Documenti di Didattica
Documenti di Professioni
Documenti di Cultura
Year - 24 Issue 6
Vedanta Sandesh Dec 2018
2
ñ
CONTENTS Vedanta Sandesh
Dec 2018
1. Shloka 5
4. Letter 14-15
7. Jivanmukta 27-29
11. Links 59
V edanta Sandes h
3
ñ
Monthly eMagazine of the International Vedanta Mission
Dec 2018 : Year 24 / Issue 6
Published by
International Vedanta Mission
Vedanta Ashram, E/2948, Sudama Nagar,
Indore-452009 (M.P.) India
http://www.vmission.org.in / vmission@gmail.com
Editor:
Swamini
Samatananda
Saraswati
V edanta Sandes h
4
ñ
vkReU;sokf[kya n`';a
izfoykI; f/k;k lq/kh%A
Hkko;sdsekRekua
fueZykdk'koRlnkAA
An intelligent person, well-read in scriptures should
first resolve all what is ‘seen’ in his Self; and then realize
himself as one pure, space-like non-dual Brahman.
6
ñ
Message
from
Poojya Guruji
out of us, and the best thing is that you become so big that all the successes &
7
ñ
failures they become very small. So nothoing really affects such a person, and
there is a continuous movement forward towards a more sublime goal of realizing
oneself to be the infinite divinity itself.
It is only when our goals are small and we are therefore dependent on
various worldly situations, achievements or experiences, that the world can affect
us negatively and bring about despondency in the face of any negative turn of
events. So Gita talks about the truth of our own identity & reality. It tells us that the
manifestation of an individual from the fundamental timeless reality should never
be seen as our truth, but just as a small wave in an ocean. The motivation for our
day to day life therefore need not be merely worldly acquisitions or experiences,
but should be something subjective. It has to be self-actualization and self-puri-
fication. One should aim for subjective enhancements rather than objective ac-
quisitions. One point which has been highlighted very nicely is that in our day to
day karma, we should have some worldly goals but never just get attached to any
fruits of actions, because one is basically inspired by subjective aspirations. To
the extent we can remain equanimous in all ups & downs of life, yet giving out our
best, prepares the person for the Self-Knowledge.
The truth of life is not something beyond the clouds, but is manifesting in
all the things & beings of the world, one just needs to focus on the life principle
more yet taking care of the medium of manifestations. God is to be seen every-
where, because God is not any person, but the timeless reality of life. He can defi-
nitely manifest as a person, but is never limited to one manifestation alone. Learn
to see that God, connect with him and be His instrument. That way the whole life
becomes a matter of great joy comparable to interacting with your beloved. This
is what the message of Bhagwad Gita is.
V edanta Sandes h
8
ñ
TATTVA
BODHA
Swamini Samatananda
Tattva Bodha
Agami Karma :
10
ñ
Tattva Bodha
“After the direct realization that ‘I am Brahman’, all karmas
done by the body etc of a man of knowledge are called as Ag-
ami Karmas.”
11
ñ
Tattva Bodha
Let us go into the dynamics of Karma and see how the fruits of
an action are brought about. Any action ia brought about with
an integrated effort of all the faculties that is the sense organs,
the organs of action, the pranas, the mind and the intellect.
No action is brought about in isolation of any one faculty. The
doer sees the neccessity of a response and with a desire to re-
spond he uses all his faculties to perform an action. Any action
is possible when all our faculties are blessed by their particular
devatas. In the 18th chapter of SrimadbhagwadGita Sri Kr-
ishna tells us that in all there are five factors which con-
tribute to the performance of an action. These are, the physical
body, the doer, various instruments, our efforts with these
faculties, and finally the daiva. This indicates that the Self is
not directly involved in the performance of an action. The Self
is the life principle which effortlessly and impersonally blesses
all existence and all the faculties to function as per their dhar-
ma. But in this entire play the Self is untouched. Just as Gold is
untouched by the various designs and forms. In this entire cre-
ation all names and forms are superimposed on the substratum
but the substratum which is pure existence, consciousness and
Bliss is totally untouched.
12
ñ
Tattva Bodha
he is totally untouched by any actions performed by the body.
There is no sense of enjoyership and no sense of doership. Yet
he performs action but without any identification with the in-
strumental faculties, the karmas and the fruits of the karmas.
As every action is bound to give out the results or fruits of
an action, here too the action will result in some fruits of the
action. These are called here as Agami karmas. But, just as a
knowledgable person has no individual desire or sankalpa to
attain something, he is free from any bondages of action. He is
untouched by the performance of an action so also he is free of
any Agami Karmas.
13
ñ
Mail from
Poojya Guruji
On the auspicious occasion of Gita Jayanti the best prayer any devotee
can do is to pray that just as was in the case of Arjuna, we also need
to have Bhagwan Sri Krishna as the Saarathi of the chariot of our life.
Just before the Mahabharat War, when both the parties were busy in
getting their armies ready, and also busy in getting more & more people
for Lord Krishna’s assistance. While Duryodhana was happy to have got
the great Narayani Sena of Krishna on his side, Arjuna was more than
happy to have Lord Krishna on his side as his Saarathi during the war.
Saarathi in those days was extremely important person & post. He had
quick decisions, afterall the life of the master was in the hands of the
their respective perceptions & values of life. One valued material pos-
sessions more, while the other valued right knowledge and association
which made all the difference in the victory of Pandavas over Kauravas.
14
ñ
Krishna had vowed not to fight the battle or even weild any weapon in his
hands, but in Arjuna’s opinion it was not the physical fighting capabili-
ties which he wanted, but rather Lord’s wisdom during the most critical
moments of his life. If Bhagwan was not there, Kauravas would have won
Gita resides in the heart of Bhagwan Krishna, as per his own words.
Bhagwn is Gita, and Gita is Bhagwan. Gita is full of timeless & eternal
wisdom of life, and what everyone needs is the right wisdom of life. To
begin with just love & respect Bhagwan Sri Krishna, and then slowly &
steadily study Gita and make the teac hings of Gita your own vision. This
Love & om
V edanta Sandes h
15
ñ
Gita Reflections
(Gita 18/14)
16
ñ
16
Components of Karma
(vf/k"Bkua rFkk drkZ------)
Swamini Samatananda
17
ñ
17
Gita Reflections
T his sloka in the Eighteenth chapter speaks of the
five factors that help fulfill an action. Any action that is brought
about undoubtedly characterises these five aspects. In the previ-
ous sloka Bhagwan Sri Krishna mentioned that all actions can
be performed without any ego-centric desires and attachments
to the fruits of action. With this background a natural question
arises “What are the factors that make up an action?” Thus Shri
Krishna announces to Arjun that he will now unfold the various
aspects which fulfill an action, knowing which one learns to be
humble while performing the actions as well as get detached from
the fruits of action. The Gitacharya goes on to reveal that this
philosophy is not from an individual but this is given to us by the
Vedas.
What then are these five factors? They are the (the adhishthaan-
am-the seat)which here means the body, (the karta) that is the
individual ego which acts as the doer, the various organs of per-
ception, the organs of action, and the presiding deity. Let us see
how these five factors function in any action.
18
ñ
18
Gita Reflections
the pranas etc. operate, experience and also respond to various
situations. All the stimuli enter through this gateway for the
sense organs and the mind etc to respond. Thus the seat for all
the activities to manifest is this body.
The Pranas: The fourth important factor is the Pranas. the Pra-
nas give us energy without which none of the other faculties
would be able to function. Without the Pranas the body will not
V edanta Sandes h
19
ñ
19
Gita Reflections
be able to hold the subtle body which further aids the function of
all the other instruments. The Pranas perform different activities
which are all unique and distinct in themselves. Prana(inhalation),
Apana(Exhalation), Vyana(Circulation), Samana(Digestion) and
Udana (throws out waste matter). These are the four functions
performed by the four Pranas. Pranas are the source of energy
without which nothing else would be possible.
Daivam: With all the faculties at their best, the fact that we are
constantly blessed by Ishvara and the various Devatas serving
him. In fact it is only due to the blessings of Ishvara that we
are blessed with such a potent body, mind and intellect. Having
been blessed by a human body, all the faculties, the organs of ac-
tion, the organs of perception, the pranas, mind and intellect all
are blessed in particular by a Devata which translates itself as a
law to function in a particular manner. For example-the eyes are
blessed with the capacity to see and the ears to hear. All these
instruments work under a specific law, a discipline which is rep-
resented by a Devata. But ultimately Devatas are humble serv-
ants of Ishvara alone. This is a fact that Ishvara has made this
world, He alone is sustaining it. All functioning is possible with
the blessings of Ishvara alone.
20
ñ
20
Gita Reflections
tricity. Our journey of selflessness begins with Karmayoga and
culminates in discovering non-doership through Self knowledge.
If we are free of doership then we are free of all actions and its
bondages. Yet being free from a sense of doership does not imply
being inactive. Life still excudes itself with enthusiasm and dy-
namism but the very inspiration is not action for joy but action
out of joy. Actions expressed out of fulfillment for the welfare of
others.
V edanta Sandes h
21
ñ
21
-9-
The Art Of Man Making
The Crisis
P.P. Gurudev
Swami Chinmayanandaji
V edanta Sandes h
22
ñ
The Art of Man Making
D uryodhana now commands: *All of
you assume positions in your respective divisions and protect
Bhishma alone by all means. These instructions put in other
words come to this: ‘Since you all have an no initiative and are
even undependable, at least take directions from me and pro-
tect Bhishma.’ Bhishma was considered by Duryodhana as the
heart of his army, not only because of the grandsire’s power
and wisdom, but because all the kings and warriors who had
joined the Kauravas’ side had all done so, due to their reverence
for Bhishma.
23
ñ
The Art of Man Making
situation could be saved only if all those assembled there were
kirked out of their present mental preoccupation. He then takes
up his conch and blows it, indicating that the war is declared.
This sent forth waves of roaring confidence into the hearts of
the people manning the Kaurava array. This act though calcu-
lated to induce spirit in the mind of Duryodhana, according to
the codes of warfare, amounted to an act of aggression by the
Kauravas. With this first ‘bullet shot’, the Mahabharata war
was actually started and for all historical purposes the Kaura-
vas have literally become the aggressors-who started the first
act of war’.
24
ñ
The Art of Man Making
in ruinous warfare is all in the hands of the ruling power. Now
the die is cast and the stage set. Events are heading towards
a catastrophe. ‘What is going to be your decision?’ This seems
to be the implied question. *The sound raised by the Pandava
battle cry resounded in the battlefield and roared up to echo in
space, rending the hearts of the Kauravas. Those who feel their
cause just will be inspired, will have courage and can readily
muster up for action. The Pandavas uproar seems to be pene-
trating into the hearts of the Kauravas because of their guilty
conscience. Even the reprimand of a child is bound to touch an
offender to the quick. That Sanjaya’s scales of sympathy lean
towards the Pandava side is again seen here, if one compares
the description of the war-cries of both forces.
25
ñ
The Art of Man Making
are the sparks that set fire to the egoistic edifice of Arjuna.
The word ‘Behold’ speaks volumes. Krishna is forcing Arjuna
to get involved in the problem by asking him to ‘see’ the army
array. The human mind for the purpose of study can be con-
sidered as constituted of two aspects. One facing the world of
stimuli that reach it from the objects of the world and the oth-
er facing the within which reacts to these impulses. Through
our sense-organs of perception all of us experience the world
around us. The stimuli that reach our sense-organs create im-
pulses filter deeper down to the subjective mind through the
intervening layers of our individual egocentric desires. These
impulses react there with the existing impressions of our own
past that are stored in the subjective layer of mind and get
themselves expressed in the world outside through the five
organs of action. Arjuna’s objective mind under the impact of
stimuli could not find any response from its subjective aspect.
The greatest hero of his times. Arjuna, suddenly became a de-
spondent neurotic patient.
V edanta Sandes h
26
ñ
Jivanmukta
Wandering In
Himalayas
72
Trilokeenath
A Perilous Journey
At vasishta there were seven or eight other sadhus who also
wanted to visit Trilokee. But they had not the courage to face
the difficulties on the way. The distance was only 63 miles, but
the route was known to be dangerous. When the sadhus heard of
my decision, they were overjoyed. They then asked to accompany
me. Thus I, who had planned to proceed all alone, came to be ac-
companied by a group of pilgrims. One day, at about two o’clock,
V edanta Sandes h
28
ñ
28
Jivanmukta
after our meal, we paid our respects to Rishi Vasishta and set
out for Trilokee.
The June sun was blazing hot and we began to experience pangs
of thirst. On the way, we drank the buttermilk obtained from
one or two villages and continued our journey northward along
the valley of Vyasa. When we had covered five or six miles, the
ascent began. After climbing about two miles we reached the
foot of the snow--covered Lutang Pass by nightfall. We passed
the night in the open air, near a Dharamshala named Lal. All
the night we lay shivering in the cold. The morning came, and
we knew we had to cross the steep Lutang Pass, 13,500 feet
high.
29
ñ
29
STORY
Section
V edanta Sandes h
30
ñ
30
Bheema inspires Arjuna
T he incident happened when pandavs were
very young.It happened during one of their dinner occassions.
Generally the royal food consists of many dishes arranged in
an order .i.e each one of them have a specific place on the thali/
plantain leaf.
One night ,during the dinner ,suddenly the lamps were blown
off due to heavy winds. So everyone was asked to stop eating
& wait till the lamps were lighted again.( as it was a custom
not to eat food in the dark.). All the children stopped eating
except Bheema. He was unable to resist himself from eating,
so by the time lights were lit his plate was almost empty..when
asked by his mother, Kunti,that ‘How were you able to eat son?’
Bheema replied that “Once everything has been served on the
plate, we all become aware of where and how each food item
has been served. I love to enjoy my food with total focus and
without any distraction. And so even if it became dark I could
eat my food and enjoy it too as I was aware of all it’s placing
and was focused and nothing else could distract me”. Everyone
was amuzed looking at the integration of Bheema.
Arjuna too heard and saw everything but more than being
V edanta Sandes h
31
ñ
31
Bheema inspires Arjuna
amuzed, his answer raised a thinking in Arjuna. He thought, if
Bheema with his focus and love for food can eat with his per-
ception of things, even without light, why can’t I shoot at the
things in the dark because things would be in their place only.
So he started practising archery in he dark.
One day his guru Dronacharya observed it and was stunned be-
cause he didn’t teach this lesson to Arjuna. On learning about
Arjuna’s thinking he felt very happy at the interest of his dis-
ciple & his keen interest in archery. In this manner Arjuna was
inspired by Bheema. At the same time, this ,out of the way of
thinking and co-relating every incident to his learning , of Ar-
juna made him the expert of Archery.
V edanta Sandes h
32
ñ
32
Mission & Ashram News
ñ
33
Mission News
Gita Mahayagna, Mumbai
30/11-8/12
Volkhart, Lucknow
ñ
38
Ashram News
Hanuman Chalisa Satsang: Nov 2018
Followed by Pravachan
ñ
40
Ashram News
Hanuman Chalisa Satsang (contd)
Lakshmi Poojan
Laxmi Arti
ñ
44
Ashram News
Deepawali Celebrations
Eco-friendly Diwali
15th Nov
V edanta Sandes h
In-house Celebrations
Bhandara
ñ
48
Ashram News
Birthday Special Bhajans
V edanta Sandes h
Eurasian Wigeon
V edanta Sandes h
Sarus Crane
V edanta Sandes h
P. Swamini Amitanandaji
P. Swamini Amitanandaji
ñ
59
Visit us online :
International Vedanta Mission
Published by:
International Vedanta Mission
Editor:
Swamini Samatananda Saraswati