vedanta sandesh - nov 2014

8/10/2019 Vedanta Sandesh - Nov 2014

1/24

Monthly eMagazine of the International Vedanta Mission

Year 21 Issue 5

Opw3125


2/24


3/24

Monthly eMagazine of the International Vedanta Mission

Nov 2014 : Year 21 / Issue 5

Editor: Swamini Samatananda Saraswati

Published by

International Vedanta Mission

http://www.vmission.org.in / [email protected]

I am of the nature of that unconditioned consciousness,

which is different from the conditioned consciouness which is an

object of experience in our minds, just as our real face is different

from the perceived reflected face in the mirror.

eq[kkkldksniZ.ksn`';ekus

eq[kRokRiFkDRosu uSokfLr oLrqAfpnkkldks/kh"kqthoksfi r}r~

l fuR;ksiyfC/kLo:iksgekRekAA

Hastamalaka Stotram - 5


4/24

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


5/24

Every religion has its philosophy - as to how it looks at the world, its truth, its people and the life

Vedanta is the philosophy of Hinduism. Vedanta stands apart from every other philosophy of the world

It is unique, magnanimous, all-embracing and is relevant to all places & times. No wonder the real nam

of Hinduism is Sanatan Dharma - the eternal & timeless dharma. While dharma is not merely religion

but religion is certainly a part of the definition of dharma. Dharma is basically the truth of empirica

things, and a life based on verifiable facts of life which are relevant to all times & places is SanataDharma. We got the name Hindu, by our foreign visitors who wanted to indicate the 'unique & differen

people living on the other side of Indus river. The word stuck on and today even in our official census w

are asked whether we are Hindus or of other prevalent religion.

Every person whether he or she is a theist or is an atheist, has a definite understanding about th

truth of life, and based on this, we all have a 'plan of life'. Our understanding of the truth of life is wha

philosophy all about, and a life based on our understanding is our religion. Thus we all can be classified

under some school of philosophy and we all follow some religion. Our religion could range from thoughtfu

conscientious living to whimsical & spontaneous licentiousness. If the religion of some people is not verhealthy for themselves or for the others around, then what we need to check out and correct in the

philosophy. That has been the thoughtful way of our ancient masters, that is why there was the ancien

system of shastrarthas. We don't just condemn a person, we rather try to appreciate their philosophy o

life and have an open discussion on it to set things on a more factual level. Followers may be blind, bu

their leaders is expected to be thoughtful - so the sect leaders had these open debates.

Hinduism reveals that basically everyone is divine, good & complete. The Upanishads declare

that Ayam Atma Brahman. The world is not static & permanent, but is rather a realm of change, and wha

we see around is what our mind considers worthy & important. A way of life based on these fundamenta

truths of life is the essence of Hinduism. This is Hindutva. It is only when we appreciate that Hindutva is

a life based on these facts of life, that the so called Hinduism shall become all-embracing. It will not onl

integrate the different people of the country, but can also potentially embrace all the people & countrie

of the world. Belief in such facts alone shall lead everyone to a life of life, peace & lasting fulfilment. Suc

a way of life is conducive not only to the personal well-being & dignity of everyone, but is even eco

friendly. The world will be saved from thoughtless exploitation. It is time we redefine our understandin

of Hinduism - and thus save ourselves and also the world from endless violence, destruction and inevitabl

collapse. Let's all work together to take Hindutva to every part of the world. Hinduism alone is truly th

real World Religion.

Hindutva & Vedanta

from Poojya Guruji


6/24Vedanta Sandesh

Tattva BodhaPratignya Vakya - the Resolve Line

Saadhanachatushtaya sampannaadhikaarinaammokshasaadhanabhootam Taatva viveka prakaaram vakshyaamaha

Saadhanachatushtaya sampannaadhikaarinaam: for those who are endowed with the four-foldqualifications; mokshasaadhanabhootam: the means of liberation; tattvavivekaprakaaram: themode of discrimination;vakshyaamaha: we shall expound.

We shall explain to those who are endowed with the four-fold qualifications, the mode ofdiscrimination which is the means of liberation.

aadhanachatushtaya sampannaadhikaarinaam:

The Acharya indicates here the deserving student

r the text that he is about to begin, which aims to bring

bout liberation. Any kind of knowledge however big or

mall, simple or extremely subtle demands a student

th certain qualifications especially meant for that

owledge. In todays times we often see studentseparing for entrance exams for engineering colleges,

edical colleges and various other faculties. Even a

erson who wishes to learn some sport must possess

rtain physical and mental qualifications. Similarly Self-

owledge too requires certain qualifications for a

piritual student to grasp and imbibe this knowledge.

orldly knowledge is a knowledge of things that can be

some way or the other objectified, but here the very

ower is the subject of knowledge. This makes teaching

this knowledge as well as gaining this knowledge a

tricky affair. Hence one cannot ignore certain

requisites for this knowledge. Here the Acharya

this text is for the saadhanachatush

sampannaadhikaarinaam. Sadhana Chatush

Sampatti means the four-fold qualities of the right

of student for the knowledge of ultimate truth or Knowledge. These qualities make communication

effective, easy & fruitful. These qualities are not g

by an individual mind but have been indicated in

Upanishads themselves. The four-fold qualificatio

be discussed in detail in the next section of the

This kind of qualification is also often spoken of

person having a 'Pure-Mind'. The scripures not

speak of the importance & need to have a pure

but also elaborately describe the ways & means to

Having invoked the blessings of the Guru and also indicating to us the anubandh chatushtaya watured the subject matter & the objective of the text, the Teacher now goes to reveal the qualified studen

is text. This is a very important feature. Any literature defines its own reader or student. Only when one f

entified with the subject can he enjoy the subject, have faith in it, and work to imbibe the knowledge. He

ere too the subject being subtle and exclusively for aspirants who wish to know the truth the Acharya discu

bout the rightful student for this knowledge and the means to attain this knowledge which is discrimina

etween the Real & the Unreal.

02


7/24- 7 -

Nov 2014 Programs- 3rd Nov: Visitors arrive from Mumbai

- 14th: Br Ram (student from Russia) arrives at Ashram for second course of four months

- 17th: Gita Gyana Yagnaby Poojya Guruji starts at HSS Hall, Indore

- 29th: Poojya Guruji inaugurates the Gita Jayanti Celebrationsat Futi Kothi

Best Wishes to one & all for all these occassions.

bout a pure mind. The basic thrust being laid upon

evotion towards God and selfless attitude in

erforming actions. One awakens unto the truth of the

elf through the Upanishadic process of

ravana(listening), Manan(Reflection)&

didhyasana(deep contemplation). A pure minded

erson or a student with the four fold qualification alone

an be eligible for this process of Self-knowledge.

okshasaadhanabhootam:

Moksha or liberation is the real goal of Man-

nd. One may question liberation from what? Why

ould we aim for liberation? What is binding us, that

e should aspire for liberation? Often most of us don't

ven realise the sense of bondage in life. In our sheer

ate of ignorance we have accepted our pattern of life

onsisting of worldly and material goals and their

onsequent ups and downs as being normal. Wise Men

ho have seen beyond the material pleasures have

scovered that identifying with the Self as a limited

eing and then constantly seeking happiness outside

to the world is bondage. By itself the world and its

easures are never a problem, but one can see the

ntire world as a beautiful gift of God. The problem is

eeing the objective world as a source of fulfillment,

eeing the Self as a limited being, and then helplessly

nning behind them to achieve them. Our helpless

eeking is bondage. One who is enlightened into theuth of the Self and the world lives in this very world

ut lives like a Master of things and situations. Fulfilment

not what he seeks from the extraneous world, rather

his expressions into the world are an expression of

filment and selfless love. He is neither bound by a

ense of doership nor by a sense of enjoyership.

scovering the Self within which is limitless, eternal,

elf-effulgent and blissful and being free from helpless

eeking is liberation. This is what makes a human life

uly blessed. Bringing about the right knowledge,

knowledge that helps discriminate between the R

the Unreal, the permanent & the impermanent is t

to freedom. Bondage is a consequence of ign

alone, hence knowledge alone liberates. The A

says that he is about to discuss that which is a m

such liberation. The means to liberation is discrim

that is the subject matter which he is about to exp

the text that follows.

Tattva viveka prakaaram vakshyaamaha:

We will expound the mode of discriminatio

Acharya here takes a resolve to explain to

discrimination between the Real and the Unreal.

Tattva:Tattva is the basic reality of all that exis

manifested and the unmanifested, the gross a

subtle. The basic reality of everything is nothing b

knowledge and bliss. All that appears to exist in th

of objects, body and mind is an imaginary appe

like waves in an ocean. The basic reality of it being

The substratum from which everything is creat

sustained alone is the truth. Rest all goes thr

pattern of birth, life and death. If this the truth the

is the need for discrimination? Man in all his ign

comes te see the imaginary manifested world a

Hence the need to discriminate between that w

Real and that which as though appears to be th

has no real existence is Unreal.

Viveka:means discrimination. It is made from t

'vic' in sanskrit whcih means to seperate. In the p

of discrimination a spiritual aspirant as t

intellectually seperates the Real from the Unre

comes to see the facts of that which is the truth a

which is the Untruth. This is the fundamental

knowledge. This is the journey that the Master is

to guide us through by the means of this beautifu

Tattva Bodha.


8/24Vedanta Sandesh

In a room there were four candles burning. The ambiance was so soft

you could hear them talking.

The first one said, I am PEACE, however nobody can keep me lit. I

believe I will go out.Its flame rapidly diminishes and goes out completely.

The second one says, I am FAITH. Most of all I am no longer

indispensable, so it does not make any sense that I stay lit any

longer.When it finished talking a breeze softly blew on it putting it out.

Sadly, the third candle spoke in its turn. I am LOVE. I have not gotten

the strength to stay lit. People put me aside and dont understand my

importance. They even forget to love those who are nearest to them.

And waiting no longer it goes out.

Suddenly a child entered the room and saw three candles not burning.

Why are you not burning you are supposed to stay lit till the end.

Saying this the child began to cry. Then the fourth candle said, Dont

be afraid, while I am still burning we can re-light the other candles, I am

HOPE.

With shining eyes, the child took the candle of Hope and lit the other

candles.

The Four Candles


9/24

Motherhood

Mothers who

provide even thehoughts to their

childen that 'I am the

meless & infinite

ruth, and

manifesting in this

ephemeral world is

not to seek

anything, but tooyfully express your

ove & serve all' - are

considered at the

highest level of

evolution.

- PoojyaGuruji

Hari om,

The greatness of mother is sung all over in the Hindu scriptures. Taitiriya Upanisha

says 'Matra Devo Bhava' - May your mother be looked upon as a manifestation ofGod. In smritis it is said that 'Mother & our motherland is greater than even heavenNo wonder one who is instrumental in 'creating' us is nothing short of a godly act.When we say that God alone creates, sustains & finally destroys everything, then

obviously one's mother is a chosen instrument of God in this divine process. Shealone becomes instrument to 'create' someone. She keeps & nourishes the child inher womb and after going through all the joys & pains of creation she becomesinstrumental to bring us into this world. We may not have seen God, but we all not

only see, but feel our mothers so intimately.Motherhood is a privilege & an honour. It is not only a matter of pleasure bu

also great responsibility to bring someone to this world. While a child may look upohis / her mother to be an instrument of God, but a mother is humbly privileged by t

honour & blessing. Everything has been set in such a way that things just happen,and one fine day she is blessed with this honor of motherhood. It is pure love & joythe way, provided mothers too have the factual perspective of the scheme of thing

The very thought that she is bearing her child is reason enough to invoke all the lo& responsibility in this process. The food she eats, the health she maintains, thethoughts & feelings she entertains directly affect the child in her womb. Those whointelligent enough can even carve out the right personality of their children right frothe time of their inception, nay, even before too. Just as our thoughts & emotionsbecome instrumental to secrete appropriate hormones which directly affect ourphysical bodies, so also the thoughts, emotions & even dreams of mothers profou

influence the child. In fact it is said that depending upon the samskaras & psyche

mothers the jivas choose their field of germination. They get attracted to compatibmothers-to-be. Once there they are strengthened further in their noble or otherthoughts and that is how the creation process goes ahead.

Our scriptures and even old & wise family elders always advise the expectamothers to maintain good health but also entertain noble thoughts, and even dreambig. The child who is part of their own bodies gets definitely influenced too. In the

Shodasha Samskaras (16 Samskaras) all these things were religiously followed asrituals too. Today these samskaras are mostly done ritualistically but really speakinthey all were part of the ancient science of genetic engineering. No wonders Hinduhave always excelled in various knowledge-based endeavours at all times & place

mothers are clear in their minds about the truth of life and the real secret of living atruly fulfilled life then they obviously give a fillip to their child to take a leap forward

their process of evolution. Mothers who provide even the thoughts to their childrenthat 'I am the timeless & infinite truth, and manifesting in this ephemeral world is n

seek anything, but to joyfully express your love & serve all' - are considered at thehighest level of evolution.

Love & om

Swami Atmananda

- 9 -

Check out a Podcast on Privilege of Motherhoodby Swamini Samatananda a

http://bit.ly/1nd49PI


10/24

by

SwaminiSamatananda

The Universal Goal of Man in the Vedas :

Life for a Hindu is guided by the Vedas which are the authentic scriptu

of righteous and spiritual living. The Vedas have very systematically given

plan of life that helps a human being to evolve religiously and spiritually go

through the journey of human life from the cradle to the grave. Vedic Rishis h

deeply contemplated on life so as not to drain it away at the level of phys

requirements of food, clothing shelter and lust, but they have designed the road

of human life that begins from a dynamic, righteous human being in the begin

and then leading to discover his oneness with God. The goal of a Hindu i

discover his oneness with the transcendental Self which is free from all limitat

of time, place & object. It is to discover the eternal, self-effulgent & blissful na

of the Self. This discovery is based upon negating the illusory understandin

the Self as a limited being who is constantly seeking imaginary pleasures in

world, but reaches no where near contentment. On the contrary the Jiva

limited being) only gets more & more bound into endless seeking like some

running after mirage water in a desert. One is freed from this imaginary ide

only through the process of negation of this false worldly identity. Now it has b

the beauty and indepth contemplation of the Vedic Rishis who have given hu

life the direction of the four Ashramas living which a human being evolves fro

mortal being to discovering the divinity within the Self as Brahman.

The Four Ashramas

The Vedic pattern of life is a transition of a human being through four staof life known as the 'Four Ashramas'. Ashrama means "a place of spiritual she

Each stage of life is not only a journey of survival, but a graduation into matu

beginning with a life of righteousness and culminating into a discovery of the S

These four Ashramas are:

1. Brahmacharya Ashram (Student-life)

2. Grihastha Ashram (Life of a Householder)

3. Vaanaprastha Ashram (Life of a forest dweller)

4. Sanyas Ashram (Life of a Renunciate)

So let us see how these four Ashramas lead to our spiritual growth.

Brahmacharya Ashram:

The Brahmacharya-ashram is the first stage of formal education given

child after he has been initiated by the Upanayan Samskar. Brahmach

indicates a lifestyle adopted to enable one to attain the ultimate reality. It be

roughly at the age between 12-14yrs. In this stage the child would be sent a

from home to the Gurukula, the teacher's ashram. Even sons of the royal fa

left the comforts of their palaces to undergo this austere and rigorous train

This stage is the most important stage of building a foundation of a fine human

Niyatamkuru

karmatvam

Vedanta Sandesh


11/24

The hardships

f an ashram life

reed one from the

ondages of material

omforts and service

t the Feet of the

Guru and the ashram

reed one from the

hackles of individual

kes & dislikes,

umbling a person

own to an earthly

xistence and

reparing him for a

igher and divineoal in life.

where not only worldly knowledge of languages, arithmetic , geography and

development was given but the character of a righteous human being was car

by fostering moral, religeous and spiritual values. During this phase

Brahmachari student lived a celibate life & a life of simplicity, free from mat

pleasures and comforts. The students served the Guru and collected alms for

ashram. They listened to the Vedas and assimilated the Vedic knowledge.

Spiritual significance of Brahmacharya Ashram:

Brahmacharya Ashram as though appears to be a very simple life o

student who has left home to gain some knowledge. But there are dee

implications of this fundamental phase of life which not only creates the founda

of worldly knowledge and skills but it sows the seeds of a righteous and spiri

Man in making. As discussed in the above paragraph the lifestyle of a Brahmac

or a student featured leaving the comforts & attachment of the parental ho

living a life of simplicity in the ashram, serving the Guru, getting alms for

ashram and performing all kinds of small & big tasks in the ash

activities and studying the Vedas. This kind of a lifes

gifted by the great Vedic thinkers was like a chisel

hammer that carved the personality of a hum

being to live a selfless, dynamic, lov

and sensitive life in the world and ma

towards a higher and divine goal of spiritua

It enhanced the growth of a hea

physical body, positive emotio

sensitivity towards all beings be it huma

animals or plants & birds. It engraved righte

values. The hardships of an ashram life freed one f

the bondages of material comforts and service at

Feet of the Guru and the ashram freed one from the shackles of individual likedislikes, humbling a person down to an earthly existence and preparing him f

higher and divine goal in life. All in all the foundation of spirituality was laid in

very phase of life.

In the four Ashramas the process of negation of the false ego begins r

from the first phase of Brahmacharya Ashram.

Young age is energy at its peak highly enthusiastic to express its

Therefore it is a very delicate and serious affair taking care of this growing tree

a way that the roots of it become strong enough and it grows into a tree that

not only hold itself but also go on to bring about the welfare of others. It requspecial skill as a teacher to bring about the best from this young energy whic

highly dynamic yet raw and supple waiting to be carve into a fine and righte

human being. The Vedic Masters were genius human architects who knew ho

carve the personality of the growing child in such a way that they became powe

enough to meet the buffets of life, the challenges of existenceand yet be endo

with the humility and devotion of a human being well tuned to God and living a

well tuned to ones Varna, Ashrama, and the Purusharthas of human life.

Brahmacharya Ashram was designed to reach such a human goal of life.

-To be continued - in the Next Ed

- 11 -


12/24Vedanta Sandesh

Animals are such agreeable friends they ask no questions,they pass no criticisms. -George Eliot

God gives every bird its food, but He does not throw it into itsnest. -J.G. Holland

God loved the birds and invented trees. Man loved the birdsand invented cages. -Jacques Deval

There is nothing in which the birds differ more from man thanthe way in which they can build and yet leave a landscape as itwas before. -Robert Lynd

Birds sing after a storm; why shouldn't people feel as free todelight in whatever remains to them? -Rose F. Kennedy

A bird does not sing because it has an answer. It sings becauseit has a song. -Chinese Proverb

Hunting is not a sport. In a sport, both sides should know they'rein the game. -Paul Rodriguez

When a man wants to murder a tiger he calls it sport; when thetiger wants to murder him he calls it ferocity. ~George BernardShaw

Quotes


13/24

Wanderingin Himalayas

Gangotri

Excerpts from

the

Travel Memoirs

of

Param Poojya

Swami

Tapovanji

Maharaj

28

Solitary Excursions in the Wilderness

Twenty-seven miles from Uttarkasi is the famous ParasarashramTradition holds that it is the site of the hermitage where Parasara, son of Sh

and father of Vyasa, passed his days in religeous observances. During

journeys to and fro from Gangotri I usually spend some time here on the ba

of the Ganga, charmed by the dense forests and the hot springs which

found here as at Jamnotri. Beyond Parasharashrama are high mountains cap

with snow. Some 14 or 15 miles farther up is a plateau called Harsil.

The village Makhwa, where the priests of Gangotri reside, is situa

within three miles of the plateau. Makhwa is supposed to stand on the site of

ancient hermitages of Matanga Maharshi and Maharshi Markandeya. The s

of Matanga is well known to Hindus. He was born of low-caste parents, but

rose high in the esteem of the world because of his extraordinary devotion a

great knowledge. Lord Buddha in one of his speeches refers to him thus:

By birth man does not become an out-caste nor

does he become a high-caste man. He becomes high

or low according to his deeds. For example, there wasa chandala(out-caste) called Mattanga. He was

born of parents who subsisted on the carcass of

hounds. Yet, by his goodness, he became famous as a

saint. Many Kshatriyas and Brahmins became his

disciples and they served him with devotion.

Close to the village associated with the name of Matanga is a ham

named Dharali. Here, too, I have spent some time. Situated 8000 feet ab

sea level, at the foot of mountains whose tops are ever lost in snow, the plac

charming in it's beauty and tranquillity. Not far from here is the site of the hermit

which belonged to the great Rishi Jahnu. From this spot starts an easy route

Mt. Kailasa in western Tibet. If you proceed a few miles more along the foo

the mountains , under the shade of the deodar trees, along the valley of

Ganga, which comes down with a deafening roar through narrow clefts am

the rocks, you at last sight Gangotri.

- 13 -


14/24

Adhyatmic

Teachings

of

Guru

Vasishtha

to

Sri Ramji

by

SwaminiVidyananda

Who is Jivanmukta? How he is different from others? How does he live

behave in the world? Does he look differently? Does he dress differently? H

can he be recognized? How does he talk and how does he walk? What isliberation? What from is he liberated? How this liberation manifests outwar

What is changed in his life?

Jivanmukta is one who is liberated in this very life. Liberation happens

by actions, not by holy pilgrimages and worship, not by austerity or wealth or g

family or rites. All this may be good for one who thinks himself to be sepa

living in the world. One, who is separate from the rest of the world, may w

something, or do some actions to obtain or get rid from something else. He ca

free from something, and bound by something else. Jivanmukta is free from

one thing in this world - his ignorance. He does not take himself to be a sepa

being, apart from everything else. He knows himself as the truth of everything

recognizes himself in everyone. He knows himself not as a separate being

as unlimited pure Consciousness, which is not limited by his body, this lif

even this universe. He is purna - full, he is devoid of nothing. How can he de

for something or be bound by something? He is free from his ignorance of him

of the base wrong notion of being separate. If you investigate, you discover y

whole life is build around this wrong conclusion. It is always separate I, w

wants and demands something, which is also separate from me. If I am sepa

no peace or satisfaction is possible for me - there always will be something big

wiser, richer to be afraid and jealous of.

Wise man, who knows his own limitless truth, does not make a mis

about himself and about the world. He knows there is nothing inherently baugly, for everything is based on blissful conscious divine existence, sparkling

love and completeness. Looking at the same world as others do, he does not

unconnected things and beings constantly struggling for the life, but he sees

life and existence itself, present now in certain forms, and next moment chan

its forms and presentations, remaining the same life and existence. He is

deluded by various appearances by thinking them to be separate entities, w

can be bad or good, desirable or abominable by themselves. He looks equ

22

Vedanta Sandesh


15/24

Whois

aJivanmuk

ta?

upon everything, seeing their one undivided pure nature. Freedom is in se

false as false and truth as truth. Knowing the truth, he does not seek anything

his happiness, because he knows himself to be that happiness, which canno

lost in any situation, time or place. What usually a worldly person sees as a

moment of joy, love and happiness, the wise man knows as a mere spark of

non-dual truth he knows himself to be, which is the original nature of all th

sparks. How much brighter the original should be!

Jivanmukta continues to live an apparently normal life, but he knows

truth of the life, and so, cannot take it as seriously as before. He experience

objects as empty of their own reality, he sees their reality as borrowed from

reality of Sat-Chit- Ananda - consci

e x i s t e n c e absolute. He is

calm, as in deep sleep, even w

awake. He is not affected by pleasu

and pains, because he kno

them as temporal and unreal. He is

as awake to this world, as other peo

who do not know the truth. He

appear to be subject to lik

dislikes and fear, but he remains as

as the space. He knows his I to be

an idea, and so he is free from egotism

thinking I am doing or I am

doing. His wisdom is unattac

in action or in inaction. He is

afraid of anyone and no one is afraid of him. He remembers how painful his p

ignorance was, and so he is very gentle, compassionate and kind to other seek

who want to know their truth. He may be a great inspiration for all seekers.

Jivanmukta is brahmanishta - one who abides in his own nature of Brahm

If he is also a shrotriya - one who knows the scriptural methods of teaching

truth - he may be an ideal teacher for a qualified seeker to approach for instructi

Knowing the methods, such teacher will base his instructions on scriptures,

on logic or experiences. Such a method - wise words of the guru, which are ba

on scriptural wisdom - is the only right method to know the non-dual reality.

- 7 -



Non-stealing. Every self-respecting man should learn to

live as per his or her karma. We need to be satisfied with what we

have earned with our hard work, and also respect the hard work

of others. That for which I have not done any karma, should never

be taken without the permission of the owner. It is not mine so I

have no right on it, even if it is lying right in front of me with no one

around. We always have the freedom to work hard for whatever

we want, and if at all there is something which we need, then we

need to take permission of the owner to even use it. In fact contrary

to stealing one should rather feel highly indebted on receiving

anything for which I have not done any work. One should feelhesitant to accept any such things, and if at all we do become a

recipient of the magnanimity of someone, then there needs to be

profound gratitude towards that person, and appropriate gestures

are expected to express our gratitude. This quality is not only a

mark of our culture but is an expression of our belief in the law of

karma. It brings about self-respect, hard-work, contentment,

respect of the property rights of others, and thus in totality a very

positive & peaceful mind.

The Five Yamas

3. Asteya


17/24

Onceup

on

atime...

Story

Section

One legend relates the story of how Shiva protected Markandeya f

the clutches of death, personified as Yama.

Mrikandu rishi and his wife Marudmati worshipped Shiva and sought f

him the boon of begetting a son. As a result he was given the choice of eith

gifted son, but with a short life on earth or a child of low intelligence but wit

long life. Mrikandu rishi chose the former, and was blessed with Markandeya

exemplary son, destined to die at the age of 16.

Markandeya grew up to be a great devotee of Shiva and on the day of

destined death he continued his worship of Shiva in his aniconic form

Shivalingam. The messengers of Yama, the god of death were unable to t

away his life because of his great devotion and continual worship of Shiva. Ya

then came in person to take away Markandeya's life, and sprung his noose aro

the young sage's neck. By accident or fate the noose mistakenly landed aro

the Shivalingam, and out of it, Shiva emerged in all his fury attacking Yama

his act of aggression. After defeating Yama in battle to the point of death, Sh

then revived him, under the condition that the devout youth would live fore

For this act, Shiva was thereafter known also as Kalantaka ("Ender of Deat

As sourced from Sati Purana, a secret portion of Markandeya Purana, GoddParvati also gave him a boon to write a text on veer charitra (Fighting charac

on her, the text is famously known as Durga Saptashati, a valuable portio

Markandeya Purana.[3] The place is known as Yamkeshwar.

A tale from the Bhagavata Purana states that once sage Narayana vis

Markandeya and asked him for a boon. Markandeya prayed to sage Narayan

show him his illusory power or maya since sages Nara-Narayana are incarna

of Supereme Lord Narayana. To fulfill his wish, Vishnu appeared in the form

child floating on a leaf, and declared to the sage that he was Time and De

Sage Markandeya entered into his mouth and save himself from the surg

water. Inside the boy's stomach Markandeya discovered all the worlds, the se

regions and the seven oceans. The mountains and the kingdoms were all th

So were all living beings. Markandeya did not know what to make of all this.

started to pray to Vishnu. No sooner had he started, than he came out of

boy's mouth. Vishnu now appeared before him and blessed him. The sage sp

a thousand years with Vishnu. He composed the Bala mukundashtakam at

moment.- 17 -

Rishi Markandeya


18/24

Wfeboub NWfeboub NWfeboub NWfeboub NWfeboub Njttjpojttjpojttjpojttjpojttjpo

'''''

Wfeboub BtisbnWfeboub BtisbnWfeboub BtisbnWfeboub BtisbnWfeboub BtisbnOfxtOfxtOfxtOfxtOfxt

Vedanta Sandesh


19/24

Hjub Hzbob Zbhob- Npscj;A Gita Gyana Yagna by Poojya Swamini Amitanandaji was organized at Morbi, anindustrial township of Gujarat. The subject matter of the week long discourses were - Gita

Chapter 17 and Upadesha Saram.

The discourses were nicely received and appreciated by the devotees. On the last

day of the Gyana Yagna there was a Vishnu Sahasranama Archana - in which more than

two dozen devotees enthusiastically participated.

Hjub Hzbob Zbhob- Kbmhbpo;A Gita Gyana Yagna by Poojya Swamini Poornanandaji was organized at the Dutta

Mandir in Jalgaon. This is her third Gyana Yagna there, and she has been teachng Bhagwad

Gita and Kathopanishad serially. This time it was the third chapter of Gita and the third valli

of Kathopanishad. The topic is new to many but slowly they are appreciating the percepts

of Vedanta.

On the last day P. Swaminiji organized a Vishnu Sahasranama Archana. A good

number of devotees participated and obviously enjoyed it the most. Now they wish to have

such a divine program every year.

Wjtju pg Hvkbsbuj Efwpufft ;On 4th Oct a bus-load of devotees from Rajkot, Guj came to Ashram for the Satsangof Poojya Guruji. They were coming from Omkareshwar after having a five days camp

there and had pravachans on Maneesha Panchakam there. Poojya Guruji thrw some light

on the stury behind this composition of Adi Sankara, and showed the priorities of the great

teacher. The link of the talk is available on vmission twitter page.

Btisbn Gftujwjujft;The month of October had so many festivities, which were all celebrated with devotion

at the Ashram. We had puja of Durga Mata on Ashtami on the 2nd, Dusshera - which is

also the Ashram Day on 4th, Sanyas Deeksha Day of Poojya Guruji on 10th, and finally

Diwali on 23rd Oct. All were piously celebrated by devotees.

Ibovnbo Dibmjtb Tbutboh- Joepsf ;In the monthly Hanuman Chalisa Satsang on 26th Oct, Poojya Guruji talked on the

word Jai Kapish. He said that this name has a unique fragrance of someone who has a

kingly demeanor without the need of any kingdom - just because of his wisdom.

- 19 -



Hvkbsbu Efwpufft wjtju Btisbn

Hjub Hzbob Zbhob- Npscj

Btisbn0Njttjpo Bdujwjujft .

Hjub Hzbob Zbhob- Kbmhbpo


21/24- 21 -

. jo Qjdt; Pdu 3125

Tbozbt Effltib Ebz pg Qppkzb Hvsvkj

Ibovnbo Dibmjtb Tbutboh

Btiubnj 0 Ebttifsb Dfmfcsbujpot

Ejxbmj Dfmfcsbujpot



Mumbai Programs

Vedanta Mission, Mumbai along with its parent Trust, the

Indian Cultural Foundationare organizing three special programs -

in Dec 2014.

1. Anand-Lahari:On 6th Dec evening, a mega Cultural Program is being

organized at Manik Sabhagruh, Bandra.

Special artists have been invited to perform for the show.

Please check out for passes from the VM-Mumbai office.

2. Prerna Talks:On 7th Decafternoon, a special Inspirational Talk Program is

being organized in an Auditorium inside the Thakur Complex

in Kandivili area. The subject matter of the talk is :

Hindutva - for Holistic LivingThe organizers have invited Dr. Subramanium Swamy to

speak on the occasion. Poojya Guruji will also speak on the

subject which has always been very dear to him.

3. Gita Gyana Yagna:From 8th Dec a week-long Gita/Upanishad Pravachan series

will start at Sri Ramkrishna Math, Khar from 8th Dec.

Poojya Guruji will speak on the 11th Chapter of Bhagwad

Gita and Mundakopanishad 2-2.


23/24


24/24

vedanta sandesh - nov 2014

Documents