Documente Academic
Documente Profesional
Documente Cultură
Year 21
Issue 5
Published by
http://www.vmission.org.in / vmission@gmail.com
Section Index
1.
Message of P. Guruji
4.
Letter
2.
5.
6.
7.
7.
8.
9.
10.
11.
Tattva Bodha
6-7
Gita Reflections
10-11
Yoga Vasistha
14-15
VM News
18
Jivanmukta
Story Section
13
17
VM Activities
19
VM Programs
23
Album
20-21
Tattva Bodha
What is the Gross Body?
In the previous discussion the student had expressed his desire to know the Atma. The Acharya gave
some pointers explaining what the Atma is not and what the nature of the Atma is. It was indicated that the Atma
or the Self is that which is beyond the three bodies, that which transcends the five sheaths & that which is the
seer of the three states of existence. Atma is that which is of the nature of Sat Chit & Ananda. Having got
introduced to such pointers, the student does not take things for granted but goes on to further enquire what is
the first body which has been mentioned as the Sthoola Shareer or the Gross body?
That which is made up of the five great elements that have undergone the process of
panchikarana, born as a result of the good actions of the past, the counter of experiences like joy,
sorrow etc and subject to the modifications namely, to pottentially exist, to be born, to grow, to
mature, to decay and to die-is the gross body.
The Atma cannot be directly objectified and
hence pointers have been given to reveal the atma by
negating what the Atma is not. This being the fundamental the Acharya explained the Atma by pointing out
that which the Atma is not and so in the previous section it was said the Atma is that which is other than the
three bodies, the five koshas and the three states.
Keeping this in mind if one were to directly embibe
that the Atma is other than the three bodies or the five
koshas etc, it would only be an imaginary awareness
for a seeker who wishes to enquire about the truth. It is
not enough to merely glide into an imaginary perception that the Atma is not this or that. To actually see
this truth one has to prove this fact by directly seeing
why the atma is not the three bodies etc. To see this
one has to dive deeply into knowing the truth of the
anatma that is the three bodies and the five koshas
and so on. Hence there is a sure necessity of studying
the various aspects of the three bodies in order to negate them and to realize the truth. This is known as the
process of discrimination between that which is the
atma and that which is not the atma. It is the discrimination of the three bodies. It is extremely important to
see what the atma is not. This alone paves the path of
knowing the atma. Otherwise an imaginary conclusion
of the atma will be like another feather in the cap of
knowledge.
Having known directly that I am not the body
then all the features connected to the body like birth,
change and death become a case of objective experience. This body is mine, I am not the body. The body
is born and the body will die not me. In the process of
self knowledge the atma does not have to be seen, all
that needs to be done is to remove the veils of seeing
the body as the atma. Unveiling the superimpositions
of the Self on the non-self and of the non-self on the
Self. Just as the sun is not visible due to the clouds, it
is not the clouds which cover the sun the clouds actually veil our vision, so also our misunderstanding of
the self and the world has veiled our vision and we
are unable to see the real self. Our conditioning and
Vedanta Sandesh
May the Festival of Light, bring Love & Light in your Life
-7-
The Starfish
Vedanta Sandesh
Creation in Vedanta
What is the essence of the Theory of Creation as postulated by Vedanta?
___________________________________________________________________
Hari om !
There are basically two aspects of the Theory of Creation as presented by the Rishis of
the Upanishads.
Initially
one
creation
as
manifestation of god,
the
siddhanta
srishti
are
- PoojyaGuruji
Swami Atmananda
-9-
by
Swamini
Samatananda
This world or the Jagat is created by Ishwaras power called Maya. Maya is
Ishwaras divine power. It is like that majical power which brings into existence
that which is not really there but still appears to be there. Such is the amazing
power of Maya that the entire world is deluded by it. Just like we get deluded by
the awesome creation of a magician. Nothing created by the magician truly exists
yet it all appears to be real. So also maya production deludes the world. The glory
of this delusion is such that most of us blindly follow each other in acquiring the
pleasures of this mirage water and at the same time we fail to even become
aware of the true goal o f life. If in case we are even aware of it, very rarely is some
one able to free oneself of this net of Maya and realise Ishwara as the very Self.
Maya is not only the power of God at the cosmic level but we all have the power of
creation. It is with this power of maya or imagination that we create our dream
world. We present a world that did not exist. We are the Masters of it, this dream
world is our creation, we sustain it and it then gets dissolved within us. We have
an inherent pottential to create anything we wish to. The Jagat at large is also a
big dream at the cosmic level in the mind of the creator-Brahmaji. Vedanta has
this very unique theory of creation. Even the modern day scientists are fascinated
and amazed by the unique vision presented by our Vedic Rishis. In the world of
science it has always been a subject of continuous study trying to understand how
the world was created. The Big bang theory, the recent researches going on to
find out the God particle, trying to understand what in the begining created this
world. In fact scientists too have come close to speaking about a theory of singularity or a power which is inexplicable. Vedas have long before spoken about
Maya being the inexplicable power of Ishwara. A power which presents the world
but which cannot be described or categorized in words. It brings about a presentation which even though appears to be there and yet does not truly exist. In this
verse of the Gita Sri Krishna at the level of Ishwara says this wielding power is my
Maya Shakti.
The Glorious power of Maya has threefold modifications:
The power of Maya is in the form of three modifications or Gunas. Sattva,
Rajas and Tamas. Sattva guna reflects purity, knowledge and selflessness. Rajas
reflects self-centric activity and predomination of constantly doing something and
accomplishing worldly goals. This tendency gives birth to various negativities of
individual likes & dislikes, self-centricity, ego, desires, anger etc. Tamas is the
third guna which reflects disenthusiasm, dullness and inactivity towards the self
and others. All in all the entire world and all its living beings and non-living beings
are a multiplicity of different permutations and combinations of these three gunas
alone. All the three gunas have the power to bind us. Tamas binds us in dullness
and inactivity, Rajas in self-centricity and hyper-activity and Sattva too binds us by
attachment with righteous actions, practises of rituals, sadhanas, and worship
towards forms of God.
Vedanta Sandesh
When we see
Vedanta Sandesh
Wandering
in Himalayas
His mind thus turned away from wealth and pleasure and learnt to
despise kingship and its paraphernalia. His mind rose to the most intense
Dispassion
tion to retire to the forest and there give up his body in penance. Bhima
and the other brothers objected. They argued: If, by sheer renunciation, a
king could reach his goal, then even the mountains and trees which have
no desires of their own must reach the goal still more easily.
cause he could not reject the affectionate advice of Krishna and Vyasa, he
had to defer the fulfillment of his wish to a later time. He continued to rule
his kingdom, but in a spirit of perfect detachment. The news of the exter-
away of Lord Krishna, inflamed the old desire that lay smouldering in his
breast. He decided to give up all worldly activities and soon set out on the
Excerpts from
the
Travel Memoirs
of
Param Poojya
Swami
Tapovanji
Maharaj
final journey. His brothers and Draupadi followed him. they moved further
North through the heart of the Himalayas.
They had left Badrikashram behind, when BHima cried out, Alas!
his pride in his wisdom, said Yudhishthira quietly and moved on.
Thus, one by one, all the brothers fell, and Yudhishthira, in intense
loneliness, made his way forward, over rock and snow without once turning back. Just think of his vairagya, his courage and heroism! Let us now
follow the route he persued on the great journey.
- 13 -
by
Swamini
Vidyananda
The one never becomes many, - when many candles are kindled from
another, it is the same flame which burns in all candles. Same way, one Brahman
flower. When one contemplates the unreality of this diversity, and sees the
underlying reality behind all various forms, he is freed from sorrow.
with contemplation, this limitation goes, there is peace. What is the world and
what is the jiva? They are nothing but appearances, just like two tongues of the
same fire - one small and one big. They may appear as different from each other,
but it is the same
pure Consciousness
agitation in the
appears
to
knowledge, like
whirling around.
sky,
and
everything
born, my name
This knowledge
Adhyatmic
Teachings
of
Guru
Vasishtha
to
Sri Ramji
appears
as ignorance and
delusion only.
right enquiry.
To rid oneself of this disease of the world and little I, one need to give up
liquor of various notions, become sober and seek wise counsel. There is no other
remedy for this disease but wisdom, or self-knowledge, which can be given by the
competent guru only. Knowledge alone is the cure for the false perception of the
multiplicity of the world, like only by recognizing the rope behind wrongly perceived
snake, one is cured from fear of a snake-bite. When there is such knowledge, the
mind understands the unreality of the world. And it loses its desires and cravings
for the things outside, loses the taste for sense-pleasures, which only aggravate
the ignorance.
Vedanta Sandesh
When there are no objects and ideas in the mind, then there is no movement
separate reality ceases. The movement of notions and ideas creates the jiva, it
itself is called jiva, cause and action, and it is the seed of the world-appearance.
Everyone can be freed from this movement of thoughts in just one life-time,
and someone else is freed in thousands of births. This movement creates wrong
notions and the wrong notions as if cover the truth of the sole undivided reality. But
when this truth is seen and recognized as such, nothing whatsoever can hide it. It
is recognized in and through everything, and mistake of taking the notions of the
world or I for being real is never again repeated. The same light is seen in all
appearances, and the world becomes the manifestation of the joyous love and
bliss, everything being the same light of the pure Sat-Chit-Ananda, or manifestation
of the same Existence, Consciousness and Bliss. Having recognized it properly
once, it can never again be hidden from the view - everything is full of Sat-ChitAnanda and everything is Sat-Chit-Ananda only! And in every blade of grass, in
every flower and in every smile and appearance we recognize our own Self, which
is also the Self of all, and which is Shiva - Chid-ananda rupah, Shivoham,
Shivoham.
Quotes
Progress is impossible without change, and those who cannot
change their minds cannot change anything.
Change before you have to.
When we are no longer able to change a situation - we are
challenged to change ourselves.
Change will not come if we wait for some other person or some
other time. We are the ones we've been waiting for. We are the
change that we seek.
If you change the way you look at things, the things you look at
change.
Vedanta Sandesh
n
o
p
u
e
c
O n e ...
m
a ti
Kunti-Surya and supposedly brother-like to Pandavas) who is fondly remembered as Daanveer Karn made lots of charity in form of jewels, money and
lands. When he died and ascended to heaven, he got all that he gave in form of
charity in multiples.
But, he didnt get food as he did not give food-charity. He starved for days
and finally asked the Yamaraj if he could get a chance to make for this deficiency. Yamaraj allowed him and granted a period of 14 days to go back to the
earth and make for it. These 14 days were used by Karan to give numerous
food-charities and he also offered Shradh to his ancestors.
When he finally returned back to the heaven, there was plenty of food
available to him.
Shradh to poor, as whatever donated is supposed to reach directly to ones ancestors. During these days and especially on the day of new moon it is believed
that the soul of the dead ones (Atmas), are permitted by Yamaraj to reach earth
and receive the benefits of these rites from their children.
The Scriptures reveal that The soul never dies, it only transforms from
one external form (body) to another. Thus it is believed that in whatever form our
ancestors exist, the charity during this time surely reaches them.
The sons performing the rites of Pitru Paksha are free of any Pitr dosh
and are eligible for Pitr lok. It lasts for a fortnight and the day to perform the
rituals depend on the Tithi, calculated according to the Hindu calendar.
- 17 -
Vedanta Sandesh
Devotees celebrated the Sanyas Deeksha Day of Poojya Guruji with sraddha & devotion - on 10th Oct
Vedanta Sandesh
by Poojya Swamini Poornanandaji at Dutta Mandir, Jalgaon - 9th to 15th Sept. Gita-5 and Katho 2-2
Bhajans, Chanting & Pravachan of & on Hanuman Chalisa by Poojya Guruji - 25th Oct at Ashram
Inauguration of Meditation Hall at Vadodara / Gita Gyana Yagna at Bhavnagar - 25th to 31st Oct
- 21 -
Fear of Death
A man was once crossing a river in a boat. As the water lapped in the
sides of the boat, it created a pleasant sensation. The man felt cheerful and condescendingly asked the boatman.
My good man, what was your fathers occupation?
He was a boatman, sir.
And your grandfather?
He also ferried a boat, sir.
Are there many accidents on the river?
Sometimes there are, My father died in such an accident and so did
my grandfather.
The man looked at the boatman wonderingly and asked, My dear
man, both your father and grandfather died in both accidents, Are you
not afraid of ferrying a boat?
The boatman smiled and asked, Sir, where did your father die?
He died while asleep in bed, replied the man.
And your grandfather? He also died in bed.
The boatman asked, Sir, your father and grandfather both died while
sleeping. Are you not afraid of sleeping in bed?
Vedanta Sandesh
Nov, due to preoccupation of P.Guruji on the 29th. This day is also the birthday of P.Swamini
Samatanandaji , so bhandara also is being organized for all the devotees.
A week-long Gita Gyana Yagna by Poojya Guruji Sri Swami Atmanandaji has
been planned to be organized at the Main Hall of Hindi Sahitya Samiti Sabhagruh, RNT
Marg, Indore from 23rd to 29th Nov. Subs: Gita-3.
Ramnaam Bank Community Hall, SBI Colony, Lucknow from 27th Nov to 3rd Dec. Subs:
Gita-1 / Tattva Bodha.
A six days long Gita Gyana Yagna by Poojya Guruji Swami Atmanandaji will be
organized at Ramkrishna Math Campus in Khar, Mumbai from 7th to 12th Dec. The
subject matter of the proposed discourses will be Gita-13 / Mundakopanishad 3-1.
The annual musical program organized by the Indian Cultural Foundation, Mumbai
will be organized on 6th Dec, this time at the Vivekananda Hall in the RK Math Campus.
On 15th Dec, the birthday of Poojya Guruji, the annual Salil Sandhya will be
organized. Apart from the Flute recital, there will be Bhandara for all.
On 21st Dec is the Mokshad Ekadashi - the Gita Jayanti. The Ashramites and its
- 23 -
Om Tat Sat