Vedanta Sandesh - Mar2012

8/2/2019 Vedanta Sandesh - Mar2012

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Monthly eMagazine of the International Vedanta Mission

Year 17 Issue 9

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In This Issue

1. Vedanta Section: Atma Bodha - Shloka-40

2. Letter Section: Is Time an Obstacle?

3. Gita Section: Freedom from Likes & Dislikes

4. Story Section: Yayati

5. VM Programs: Mission / Ashram Progs



From Poojya Guruji

Hari om!

Getting happiness (Sukh-Prapti) and getting rid of sorrow (Dukh-Nivritt

natural & universal motivation of every living being. No one teaches this to anyon

everyone - humans or animals, rich or poor, young or old, educated or the unedu

all seem to be propelled by these motivations alone. So intrinsic & deep-rooted

drive. A child smiles & cries because of these factors, seeking of pleasu

gratifications are expressions of these alone. A devotee prays for this alone, a yo

meditates with this wish alone. The world is busy working, fighting or dreaming,

this sukh-prapti & dukh-nivritti. Our success & failures too are measured by

criterias alone, yet very few people have gone into the secret of what is happin

what is sorrow.

Strangely, the very existence of such a drive reveals that the person aware of the truth of either happiness or sorrow. A truly wise man is one who do

have this motivation at all. In fact a Brahma-Gyani has no desires whatsoever.

have neither suppressed their desires, nor effaced them, nor even fulfilled them

worldly sense of the term; but because of some deep insights into life, all desire

drop, just as darkness disappears when sun rises, and all that remains is an in

ocean of bliss - as their very self.

Whoever pursues happiness or tries to insulate oneself from possible so

have some common premises. One, they are basically devoid of real happiness

is why they need to acquire it); and two, happiness lies outside in the world, apar

them, somewhere yonder in some acquisitions, situations or gratifications. Every p

thereafter imposes happiness in some personal cordiality, and anything which cr

the opposite scenario is associated with sorrow. These are our very own per

projections & conclusions, which even our near ones may not share at all. Other

have their own sets of likes & dislikes. Ignorance of the truth of happiness & so

leads us to these inevitable delusory & baseless conclusions & conditionings - o

& dislikes. Once likes & dislikes come, then lo, we enter the world of happin

sorrow. Anything which is as per our like gives us happiness, and anything

comes under our dislike gives us sorrow. So first 'we' create happiness & sorrow

then keep dancing to its tune. Happiness & Sorrow have no objective exis

whatsoever. No one can name even one thing which can be universally assoc

with happiness or sorrow. That which gives happiness to A, may not give joy to B

and vice-versa; and this alone proves their relativity. Furthermore the object

appears to give happiness to A at one time, may not give happiness to the

person at a different time. So it is all in the mind alone. The conclusion of our self

limited & devoid of happiness too is a baseless conclusion of our mind alone, aalso the association of sukha & dukha in things around. The moment anyone

realizes this mind game, then that very moment the mind is effortlessly free of all

projections, and becomes effortlessly quiet. Then there are no likes & dislikes

thus obviously no sukha or dukha at all, just pure infinite being. Timeless, unfragme

all-embracing, blissful. That which had appeared to be away & far, is discover

our own essence & self. That alone is the meaning of statements like 'I am Tha

Love & om,

Swami Atmananda

Vedanta SandeshSpreading Love & Light

Monthly eMagazine of theInternational Vedanta Mission

Sharing the message of Vedanta and Sanatan Dharma

Mar 2012

On the Net since 1995

Started by:

oojya Guruji Sri Swami Atmanandaji

Editor:

Swamini Samatananda

Published from:

Vedanta AshramE/2948-50, Sudama Nagar

Indore-452 009, India

Web:

www.vmission.org.in

Email:

[email protected]



Roopavarnaadikam sarvam:The Acharya says that the one who has

realised the Supreme Brahman as his very own Self, for him all the distinctions of Naam (names), roopa(forms), varna(Caste) and the like are all droppedoff. All Roopa or forms are created with the five ele-ments by the power of Maya and a name is given tothat form to describe its essential properties. A name

reflects the distinct nature of every creation makingit easy to recognise the object. Being created ofMaya all Names and forms do not have a substan-tial existence by themselves. Their existence is likea dream world and is constantly changing and isephimeral. Moreover all that is manifested does nothave an independant existence of its own, but isdependant on Parmatma. Maya does not have anindependant existence and is not potent to createindependantly. All creation of Maya from the grossto the most subtle is like a dream world which ap-

danta Sandesh - Mar 2012

pears to be real as long as the dreamer identifiewith himself as the dreamer and considers the dreato be real. When the dreamer awakens into the rality there is no dream world and no dreamer. Juas waking up negates the existence of the dreaworld. So too when a person awakens into his owreality, he drops off all the identifications with ditinct forms and their aptitudes i.e their caste an

color etc. This happening is like the breaking off a ripened fruit from its branches. As soon as thfruit is ripe it drops its attachment to the tree anfalls off effortlessly. An awakened person on seeinthe substantial nature of the self castes off all hidentifications. The attitude towards all the pluraltoo reflects a fragrance of divinity where the visiotowards the outside world, its people and objects not that of personal likes and dislikes but he seethe Supreme divinity in everyone and is able to havuniversal love and compassion for one and all.

In the previous sloka as a part of nididhyasan the Acharya explained that the wise man should bhis intelligence dissolve the entire objectifiable universe within the atman itself and incessantly contemplate on that one Atman.

Elucidating further the idea of the previous sloka, herein is described the attitude of the realiseone. Such a description does not make any difference to a Man of steady wisdom, but yet the scriptureand Acharyas go on to explain the state of the realised one as an inspiration for aspirants of this knowedge.

Roopa varnadikam sarvam vihaaya paramarthavit

Paripoornachidanandaswaroopenaavatishthate

Roopavarnadikam: form, color and the like; sarvam: all; vihaaya: having given up; paramarthavit:one who has realized the Supreme Brahma; paripoornachidanandaswaroopena: with undi-vided consciousness and Bliss Absolute; avatishthate: remains.

That one who has realised the Supreme Brahman gives up all forms, colors and the like

and rests in his own intrinsic form which is all contentenment, consciousness and Bliss Absolute.

40

Vedanta Section

Atma Bodha - Shloka 40

Jivanmukta revels in Infinite


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Vihaaya Paramarthavit:The Parmarthavit i.e. the Wise Man who has

realised the Sureme Brahman, one who is beyondthe limitation of time, space and object. Such arealised one having dropped off all differences ofthe world of Maya revels in his blissful self.

The word ‘Vihaaya’ used in this part of thesloka for giving up or dropping off is worth contem-plating upon. Here the nature of dropping off all at-

tachments or identifications is not that of an effortfulnature. Neither it is any kind of suppression nor it isany kind of physical detachment from the world al-together. This dropping off is a fruit of seeing theunsubstantial and unreal nature of all things andworldly experiences. In the world as long as we con-sider something to be real and thereby being asource of happiness so long the sense attachmentwill continue to exist. As long as I continue to giveimportance to something as being real it will con-tinue to be there for me. Hence the nature of giving

up by a knowledgable person is casting of a senseof reality towards it. Just as in childhood the attach-ment to the rattle is given up as we grow up and seeits insignificance. Today as a grown up if somebodywas to give me a rattle to play with just because iwas very attached to it in childhood, it would not beof any attraction to me. The detachment to the rattleis not a painful and effortful one, but it comes ingracefully when one no more sees it as a real sourceof joy.

This kind of a detachment is a mental dis-crimination and does not require the physical ab-sence of things. This mental discrimination at thespiritual level is done by seeing that everything inthe world comes into existence because the Self- ‘I’give it existence. If I do not give importance to some-

thing it does not exist for me.This kind of understanding of the truth is lib

ating. We come to realise that any kind of happinesorrow, bondage, comes to me as long as I givexistence and value. Otherwise by itself the worldinert and imaginary. This knowledge alone is thdered by the Vedantic philosophers.

Paripoornachidananda Swaroopena avatishtha

The last two parts of the sloka describe state of existence of the Realised One. He revelshis state of Self-contentment, pure consciousness aBlissful nature.

Paripoorna: In the Gita Lord Krishna scribes the nature of a Man of steady wisdom as owho is contented within the Self and by the Self. Uthis realisation has not dawned, an individual consers himself to be a limited being and imposes sense of fulfillment on worldly experiences. Thereno sense of lack within and such a person is happy

all kinds of situations. his contentment does not pend on conducive situations, on name, fame, weaetc. For him satisfaction is not inspite of somethbut inspite of everything. Infact such a person is only a source of joy for himself but he also spreathis happiness wherever he goes.

Chidananda: He revels in his state of pconsciousness and pure bliss. He is aware of the fthat he is the source of light that gives existenceeverythig and who is not dependant on any otsource of light. He is the witness to all his roles atherefore can play anykind of a role and yet be touched by the plurality of all the roles. He enlighteall the play by his mere presence. He is Blissfulnature. Unlike the false notion that an ignorant mlives with, that joy is in the objective world, he is ato see his own self as a source of all bliss.

Greetings to all our readers on the colourful occassion ofHOLI

Holi is not only about colors and sweets. It reminds of the divine and eternal love of Krishnaand Radha. It also reminds one of the devotion of Prahlad, of the compassionate incarnationof God as Narashima, Hiranyakashyapa and thus the fact that ‘Truth and Humanity are invin-

cible forces in the Universe’.

Happy Holi!


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It was a busy morning, about 8:30, when an elderly gentleman in his80’s arrived to have stitches removed from his thumb. He said hewas in a hurry as he had an appointment at 9:00 am.

I took his vital signs and had him take a seat, knowing it would beover an hour before someone would too able to see him. I saw him

looking at his watch and decided, since I was not busy with anotherpatient, I would evaluate his wound. On exam, it was well healed, soI talked to one of the doctors, got the needed supplies to remove hissutures and redress his wound. While taking care of his wound, Iasked him if he had another doctor’s appointment this morning, ashe was in such a hurry. The gentleman told me no, that he needed togo to the nursing home to eat breakfast with his wife. I inquired as toher health. He told me that she had been there for a while and thatshe was a victim of Alzheimer’s disease.

As we talked, I asked if she would be upset if he was a bit late. Hereplied that she no longer knew who he was, that she had notrecognized him in five years now. I was surprised, and asked him,and you still go every morning, even though she doesn’t know whoyou are?’

He smiled as he patted my hand and said, ‘She doesn’t know me, butI still know who she is.’ I had to hold back tears as he left, I had goosebumps on my arm, and thought, That is the kind of love I want in mylife.

True Love


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Hari om !

While too much botheration with time, in terms of obsession wregrets of past, anxieties of present or dreams for future does turn

energy & focus in the wrong direction and thus increases the darkn

within, but just being in the state when time has as though stoppe

not synonymous with awakening. In states like deep sleep / lay

drugged state / moments of quietitude etc. also we are in the realm

timelessness, yet we come out and continue with our endless seeki

with all its associated problems.

One needs to understand thoughts per se, and also go into very cause of thoughts and all its fragmentary consequences. T

which sustains the thoughts are some other subtler thoughts alo

which in turn are borne out of the ignorance of the truth of thoughts

of ourselves.

If I may ask, why do you want to end a thought? Any endea

which aims at ending the thoughts will just keep you in a never end

'ad infinitum loop', because the very motivation of ending the thoug

is some other thought, so the thoughts still continue to exist. Thougby themself have no independent existence, they are just our awaren

of things which matter to us; we create thoughts because of som

our such conditionings. You are the very Brahma, Vishnu & Mahes

your thoughts. It is this ignorance of the truth of thought whic

responsible to give us the notion of independent existence and

subsequent importance to thoughts. Pl go into that. Realize your g

& truth and also the baselessness of the conclusions which bring ab

such a fragmented state of mind. Then there wont be any thoughtsyou to handle. Think. It is right knowledge of what is, which libera

us, rather than any conditioned, action-oriented, endeavor. Upanish

too say ‘Gyanat eva tu kaivalyam’, Knowledge alone liberates,

action.

Love & om,

Swami Atmananda

Knowledge is all

about being aware

of the truth of what

is, while Yoga and

Bhakti aim to

change the mind for

the better, so

technically they fall

in the category of

karma, working to

change something.

For knowledge even

a sankalpa to

change anything isan impediment,

because then our

priorities change

from knowing what

is to working for

what should be.

- Poojya Guruji

Is Time an obstacle forending ThoughtsLetter of the

Month

Any endeavor

which aims at

ending the thoughts

will just keep you in

a never ending 'ad

nfinitum loop',

because the very

motivation of

ending the thoughts

s some other

hought, so the

houghts still

continue to exist.

- Poojya Guruji


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N o C a

u s e F o r G

r i e f

anta Sandesh - Mar 2012

All of us live in a confined world of personal likes & dislikes. Anything which g

us pleasure is what we call as ‘Likes’ and an anything that gives us unhappiness co

into our category of dislikes. A mind with a set pattern of likes and dislikes is a conditio

mind. A conditioned mind does not see the world, its people, objects and experien

as they are, but rather sees everything as per one’s conditioning of their present

past impressions. One may have a liking for a rose and dislike for a sunflower. Altho

a sunflower has not committed any sin. Infact both the flowers are unique in their o

ways, yet as per my mind set a rose becomes very good and a sunflower not so go

Once a conditioned mind, it reflects in all aspects of a person; in his relatioships, in

food habits, in his experiences, in his work etc. Everything in the world is colored b

definite pattern of likes and dislikes. It is like wearing a particular colored sungla

Wearing brown sunglasses the whole world appears to be brown. A conditioned pe

lives not in a universal world where everything has its own beauty and can be apprecia

for its unique goodness, but he lives in an individualistic world of personal whims

fancies.

Likes & Dislikes make you a Puppet:

All persuits of this entity are govered by ‘I like this & I dont like this.’ We seem

live with the notion that we are modern liberated people but unfortunately we are tie

with more subtle chains than just any physical, social, political or economical bonda

We are like puppets in the strings of ‘Likes & Dislikes’. A person can be muncomfortable by merely a change of pillow or some vegetable. One can end up star

simply because he doesn’t like brinjals. What an irony it is to then say that we are

people. We are actually pupets in the hands of likes and dislikes.

A Conditioned person’s happiness is fluctuative:

The desire to be happy is the driving force to acquire anything in the world. B

this is governed by our fancies of good and bad, then our happiness too is a see-s

ride. Come things of my choice I get elated with happiness and come any situa

against my preferances then my happiness too comes down. A conditioned persohappiness is therefore uncertain because it depends on the success of one’s pers

and further more the happiness of such a person becomes even more uncertain beca

the preferances of the same person are also not constant and keep on changin

various conditions. Today I may like ice cream but another day I may not like it if

mood is not good or even if I dislike the person offering me an ice cream. An objec

love today can become an object of hate tomorrow, an object of hate today can beco

an object of love tomorrow, or an object of indifference can become an objec

F r e e d o m

f r o m

L i k e s & D i s l i k e s


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preferance in the tomorrow.

In such a case it will be perfectly right to say that if such a person feels cheat

the world it is not because the objects, people, or situations are good and bad but the

is that we have closed our doors to discovering eternal happiness. Even God ca

make such a person happy when someone lives in a shell of Likes & Dislikes.

An open minded person enjoys every moment:

On the other hand a person with an open mind, an unconditioned mind sees tobjectively, as it is; and is therefore able to see beauty and God’s blessing in everyt

An open minded person lives in the present moment, has a positive attitude and is ab

greet everything with a smile. For him there is nothing like good & bad food, good &

people or convinient or inconvinient situations. He can enjoy the sunshine as much a

can enjoy the rain. He is a free person for whom happiness awaits at every step of

‘Likes & Dislikes’ An obstacle in knowledge:

A person who wants to gain knowedge that brings freedom from sorrow, ignor

and mortality, likes and dislikes are his biggest obstacles. The prerequisite for

knowledge is a pure, balanced, unconditioned and non-reactive mind. One has

highly objective in order to see the Real nature of the Self as beyond the body, mind

intellect. Any kind of conditionings takes away the freedom to see the truth as it is. ev

one is able to understand it intellectually it will only be informative knowledge wherein

will fail to abide by it subjectively. Hence it is of utmost impotance to have a mind neutra

of all likes and dislikes.

Tuning oneself to the Will of God neutralizes Likes & Dislikes;

The only way one can neutralize the conditioning of likes & dislikes is by tu

oneself to the will of God. Believing in the existence of a Cosmic power who is the cr

and sustainer of this world. One who is all knowledgabe, all powerful and all perva

Having love and devotion towards a Divine entity and surrendering all expectations

him frees the mind of all sense of individuality. Our conditioned and stubborn expecta

borne of ignorance alone are the cause of all sorrow and bondage. Therefore having

altar where I can give up completely my sense of inividuality liberates me from all sha

of individual conditionings.

In the Gita Lord Krishna prescribes to Arjuna that even though Knowledge aliberates and one should aim for this redeeming knowledge in life but this knowledge

liberation is not possible untill one purifies the mind of all conditionings. For this Bha

Krishna gives one of the most perfect medicine of Karmayoga to Arjuna and all wh

aspiring for the same. Tuning oneself to the will of God and selflessly serving him

forms frees the mind of all impurities. make your field of action the pure yagna where

impurities are sacrificed to gain the nectar of immortality and eternal bliss.

One cannot own up to the teachings of the Upanishads that one is limitless

bliss absolute until likes and dislikes are not neutralised.


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Like the shining stars and glimmering moonlightturning devilish night into a beautiful sight

optimism inside us can reigniteashes of hope spreading its flares far and bright

it's like a boat stuck in the seabelieving one day it will be on it's spree

with optimism we can overcome any difficulty merrilybecause i know during my fall god is there to carry me

those twittering birds flying aroundno shelter and food still they never frown

optimism teaches us that happiness is not a crownbut having the ability to look beyond our imperfections will never keep

us down

like the constant flow of a streamovercoming the hurdles in it's realm

optimistic mind can aid us to redeemby reminding us "Dare To Dream"

kudos to the man who discovered optimismit has rescued many from cataclysm

now i believe i can be the reasonto bring someone a happy season!

Power Of Optimism


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O n c e u p

o n

a t i m e ...

Stories bySages

Yayati

Emperor Yayati was one of the ancestors of the Pandavas. He had n

known defeat'. He followed the dictates of the sastras, adored the gods venerated his ancestors with intense devotion. He became famous aruler devoted to the welfare of his subjects.

But as has already bee n told, he became prematurely old by the cursSukra- charya for having wronged his wife Devayani.

Yayati, who found himself suddenly an old man, was still haunted bydesire for sensual enjoyment. He had five beautiful sons, all virtuous accomplished. 'Yayati called them and appealed piteously to their affect

"Thecurse of your grandfatherSukracharya has made me unexpectedly prematurely old. I have not had my fill of the joys of life; for, not knowwhat was in store for me ' I lived a life of restraint, denying myself even lapleasures.

One of you ought to bear the burden of my old age and give his youtreturn. He who agrees to this and bestows his youth on me will be the rof my kingdom. I desire to enjoy life in the full vigour of youth." But toutter grief the first four sons refused.

The king was angry and disappointed that his four sons had declined toas he wished, but he hoped for better and approached his fifth son,PPuru, the youngest son, moved by filial love, said: "Father, I gladly givemy youth and relieve you of the sorrows of old age and cares of State

happy."Hearing these words Yayati embraced him.As soon as he touched his Yayati became a youth. Puru, who accepted the old age of his father, ruthe kingdom and acquired great renown.Yayati enjoyed life for long,andsatisfied, went later to the garden of Kubera and spent many years witapsara maiden.

After long years spent in vain efforts to quench desire by indulgence,truth dawned on him.

Returning to Puru, he said: "Dear son, sensual desire is never quenchedindulgence any more than fire is by pouring ghee in-it.

I had heard and read this, but till now I had not realised it. No objecdesire-corn, gold, cattle or women-nothing can ever satisfy the desirman, We can reach peace only by a mental poise beyond likes and disli

Such is the state of Brahman. Take back your youth and rule the kingdwisely and well."

With these words Yayati took his old age. Puru, who re gained his yowas made king by Yayati who retired to the forest.

He spent his time there in austerities and, indue course, attained heave



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anta Sandesh - Mar 2012

Feb’12 VM / VA Programs

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Programs



V M N e w s B l o g a

t : h t t p : / / v m i s s i o n e w s . b l o g s p o t .

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Feb’12 VM / VA Programs

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Obsbejzb!Ljsubo!Qsphsbnon the occasion of the Sanyas Deeksha of P.Swamini Amitanandaji

and the Birthday of Swamini Poornanandaji

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Page # 15

Forthcoming Programs

Gita Gyana Yagna, Lalbag, Lucknow:A week long Gita Gyana Yagna of Poojya Guruji will be organized at Hari om Mandir,

Lucknow from 13th to 20th Mar 2012. The subject matter of the discourses will beKathopanishad 1-3 and Gita Chapter 3.

Gita Gyana Yagna, Hanuman Setu Mandir, Lucknow:A week long Gita Gyana Yagna by Poojya Swamini Samatanandaji will be organized

in the Satsang Hall of Hanuman Setu Mandir, Lucknow from 18th to 24th April 2012. Thesubject matter of the discourses will be Isavasyopanishad and Gita Chapter 12.

Sadhana Camp, Rishikesh:A Sadhana Camp will be organized at Sw Dayananda Ashram at Rishikesh from 11th

to 16th June by Poojya Guruji and Poojya Swamini Amitanandaji. The subject matter of thediscourses will be Drg-Dryshya Viveka and Gita Chapter 5. Campers to arrive by 10th eveningand leave by 17th morning.

Gita Gyana Yagna, Dehradun:A week long Gita Gyana Yagna of Poojya Swamini Amitanandaji will be organized at

Dehradun from 9th to 13th Apr 2012. The subject matter of the discourses will beKathopanishad 1-3 and Sthitha Pragna Section of Gita.

Guru Poornima, Indore:This year the Guru Poornima is on 3rd July. Disciples and devotees can plan their trip

accordingly.

Gita Gyana Yagna, Mumbai:

A Gita Gyana Yagna of Poojya Guruji will be organized in Mumbai from 30th April to6th May 2012. The subject matter of the discourse series will be Kathopanishad 2-2, and GitaChapter 6.



Web Site of the International Vedanta Mission:http://www.vmission.org.in/

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

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International Vedanta Mission

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Vedanta Sandesh - Mar2012