissolution of creation. It ever
exists, and never changes. All else exists because of It.
Time and space may seem to be very real and existing in our day-to-day life.
Yet, in the Story of Lila, Vasishtha shows many times them to be just notions and
concepts. These concepts are much more subtle than material objects. It is easy to
notice the transiency of physical objects, but existence of time and space is commonly
taken for granted. Yet, the Truth is more subtle than even time and space. From the
total point of view, time and space are also changing objects. In our world, time already
is, and space is, and we know about them. But for them to be, and for us to know it,
existence should be already here, and consciousness should also be already here.
Existence as Sat and consciousness as Cit precede time and space.
Once there was a king on earth called Padma, and his queen was called Lila.
They both were perfect in every respect, and they lived an ideal life. They loved each
other dearly, and once Lila thought “I shall strive now to obtain a boon from the gods
that my king’s jiva does not leave our palace, if he is to die before me. I shall be
happy to live in it in the knowledge that he is always with me”. And so she started to
propitiate the goddess Sarasvati immediately. She was successful and Sarasvati
granted her two boons - 1. her husband’s jiva would remain in the palace and 2.
Sarasvati would come any time Lila prayed for her.
After some time, the king Padma was mortally wounded on the battlefield and
died. Lila covered his body with flowers and sat nearby. Soon, she wanted to know
where her husband is now, and so she began meditating. She saw the king once
again, on a throne, surrounded by many kings who adored him, by many sages and
holy men, by women, ministers and counselors, and armed forces, and many
members of the court. After returning to the room with the dead body of her husband,
she was puzzled to see all these people in two places in the same time. So, she
summoned Sarasvati and asked her to explain this strange phenomena. Sarasvati
narrated to her a story of Vasishtha and Arundhati (other ones from these of legendary
fame). She told Lila, that Vasishtha once desired to be a king, and his wife Arundhati
Vedanta Sandesh
Adhyatmic
Teachings
of
Guru
Vasishtha
to
Sri Ramji
by
SwaminiVidyananda
31
- 7 -
asked Sarasvati for a boon similar to Lila’s - her husband’s jiva should not leave the
small house they lived in. And so, after he died, he did not leave the hut. Because of
his old desires, he became a king, and it is the same holy man who was Lila’s husband,
the king! And Lila herself is the same Arundhati who was his wife. And only eight days
have passed since Vasishtha died.
The whole kingdom of the king Padma and his wife Lila, and all the neighbouring
kingdoms for which the king Padma battled, were situated in the old hut of the wise
Vasishtha. And their whole long life together took place in just eight days since the
death of the wise Vasishtha... Sarasvati explained to Lila, that just as space does not
have a fixed span, time does not
have a fixed span either. Just as
the world and its creation are
m e r e appearances, a
moment and an epoch are also
imaginary, not real. In the twinkling of
an eye the jiva undergoes the
illusion of the d e a t h -
e x p e r i e n c e , forgets what
happened before that, and in the
i n f i n i t e consciousness
thinks “I am this” etc., and “I am
his son, I am so many years old”,
etc. There is no e s s e n t i a l
d i f f e r e n c e between the
experiences of htis world and those
of another - all this being the
thought-forms in the infinite
consciousness. They are like two
waves in the same ocean. Since
these worlds were never created, they will never cease to be - such is the law. Their
real nature is consciousness.
Even as in a dream there is birth, death and relationship all in a very short
time, and even as a lover feels that a single night without his beloved is an epoch, the
jiva thinks of experienced and non-experienced objects in the twinkling of an eye.
And, immediately thereafter, he imagines those things (the world) to be real. Even
those things which he had not experienced nor seen present themselves before him
as in a dream. This world and this creation is nothing but memory, dream - distance,
measures of time like a moment and an age, all these are hallucinations.
To know this absolute Truth as my own true nature is the very goal of human
existence. Knowing this Truth, man becomes immortal, fearless, and totally free. By
following the principles of truth in our daily life, we become fit for gaining absolute
Truth.
Kno
wle
dge
alo
ne L
ibera
tes
Vedanta Sandesh
Disappointment can come only to those who make ap-
pointment with the future.
The tragedy of human history is decreasing happiness
in the midst of increasing comforts.
It is sure to be dark if you close your eyes.
Not to do what you feel like doing is freedom.
To be angry is to revenge the faults of others on our-
selves.
A successful man is one who can build a firm founda-
tion with the bricks that others throw at him.
He who submits to discipline is a disciple.
If I rest, I rust.
Sin is never in action, it is always in reaction.
Moksha is not freedom ‘From’ action but freedom ‘In’
action.
Quotes
Once upon
a time ...
StorySection
The life history of Ved Vyas is an interesting one. The author of the
great epic Mahabharata, Ved Vyas was the first and greatest acharya of
Sanatan Dharma. He is responsible for classifying the four Vedas, wrote
the 18 Puranas and recited the great Mahabharata. In fact, the Mahabharata
is often called as the fifth Veda. The most important and the most glorified
section is the Bhagwad Gita, the lesson recited to Arjuna by Lord Krishna
on the battlefield. Apart from the Mahabharata, he also wrote the
Brahmasootra, one of his shortest theologies on Hindu philosophy. It is
said that Ved Vyas is immortal and he never died. He is also known as Krishna
Dvaipayana. Around some 5000 years ago, he was born in Damauli of Tanahi
district, which is now in Nepal. The ancient cave that he wrote Mahabharata
in still exists in Nepal. His father was Parashar Rishi, a sage and his mother
was Satyavati. He taught the Vedas to his pupils with ardent devotion and
dedication. It is said that Mahabharata is the 18th Puran that was written
by Ved Vyas. He fathered four famous sons, Pandu, Dhritarashtra, Vidur
and Sukhdev. Ved Vyas received knowledge from great sages like Vasudeva
and Sanakadik. He described that the most important goal in one’s life is to
attain Narayana or the Divine Supreme. Major Work Mahabharata: There
is a cameo of Ved Vyasa himself in Mahabharata. He is considered as a
part-incarnation of Lord Vishnu. It is said that he came to the earth in
Dwaparyuga to put all the Vedic knowledge in this universe in the form of
written words and make it available to everyone.
Before Ved Vyasa the Vedic knowledge only existed in the form of
spoken words. He was the grandfather to Pandavas and Kauravas. He is
called Ved Vyasa because he had split the original version of Vedas into
four parts; Ved Vyasa literally means ‘the splitter of Vedas’. It was because
Ved Vyasa had split the Vedas that it became easy for people to understand
it. This is how the divine knowledge was made available to everyone. It is
said that Ved Vyasa asked Lord Ganesha himself to help him in compilation
of Mahabharata. But Ganesha had put one condition on him; he said that
he will write Mahabharata for him if only he will narrate it to him without a
single pause. To supersede this condition, Vyasa put another condition on
him asking him to understand the verses even before he has recited them.
This is how Mahabharata was written, Ved Vyasa narrated all the
Upanishads and 18 Puranas continuously to Lord Ganesha.
- 17 -
Sage Ved Vyasa
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Vedanta Sandesh
Ibovnbo!Dibmjtb!Tbutboh!.!Kvmz!3126;A July edition of the monthly Hanuman Chalisa Satsang was organized at Vedanta
Ashram on the 26th July - the last Sunday of the month. This time apart from all the regular
devotees we also had the Campers of the Vedanta Camp which was about to start from the
next day. A full house. We all lstened to various spirited & lovely bhajans and then chanted the
Chalisa. This was followed by an hour long inspiring pravachan of Poojya Guruji.
Poojya Guruji continued with the explanation of the 4th & 5th chaupayi, and told that
these chaupayis which describe the form of Hanumanji facilitate visualization - before upasana.
Upasana is a kind of meditation which inspires & motivates us and we finally are blessed with
a secure, selfless, inspired & sattwic mind. Blessed & loving. Goswamiji reveals the form of
Hanumanji as the one with a golden color - and not painted in sindoori color as we see in
various temples. He is looking very smart, curly hairs & ear-rings. The significance of every
thing was revealed in a detailed way. Later there was Aarti & prasad.
Hvsv!Qppsojnb!Dbnq-!Joepsf;A five days Vedanta (Guru-Poornima) Camp was organized at Vedanta Ashram from
27th to 31st July. The rains were in full swing in the entire Malwa region, with Ujjain flooded.
However no one can ever stop the devoted, so most of the devotees managed to come. The
biggest group was from Lucknow. It was a nice sincere group who had come just for the camp.
Poojya Guruji took nine classes explaining just one mantra of the Mundaka Upanishad
- the famous Parikshya Lokan... It was very enlightening for all. The mantra showed the entire
pre-requisites of a student of Self-Knowledge. Later there was a discussion session, in which
every one shared their perceptions. In the afternoon after lunch there was the chanting session,
in which Swamini Samatanandaji taught Dakshinamurthy Stotram to everyone. Later after
tea, Swamini Amitanandaji gave talks on the Manisha Panchakam. Everyone then did the
Aarti and then had an hour for physical exercises - games, walk etc. After dinner there was
another hour-long Satsang & Bhajans. The day started with Meditation and some devotee did
Rudrabhisheka everyday under the guidance of Swamini Poornanandaji. On the last day
everyone shared their experiences and it was great to see everyone going from here very
enlightened & blessed.
Hvsv!Qppsojnb!Dfmfcsbujpot;This year Guru Poornima was on the 31st July. A lovely altar was setup in the Satsang
Hall with the pictures of various teachers of our tradition. Poojya Guruji did the Puja of all the
teachers, and later Sh Shekhar & Smt Asha Kahnna of Lucknow did the Paduka Puja in the
presence of Poojya Guruji - on behalf of everyone. Later everyone offered their respects and
after a short pravachan everyone took prasad.
- 19 -
Vedanta Sandesh
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Ibovnbo!Dibmjtb!Tbutboh!.!Kvmz!3126By Poojya Guruji Sri Swami Atmanandaji - on 26th July 2015
at Vedanta Ashram, Indore
Wfeboub!)Hvsv.Qppsojnb*!Dbnq-!JoepsfBy All Ashram Mahatmas - Poojya Guruji Sri Swami Atmanandaji / P.Swamini Amitanandaji /
P.Swamini Samatanandaji and P.Swamini Poornanandaji - at Vedanta Ashram. From 27th to 31st July 2015
- 21 -
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Hvsv.Qppsojnb!Dfmfcsbujpot!.!JoepsfCelebrated at Vedanta Ashram on 31st July 2015
Paduka-Puja done by Sh Shekhar & Smt Asha Khanna - of Lucknow
Vedanta Sandesh
Worshipful Homage!
To the eternal, all pervading Supreme Reality
Beginingless and endless
Within and without
Above and below and all around.
To that Divine Consciousness
Dormant in the stone and mineral,
Breathing, barely sentient, in plants and grasses.
Dynamic, active, mobile in animals,
But gloriously aware in you; the highest manifestation,
as purposeful, rational intelligence,
To that divine perfection we bow.
May its grace transform you,
Its pure divinity shine through you
As all that is sublime, auspicious, beautiful and true.
And thus fufill God’s plan.
This is Gurudev’s wish for each and everyone of you.
The Great Sadhana
- 23 -
Janmashtami Camp, Indore :
A five days Janmashtami Camp will be organized at Vedanta Ashram, Indore from
31st Aug to 4th Sept Sept. For five days Poojya Guruji will talk on Natakdeep Prakarana of
Panchadasi. Poojya Swamini Amitanandaji will conduct classes on Avatara Rahasya
Shlokas of Bhagwad Gita - Chap-4. Sri Krishna Janmashtami will be celebrated on the 5th
Sept - by all ashramites & campers.
Hanuman Chalisa Satsang - Aug’15, Indore :
The last Sunday in Aug falls on the 30th. This HC Satsang will be organized at Vedanta
Ashram from 6.30 PM onwards. There will be Bhajans by Dass Bagichi Bhakt Mandal,
followed by chanting of Hanuman Chalisa and then there will be an hour long pravachan of
Poojya Guruji on Hanuman Chalisa.
Gita Gyana Yagna, Lucknow :
A week-long Gita Gyana Yagna by P. Swamini Amitanandaji will be organized at
Hariom Mandir, Lal Bag, Lucknow from 4th to 10th Oct. Subs: Gita-8 /Kaivalya Upanishad.
Savan Utsav - 8th Aug, Indore :
A Savan Utsav will be organized at the Vedanta Ashram on the evening of 8th Aug,
the birthday of Poojya Swamini Amitanandaji. Shivji will be kept on Jhula and savan songs
will be sung by devotees. They will also prepare Savan recipes.
Gita Gyana Yagna, Bhavnagar :
A week-long Gita Gyana Yagna by P. Swamini Amitanandaji will be organized at
Ramdas Ashram, Bhavnagar from 25th to 31st Oct. Subs: Gita-8 /Kaivalya Upanishad.