Monthly eMagazine of the International Vedanta Mission

Year - 23 Issue 6

Grandsire of Mahabharata
Bhishma Pitamah
Dec 2017
Vedanta Sandesh
 Cover Page

This month our cover page is dedicated to the great warrior of

Mahabharata - the highly respectable for one & all - Bhishma Pitamah.
He was related to both Pandavas & Kauravas, and thus the word Pitamah;
and he got the epithet Bhishma because had taken a terrible oath.
He was born as Devavratha, to the Kuru King Shantanu and
Ganga, as their 8th son. His other brothers expired and he was to be the
rightful king of Kuru kingdom, but as things would have it, his father
fell in love with one Satyavati, and wanted to marry her, but her father
would not agree to the proposal, because he said that her son would
never be the king of the kingdom. So to resolve the issue, Devavratha,
resolved never to marry and also not to sit on the throne, but serve
anyone who sits on it. This was a very big oath, and that was how he
got the name Bhishma.
He was very wise, and probably the only one who knew the truth
of Sri Krishna as who he really was. He was also blessed to have the
boon of Iccha-Mrityu, i.e. he would die when he so wishes. He was
such a great warrior that he could fight with four Maharathis at one
time. However, he was felled by Arjuna, and he kept lying on the bed of
arrows till the beginning of Uttarayana, and even at that time he kept
giving everyone pearls of wisdom - including the Vishnu Sahasranama.
The fell around Dec month and kept on till mid Jan. Our profound
respects to that great human being and warrior.
V edanta Sandes h

2
 CONTENTS Vedanta Sandesh
December 2017

1. Shloka 5

2. Message of P. Guruji 7-8

3. Tattva Bodha 9-14

4. Letter 15-16

5. Gita Reflections 17-22

6. We Must 23-29

7. Jivanmukta 30-32

8. Story Section 33-37

9. Mission / Ashram News 38-46

10. Forthcoming Progs 47-49

V edanta Sandes h

11. Links 50

3
 Monthly eMagazine of the International Vedanta Mission
Dec 2017 : Year 23 / 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
 nsgsfUnz;xq.kkUdekZf.k
veys lfPpnkRefuA
v/;L;UR;foosdsu
xxus uhyrkfnor~AA
People with aviveka, impose the properties & activ-
ities of body, sense-organs on their Self - which is of the
nature of pure existence, consciousness & bliss. Just like
some people take the sky to be blue, even when it is not.

Atma Bodha - 21
V edanta Sandes h

6
 Message
from
Poojya Guruji

Super-Consciousness
Is there something called Super-Consciousness? Well, Consciousness is
one, and it is non-dual. It has no divisions whatsoever in it. The division between
consciousness and the so called super-consciousness is baseless & imaginary.
This division comes into existence the moment we ourselves to be a limited,
manifested consciousness, which is separate from everyone else, and consider
it to be an independent reality. The moment I, the limited consciousness, is taken
as real, then that very moment we as though get separated from one non-dual
consciousness, and thereafter call it super-consciousness. So we are the ones
who create this separate super-consciousness, and then we try our best to be
one with it. That is why the journey and endeavors of a jiva are endless, because
we pursue an imaginary entity. We can certainly awake to the one non-dual con-
sciousness, but that is only possible when we re-visit our understanding of the so
called limited consciousness and also the so called super-consciousness.

Every jiva is born in ignorance, and thus we all start with this possibility
that we are small, limited and thus there is fragmentation in the world. Majority of
the people take this perceived facts as real, while some go deep into their con-
clusions and perceptions and enquire. These are the so called scientific minded
people. Once the limited entity is taken as real, then obviously the consciousness
V edanta Sandes h

of the entire universe is big & super - and obviously separate. The goal of life of

7
 such people is ofcourse union with this so called super consciousness. This is
obviously an endless journey, because we are basically pursuing an imaginary
entity. As this is the common story of the mankind, so the Upanishads start their
teaching from this imaginary divide and then show us the nature of way ahead.
The way ahead is obviously not Yoga, there is no union involved. Yoga word is
based on imaginary division. Yoga is good to quieten the mind, and also bring
about a healthy integration of body-mind complex, but is just not relevant for
becoming one with God. First we imagine separateness, then strive for union,
this is obviously a futile and baseless exercise. What is required is checking out
whether this imaginary divide is real or imaginary. Thats the way to go.

There is a Mahavakya in Upanishads - Tat Tvam Asi - That Thou Art. The
word Tat or That stands for Ishwara or the Super-Consciousness, and the word
Tvam or Thou refers to Jiva or the initially perceived limited entity. The Upanishad
says that the reasons of this perceived difference is superficial, and deep down
there are no divisions in consciousness whatsoever. Asi word means - You are.
So the message of Vedic Rishis is loud & clear. The Consciousness is indeed
the reality, but it is one, non-dual, it has no divisions in it whatsoever. We need to
negate the superficial divisions & dualities and realize that it is one & non-dual.

If at all someone is not ready for such deep enquiry, then the second best
way is to start loving & respecting Ishwara, or the so called Super-Conscious-
ness. Loving & respecting God, brings about a beautiful mind and also rids the
mind of various negativities, and thus manifests the capacity of deep objective
enquiry. Thereafter one should try to deeply know their own God, and thus a per-
son shall come back on the same track of Upanishads and ultimately realize one
non-dual reality.
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TATTVA
BODHA

Jiva & Ishwara

Swamini Samatananda
 Tattva Bodha

T he previous discussion saw the culmination of

the last section in showing the oneness between the individu-
ality and totality. Now a section begins revealing the secrets of
seeing total advaita.

LFkwy'kjhj vfHkekuh thoukeda cz

izfrfcEca HkofrA
Advaita or Non-Duality does not happen at the level of
anatma but it is seen at the level of atma. What is the tattva of
the one who adorns the body? For this we will first see the two
dimensions of manifested Brahman i.e. the Jiva (Vyashti) &
Ishvara (Samashti). Identification with the individuality is the
Jiva and identificaton with the totality is Ishvara. The Upan-
ishads reveal that ultimately there is no duality between
Jiva and Ishvara. At the level of the tattva they are one.
But this truth is seen by first understanding the Word
meaning or Vachyartha of both Jiva and Ishvara. To
see the Vachyartha or Word meaning is to see that
dimension of the Jiva and Ishvara which can be
objectified by our Mind. It involves seeing Ish-
vara as the creator, sustainer and destryer of
this Universe and seeing Jiva as a part of His
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10
 Tattva Bodha
creation. This vision first helps establish a divine and devo-
tional relationship between the Jiva and Ishvara helping bring
about a pure and sattvik mind. It is with this pure mind set, free
of individuality that one is then ready to acquire the knowl-
edge of oneness between the Jiva & Ishvara. A pure mind set is
an inevitable pre requisite to seeing the oneness with God. We
first need to see the existence of the jiva and bring about rever-
ance for Ishvara. In the Vedic period nature was seen as the
best manifestation of God taken up for worship. Later in the
Pauranic times our Rishis gave us the concept of idol worship.
First we need to see the existence of God, thereafter we serve
God with a reverance and devotion, bringing about a peaceful,
quite, humble, sharp and selfless mind. This alone brings about
a mind qualified for Vedantic knowledge. Vedantic knowledge
is not for egositic inert people. These kind of people alone can
see the meaning of the scriptures and also oneness with god.
But first it is important to see the Jiva as Jiva and Ishvara as
Ishvara. One who does not understand the jiva knowing brah-
man is also another imagination.

The Acharya first begins by revealing to us the word

meaning of the Jiva. In other words who is the jiva?

LFkwy 'kjhj vfHkekuh

One of the attributes of a Jiva it is sthool shareer ab-
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 Tattva Bodha
himaani, that is, it identifies with the gross body and measures
itself too at the level of physical attributes. This identification
with the gross body. Identifying with something is actually a
search of the Self. I search my identity in and through the body.
The gross body exists because of the subtle and causal body.
Today I am identified with the body, mind and intellect and this
is my identity. So I am a man, woman, Brahman, Kshatriya,
white or black etc. This all begins with the ignorance about the
Real self and therefore followed by misapprehension. I dont
know my real nature and I come to identify with that which is
visible to me, the gross body and the mind. My Identity is as-
sociated with the mind. As the gross body and the mind too has
certain limitations, then a sense of enjoyership and a sense of
doership is born. The sense of doership and enjoyership is in
the mind and this is what I see my self as. My likes, dislikes etc
will be there as long as I identify with this identity in the mind.
The fact is that all the various identities adorned by the Jiva are
constantly changing and do not have any real existence. This
Jiva does not even survive in the dream and deep sleep state.
This identification is imaginary. Associating with ones indi-
vidual identity is the cause of all suffering. This jiva which is a
doer in the mind he has some convictions about himself. That
I am a limited being, I am born one day and I shall die one day,
all this is a story of the Jiva. So it is extremely important to un-
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12
 Tattva Bodha
derstand about this jiva today. Our journey of Self knowledge
begins from here.

czizfrfcEce~
The Jiva is basically of the nature of Sat Chit & Ananda.
Jiva is a spark of life. He is like the witness of everthing . He
has existence is self effulgent and is of the nature of anan-
da. As this Jiva comes, life begins. With the existence of the
jiva this body and mind has some value and use.The moment
the jiva is gone the body is dead. The problem is that this jiva
comes to identify itself only with the body. So even though I
am Sat Chit & Anand and today, I see myself as that but I see
it as contaminated by a limited and fragmented being. This Sat
Chid Ananda swaroop is thirsty, fearful and helplessly desirous.
My existence is limited to the body and there is also a sense
of doership. Doership is a natural consequence of enjoyership.
I need happiness and security and thus an inspiration to do
something to fulfill it. A person who is contented within is not
inclined to do something to fulfill the vaccum. But how can the
satta be limited. This is reconciled with pratibimbvaad. What
ever is the nature of the mirror the reflection too appears to be
likewise. The properties and limitation of the mirror affects the
reflection. If the mirror is red then the reflection in the mir-
ror too is red. In the gross body we have the shad vikaars (the
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13
 Tattva Bodha
six modificatons) in the body. A sense of doership, enjoyership,
sense of limitation, negativities are all a part of the subtle body.
Our subtle body is like a mirror wherein the atman is reflected.
It is reflected consciousness. but contaminated by the mirror.
so the limitations of the gross and subtle body. therefore the
jiva is also known in the scriptures as Chit Jad Granthi. So we
see all these limitations n doership n enjoyership in this jiva.
this will never go for lives to come. As much as we experience
pleasures from outside but enjoyership is never satiated. How
is this possible? What is the objective of all our efforts. This
sense of doership and enjoyership is the only cause of bond-
age. and puts us in samsara. Liberation is freedom from enjoy-
ership and doership. A man of wisdom is free from this thirst.
He is self contented. The cup is full. Today I am seeing the
meaning of sat chidanand but it is contaminated by enjoyership
and doership. In a man of wisdom this Sat Chit Anand nature
is free of enjoyership and doership. He is like an ocean who
does not overflow nor does ever dry up. When
one comes to see that efforts can never bring
about fulfillment. Constant action born out
of sense of limitation is a disease. So en-
joyership and doership should not be
suppressed. One awakens into fulfill-
ment by seeing ones own fulfilled
nature by knowledge.
V edanta Sandes h

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 Mail from
Poojya Guruji
Sharanagati
Q: Which sadhana should a layman focus on, when they dont have com-
petence for anything else?

Ans: Sharanagati is that Sadhana - for one & all. May it be any age,
background or health status, this alone is something which everyone
should aim at. Sharanagati is total submission to God the creator of
this beautiful creation, the real & ultimate master of the universe &
also ourselves. This is the goal of Bhakti, Yoga or even Gyana. By re-
alizing the greatness & profoundity of God, and the limitation of the
individuality - when the ego pales into insignificance, and there is only
the awareness of the showering blessings of God, then there is Sha-
ranagati. This submission amounts to negation of ego, and once the
ego is negated, there is unimaginable peace & fulfillment. No sense of
achievement, so regrets, no having to reach anywhere, just the reali-
zation of the existence of blessed God. This sharanagati awakes us to
the state of blissful & blessed being, where we are completely unbur-
dened because of the realization of the existence of someone highly
intelligent, competent and overall compassionate.

So pray for Sharanagati, think about sharanagati, work for this & this
alone. Bhagwan Sri Krishna in the 66th shloka of the 18th chapter of
Gita says that May you take my refuge completely, and I shall redeem
you from all suffering & transmigration, in just the earlier 65th shloka
he himself describes the way to go into his sharan. He gives 4 sutras:
1. Manmana Bhava : May you turn your mind on me alone. Today we
V edanta Sandes h

maybe having a list of our wishes. Make everything subservient to this

15
 goal. Clearly decide this alone to be your true goal, and see to it that
just as our mind was running in so many directions, it should now run
towards God alone ;
2. Madbhakto Bhava : Be my devotee. It is not enough to intellectually
see something as important & great, but our love & emotions too should
start gravitating in that direction ;
3. Madyaji Bhava : May you do everything for me alone. When we start
doing everything what we do for a particular goal then its importance
&is truly validated & affirmed.
4. Mam Namaskuru : Finally he says that the moment you even think
about it, there should be such a profound submission that the ego dis-
appers.

That is how we work for sharanagati. While we do work for it, but let
us humbly remember that sharanagati is finally a krupa of God & also
his messengers in the form of our Guru. Realize the existence of a
supreme & highly intelligent, powerful & compassionate God. Live an un-
burdened life of blessedness, experience the beauty of every moment
- without any craving or self-centeredness.

Love & om,

Swami Atmananda
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 Gita Reflections

u p eka rkfu dekZf.k

fuc/ufUr /kuat;A
mnklhuonklhue~
vlDra rs"kq deZlqAA
V edanta Sandes h

(Gita 9/9)
17
17
 Na cha mam tani karmani....

(u p eka rkfu dekZf.k fuc?ufUr)

Swamini Samatananda

None of the Karmas I do ever bind me, deep-down

I remain untouched and uneffected by
all Karmas whatsoever.
Gita 9/9
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18
 Gita Reflections
T his part of the sloka of chapter 9 reveals to
us the nature of Ishwara who being the creator, sustainer, and
destroyer of this universe, but He is the one who is free from
all bondages of Action. It reveals the nature of Paramatma
which is free of any kind of doership and enjoyership. Ishwara
as the creator of this uiverse does not have any personal agen-
da in bringing about the creation and sustaining it. There is no
motivation or personal likes and dislikes in what ever comes
about in the lives of all Jivas or in general the the functioning
of the universe. Shri Krishna reveals that Ishvara delegates the
functioning of the universe to the laws of Prakriti. Ishvara
being detached, everything is created and functions by the na-
ture of Prakriti alone. Everything functions with motivation of
the three gunas of Prakriti. Ishwara has no sense of doership
or enjoyership. Sri Krishna says, I am the Brahma, Vishnu and
Mahesh the creator, sustainer and destroyer of this universe
yet no action binds me, because I am not bound to it by a sense
of duty or doership and enjoyership. This total functioning of
the universe is a part of Prakriti. The only thing is that this
Prakriti or Maya Shakti cannot function independently. The
power of Maya gets activated by my sheer presence just as iron
fillings begin to dance in the presence of a magnet. Sri Krishna
reveals that this cycle of creation, sustenance and dissolution is
constantly moving around in the realms of His Prakriti.
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19
 Gita Reflections
The purport of this discussion is that when one comes to see
the fact that this is all born of Ishwaras Prakriti then it brings
about a paradigm shift in ones life. A Jivas problem lies in see-
ing oneself as a limited being and thus being burdened with a
sense of enjoyership and doership. Its an eternal cycle of seek-
ing born out of a sense of limitation, leading to a desire and
desire leading to action. Action too by itself is not a problem.
Action becomes a problem when it is featured by a sense of
individuality, ego, stress, anxiety, and a burden of the fruit of
action. Action is never a means of anxiety or stress with the
awareness of the true nature of the Self. The fact is that I am
basically a fulfilled being and my fulfillment is not affected by
the coming and going of various things and situations. My ful-
fillment is untouched. Just as an ocean never overflows with all
the rivers merging into it, and neither does it ever dry up in
any condition, so also a fulfilled being is unaffected by the com-
ing and going of things. This is the state of pure existence of
the Lord This is the essence of the statement when the Lord
says Na maam karmani nibadhnaati.

This statement reveals to us the secrets of a redeeming knowl-

edge. It is not only that this is the nature of Ishvaras function-
ing but this is the inherent pottential of all Jivas. Sri Krishna
says we too must live in this manner. There is no need to escape
Action nor should one perform action in a loose and haphaz-
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20
 Gita Reflections
zard manner. In fact performing action and escaping action both
are a bondage for an ignorant person. So the answer does not
lie in giving up action. Seeing the example of Ishwara himself,
one comes to see that freedom is not from action but freedom
is in action. Action is not a result of seeking fulfillment from
outside but rather it is an expression of fulfillment and love. I
am a fulfilled Being and all my actions are an expression of love
as per the requirement of any situation. This idea alone is re-
vealed in the principle of the Incarnation of God-His Avataran.
Ishvara takes an Avatar not to seek any fulfillment but He in a
complete state of independance and contentment invokes His
Maya Shakti and appears to play any and every role of Right-
eousness as per the situation.The art of action is that one is free
of any kind of pressure and anxiety. All actions are performed
with enthusiasm, love, intelligence and yet in a detached man-
ner. Every action is an awakened gesture. Every moment is an
awakened living. There is no sense of doership and enjoyership.
Freedom from these two is freedom from samsara. One discov-
ers through knowledge there is no doership and enjoyership in
the real nature of the Atma. If the Atma of Ishwara is free of
doership and enjoyership then the the atma of the individual
Jiva too is the same and therefore I too am free of this bondage.
The Atma of Ishvara and Me is the same. It is of the nature of
Sat Chit Ananda. When there is lack of this knowledge Action
is a complete burden. The individual Jiva with all his limitation
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21
 Gita Reflections
and sense of seeking breaks down in action. Action binds with
extreme happiness and grief. If we are bound in action we are
still in bondage. As long as we accept bondage we will be an
eternal seeker. Even if we try to escape the field of action one
cannot escape the mind. All the problem lies in the mind. All
suffocation, samskaars, desires etc. Understanding the nature of
Ishvaras Avatar one sees this beauty that Bhagwan inspite of
his manifestation is free from bondage. The secret lies in seeing
the All-pervasive nature of the Self and that my own prakriti
does everything. I am neither the doer nor the enjoyer. This is
what Vedanta reveals to us that I am not the body but the body
is mine. I am consciousness manifesting through this body. If I
see myself as body then birth and death is my inevitable reality.
It is only due to ignorance that I see myself as the body. The
moment I see myself as the Self effulgent light, I am a free
person. After all whatever we do we do it for freedom alone. Sri
Krishna says this is my truth and yours too. With maya we can
do anything. Everything happens with by the mere presence of
my Prakriti.

This journey begins by the practise of Karma Yoga. Karma Yoga

is a universal law. Like Ishvara, who runs the universe while
knowing that it is Prakritis handiwork, we too should perform
our duties in a spirit of vairagya or detachment, knowing that
Prakriti is running everything. Otherwise our sense of enjoyer-
ship and doership will only bind us in samsara.
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22
 WE MUST

19

Break your shell, open your wings and fly

 - 19 -
We Must
Resolve to Bring out
the Best in Us

P.P. Gurudev
Swami Chinmayanandaji
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 We Must
O ur age is characterised by abnormal and
almost suicidal stress and strain, hurry and flurry. Generally
this is attributed to the fast life of the metropolis and to the
speed that has engulfed us in this jet-era. But these are only the
conclusions of a very superficial observation of outer happen-
ings and the objective arrangements of things in life. A subjec-
tive study of the inner nature and working of the human per-
sonality must reveal yet another a deeper reason for the very
birth of this technological age. It is man s own false values that
have made of him the slave he is today. Man has come to live
a life dictated by desires and lusts and their fiery throbs. Thus,
by a moral and ethical breakup within him and around him, the
floods of passions have gained an apparent recognition, status
and glory. The nation that demands more, the community that
covets more, the individual who indulges more is today con-
sidered as progressive, successful and smart. In such times, the
theatre and night clubs progressively degrade into sensuous
excesses faster than the universities and temples of God which
are also naturally deteriorating -- together bringing more un-
happiness to humanity, though more riches to the community.
The Broadway-glare blinds the majority and they see not the
rot paraded, they hear not the blare of the hooting traffic and
the deafening modern music which make it impossible for the
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25
 We Must
average man to catch the bemoaning wail of tragedy from the
inner, restless and fatigued, weary and bored personality. This
then is the cortege of our times a sad humanity living through
the richest era in its history! Should this tragedy be perpetrat-
ed? Is there any remedy? Can we help the world that is suffer-
ing today, caught up in a web of its own false values? Can mere
preaching help them? Is there anything more that each one can
do for himself to lift himself from his own sense of incom-
petency, boredom, frustration and utter helplessness? Vedanta
advises a path: a simple but effective daily exercise of Be The
art of relaxation. In our present life we carry with us an unnec-
essary load of worries, fears, anxieties and excitements which
none will say are unnecessary as they have become part of the
price we have to pay in our present-day life for all its vaster
wealth, larger trade, greater production and world-spread-out
contacts. But we need not allow that load to crush us; in spite
of them we can learn to steel our shoulders and straighten our
backbone. And this technique is to Be. At least for ten minutes
each day let us try to be totally relaxed, not only in body, but
also in both our mind and intellect. Allow the body to sit in
total relaxation. As the body relaxes we shall find that wilder
does the mind dash forth and our intellect, too, becomes stormy
with whirling thoughts. In this pernicious tornado let out by
ourselves in our own bosom, we shall find all our worries and
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26
 We Must
fears, regrets and passions, attachments and disappointments
nay, even a petty thousand things totally forgotten by us all
of them splintering about and together opening up an endless
column of hell-like fury. But we must have courage. We shall
not despair. Calmly let us observe the mad and furious chaos.
Smile, and cheerfully watch. We are not in any danger. We are
just watching the wild cataclysm from the safe towers of our
spiritual-strength and power-divine. Thus, maintain peace and
poise in the heart and serenely watch on. In moments of watch-
ing, we are but a witness of our own inner urges and our
outer world. As a witness, a passive but alert observer, we are
neither involved in them nor do we participate in their confu-
sions. It is always in our involvement and participation that we
become the victims of the fury within, or of the tearing storms
in the outer world of problems.

This attitude of mind is the attitude of detachment, when the

mind can rest in its own poise while watching the hectic dance
of happenings around and within. Under such a situation it is
found that the mad-dance of the mind quietens just by itself.
We shall sink into an enveloping mood of dizzquiet. This is the
beginning of meditation. It is not easy. The roaring floods of
events and thoughts can daze one s mind and it often slips and
falls with the swell only to be carried away with the torrents
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27
 We Must
into the tumultuous swirl, shattering the peace within. Where
we keep the mind in peace, there must be a centre to hold it on
and that is the Feet of the Lord. Repetition of the mantra helps
to support the mind firmly on the terrace of peace from where
it can continuously watch on without its active participation
or total involvement. Thus if, for at least ten minutes every
day morning or evening we can consciously attempt to rest our
mind, it can be revived from all its fatigue and get recharged
with allits irresistible potentialities. Conscious rest is the secret
of revitalising an- exhausted mind. Surrender unto Him as a
child: be then neither a son nor a father, a social being nor a
national member; let us detach ourselves from all such earthly
relationships and attitudes. There, in those moments, we are
just the creatures turned towards our Creator. Worries and ag-
itations will quieten as though by the waving of a magic wand.
Have a sane and proper estimate of things and beings; we must
refuse to over-estimate the price and importance of our work or
our possessions whatever it be including our own life. Work all
through the day, whatever be the field of activity allotted to us,
with a sense of inner peace and poise. We shall not get unnec-
essarily worried, frightened or excited by anything. Such a firm
resolve will provide for us a locus of quiet within ourselves.
Remember always: it is not our capacity-to-do that makes our
work great or makes us noble sevaks;1 it is always our courage
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 We Must
to be. To live constantly our convictions is the noblest way of
life, but it demands courage, and to grow into it is an art. The
art of living is a very exacting one it suffers no neglect. In art,
enthusiasm alone is not sufficient, it must also have integrity,
craftsmanship and discipline. In 1 servants of the truth spiritual
sadhana we know all these triple factors cannot be overlooked
even for a short period. The total transformation is the object of
our attempt. It is ultimately achieved through meditation. But
even to gain a successful poise in meditation, we must have a
chastened character. The brightening-up of character depends
entirely upon decisive elimination of all dissipating urges and
substituting them with positive channels of thinking and act-
ing. We Must, therefore, be courageous enough to detect the
faults in ourselves, examine them ruthlessly, face them coura-
geously and, indeed, pursue firmly the means of eliminating
them. We Must be resolved to grow out of our present imper-
fections. Let us walk out of them into an ampler field of fuller
living to Greater Joy. We Must .... We Must!
V edanta Sandes h

29
Jivanmukta
Wandering In
Himalayas

63

Rantideva

Excerpts from the Travel Memoirs of

Param Poojya
Swami Tapovanji Maharaj
 Jivanmukta
L et us remember the story of Rantideva. That
wealthy king gave away all his riches to the poor. When his wealth
was exhausted, he parted with his jewels and household utensils.
Then he began to distribute rice, ghee and other food stuffs. In
time, the food too was gone and king began to starve. For a full 48
days he went without food and became extremely feeble. Just then
a guest arrived at his house. It was a poor, helpless Brahmin, and
Rantidevas duty as host was to feed him. So with the greatest dif-
ficulty he procured a handful of rice, prepared a simple meal, and
fed the guest as well as he could. He was then preparing to swal-
low a morsal of food that had been left over, then another starving
brahmin made his appearance on the scene. Rantideva gave his new
guest half the morsel . Just at that moment, some huntsmen came
begging for food. He handed over to them the little food that re-
mained. Only a drop of water was left. Weakened by starvation and
perishing with thirst, the king was eagerly raising the cup to his
lips when he heard a piteous cry, Oh King, give me a drop of water
to wet my parched lips. It was an outcast who was was imploring
thw Kings maercy. At once the king poured out water for him, and
himself sank back fainting with hunger and thirst. It seemed he
would perish in a few minutes. But the benevolent ones are never
foresaken in their hours of need, for Lord Krishna ha pledged His
Word: Dear Son, never does a doer of good meet withan evil end.
(Bhagwad Geeta).
V edanta Sandes h

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 Jivanmukta
The Omniscient Lord Narayana was pleased with Rantideva and
granted his salvation. If the people of India remember they are
descendants of Rantideva, they will never allow the tradition of
selfless giving to die out. Charity to the poor is its own end. Give
for the sake of giving. Give it at the proper place, at the proper
time and to the proper person who cannot make any return. Such
liberality alone is sattwik. It is not charity to treat Lords or ones
own kinsmen to a sumptuous feast. He who offers a handful or
rice to satisfie the raging hunger of a poor man is a far more
charitable person that the royal entertainer of Lords and Kings.
He is the true Agnihotri (a Brahmin who regularly performs his
daily fire worship): he makes offering to the fire of humger in the
poor mans stomach.
V edanta Sandes h

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 V edanta Sandes h

33
Section
STORY

33
 Arjunas Chariot
T he chariot on which both, Sri Krsna and Ar-
juna, rode was donated by Agni (the fire-god) to Arjuna, and that
was indication that this chariot was capable of conquering all di-
rections, wherever it was drawn through out the three worlds.
This was the story behind the gifting of the chariot Once when
roaming in the Khandava Vana, Arjuna and Krishna met the god
of fire, Agni. Agni was in great hunger and needed to burn down
the entire Khandava Vana to quench his hunger. But Takshaka,
the serpent-king lived in the same forest and was a friend of In-
dras. So the latter brought down heavy rains to thwart Agnis
plans to burn the woods. Agni requested Krishna and Arjuna to
help him realize his goal. The three of them then invoked Varuna,
the God of the oceans, who blessed Arjuna with the Gandiva
the moon bow created by Brahma. In this way, Arjuna came into
possession of his famous bow. Agni also gave Arjuna an incan-
descent chariot with four horses yoked, and bearing a flag that
would one-day be occupied by Hanuman. Arjuna also obtained his
famous conch.
With Krishna using the Sudarshana Chakra, Arjuna and
Krishna waged a successful battle against Indra and helped Agni
burn down the entire Khandava Vana including all its demons
and evil spirits.
To please Agni, the fire-god, Krisna arranged to offer him
the Khandava forest. The Lord, asked Arjuna to burn down the
V edanta Sandes h

forest and would accompany him as his charioteer. Agni (the dem-

34
34
 Arjunas Chariot
igod in charge of the southeastern portion of the universe) was
so satisfied with the offering that he presented Arjuna with the
Gandiva bow, a team of horses, a chariot, two inexhaustible quiv-
ers, and armor. The Lords chariot, yoked with the horses named
Saibya, Sugriva, Meghapuspa and Balahaka. Srila Viswantha
Cakravarti quotes the following text of the Padma Purana de-
scribing Lord Krsnas chariot horses: Saibya was green like a
parrots wings, Sugriva yellow-gold, Meghapuspa the color of a
cloud, and Balahaka whitish.

Lord Hanuman meets Sri Krsna.

Lord Hanuman is Chiranjeevi one who lives forever. Thus even
as various eras passed by Hanuman was ever-present. He was also
told that Lord Sriram would reappear as Lord Krishna at a future
time. Thus Hanuman appears in the Mahabharata at two junc-
tures once to quell the pride of Bheema and the second time to
see Lord Krishna. We all know about the incident in which an ar-
rogant Bheema could not budge the tail of a feeble monkey (later
realizing that monkey is lord Hanuman himself) though he tried
with all his might. But the meeting of Hanuman and Arjuna is
quite interesting as well.

In an argument between Hanuman and Arjuna, Arjuna

claimed that he could reconstruct the bridge built by the Vanar
army during Lord Srirams war with Ravana using his archery
skills. Hanuman laid the challenge that if Arjuna could build a
V edanta Sandes h

35
35
 Arjunas Chariot
bridge that could withstand his weight, let alone an armys, then
he would be on the flag of Arjunas chariot in the war. But should
Arjuna fail it was decided that Arjuna would give up his life by
entering a pyre. Arjuna built a bridge in a jiffy and when Hanu-
man stepped on it the whole bridge collapsed, Arjuna, immensely
disappointed decided to end his life. At this moment Lord Krishna
appeared and asked Arjuna to build the bridge again. After Arju-
na rebuilt the bridge, Lord Krishna touched the bridge and asked
Hanuman to walk over it. Despite his best efforts Hanuman could
not break the bridge; at this instant Hanuman saw Lord Sriram
in Krishna and was overcome with emotion. He promised to aid
Arjuna in the war by being on the flag of Arjunas chariot, thus
stabilizing and protecting it.

Hanumanjis flag signifies sense control and mind control

that gives victory to the higher nature over the lower nature.

Arjunas Chariot bursts into flames

After the war was over Sri Krsna asked Arjuna to take
down the Gandiva and get off from the Chariot, as this is for his
good only. Arjuna did as he was directed. After this lord Sri Krsna
abandoned the reins of the steeds and dismounted himself from
the chariot as well. After Sri Krsna had dismounted from that
chariot, lord Hanuman that topped the mantle of Arjunas vehi-
cle, disappeared there and then. The top of the vehicle, which had
before been burnt by Drona and Karna with their celestial weap-
V edanta Sandes h

ons, the chariot with its quick pairs of steeds, yoke, and shaft, fell

36
36
 Arjunas Chariot
down, and reduced to ashes. Arjuna was amazed with this sight
and with folded hands he asked Sri Krsna on why the chariot has
been consumed by fire. Vasudeva said that the chariot was con-
sumed by diverse kinds of weapons. It was because He had sat
upon it during battle that it did not fall into pieces, previously
consumed by the energy of brahmastra, it has been reduced to
ashes upon his abandoning it.
V edanta Sandes h

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37
 Mission & Ashram News

Bringing Love & Light

in the lives of all with the
Knowledge of Self
V edanta Sandes h

38
 Mission News
Gita Gyana Yagna, Ahmedabad

by Poojya Swamini Amitanandaji

Gita Chapter 12 / Kathopanishad 2-3

V edanta Sandes h

17th - 22nd Nov 2017

39
 Mission News
Gita Gyana Yagna, Ahmedabad-2

Ram Krishna Kendra, Maninagar

Gita Chapter - 12
V edanta Sandes h

Kathopanishad 2-3
40
 Mission News
Gita Gyana Yagna, Jalgaon

P. Swamini Poornanandaji

Bhaj Govindam / Gita Ch - 9

V edanta Sandes h

24th to 30th Nov 2017

41
 Ashram News
Hanuman Chalisa Satsang: Nov 2017

by Poojya Guruji Swami Atmanandaji

Chaupayi - 22 Continues
V edanta Sandes h

26th Nov 2017

42
 Ashram News
Hanuman Chalisa Satsang: Nov 2017

by Poojya Guruji Swami Atmanandaji

Chaupayi - 22 Continues
V edanta Sandes h

29th Oct 2017 43

 Ashram News
P. Swamini Samatanandajis

Birthday Celebration - 15th Nov

Shri Gangeshwar Mahadev Abhishek

V edanta Sandes h

Blessings from P. Guruji

44
 Mission News
Gita Jayanti Mahotsav

at Agrasen Dham (Futi Kothi), Indore

Inauguration by Poojya Guruji

V edanta Sandes h

27th Nov 2017

45
 Ashram News
Gita Jayanti Celebration at Ashram

Chanting of Bhagwad Geeta Shlokas

Aarti of Bhagwad Geeta

V edanta Sandes h

Pravachan of Poojya Guruji

46
 Forthcoming Programs
4th-10th Dec 2017

GITA GYANA YAGNA@ Mumbai

Gita Chap-17 / Advaita Makaranda

Poojya Guruji Sri Swami Atmanandaji

21st-28th Dec 2017

GITA GYANA YAGNA@ Lucknow

Gita Chap-3 / Sadhana Panchakam

Poojya Swamini Samatanandaji

5th-12th Jan 2018

GITA GYANA YAGNA@ Baroda

Gita Chap-8 / Kathopanishad 2-1

Poojya Swamini Amitanandaji

15th-20th Jan 2018

GITA GYANA YAGNA@ Dubai
V edanta Sandes h

Gita Chap-1 / Kathopanishad 1-1

Poojya Swamini Samatanandaji

47
 Gita Gyana Yagna
@
Dubai
Poojya Swamini Samatanandaji
15th to 20th Jan 2018
V edanta Sandes h

48
48
 Celebrating
Silver Jublee of

25
Vedanta Mission, Mumbai

Special Functions

2nd Dec : Anand-Lahari

4-10 Dec : Gita Gyana Yagna
28th Jan : Prerna Talks
Speakers
Maj Gen GD Bakshi (Retd)
V edanta Sandes h

Dr Samvit
49
Patra
49
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Published by:
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Editor:
Swamini Samatananda Saraswati