Monthly eMagazine of the International Vedanta Mission

Vedanta Sandesh
July 2019

Year - 25 Issue 1
 Cover Page

The cover pages of the July 2019 issue of Vedanta Sandesh is yet
another awesome avian creation of God, and that also from the lovely &
divine state of Uttarakhand - called the Great Barbet. This photo was clicked
at Sattal by Poojya Guruji Swami Atmananda Saraswatiji in Mar 2019.

The Great Barbet (Psilopogon virens) is a resident breeder in the

lower-to-middle altitudes of the Himalayas. They are typically found in
broadleaf evergreen forests between about 2,000 - 8,500 feet. This is the
largest of all barbets. The name 'Barbet' is derived from the French word
'barbe', which means 'beard,' and in this context refers to the bristles which
fringe their heavy bills. The adult has a blue head, large yellow bill, brown
back and breast, green-streaked yellow belly and red vent. The rest of the
plumage is green. Both sexes and immature birds are similar.

The very sight of this bird in the wild is literally awesome. One keeps
on looking at the besuty & vivid colors of this bird. They have a dominating
presence. Looking at these birds one wonders how the great artist-like creator
has intricately designed each and every being of his awesome creation.

Om Tat Sat
V edanta Sandes h

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 CONTENTS Vedanta Sandesh
July 2019
1. Shloka 5

2. Message of P. Guruji 7-8

3. Sadhana Panchakam 9-14

4. Letter 15-16

5. Gita Reflections 17-22

6. The Art of Man Making 23-28

7. Jivanmukta 29-32

8. Story Section 33-35

9. Mission / Ashram News 36-51

10. Forthcoming Progs 52

11. Internat News 53

12. Links 54
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 Monthly eMagazine of the International Vedanta Mission
July 2019 : Year 25 / Issue 1

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
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 vkReSosna txRloZa
vkReuksU;é fo|rsA
e`nkS ;}n~?kVknhfu
LokRekua loZeh{krsAA
Nothing whatever exists other than the Atman: the
tangible universe is verily Atman. As pots and jars are verily
made of clay and cannot be said to be anything but clay, so
too, to the enlightened soul and that is perceived is the Self.

Atma Bodha - 47
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 Message
from
Poojya Guruji

25th Year of Vedanta Sandesh

It is a matter of great joy and satisfaction that from July 2019 issue of
Vedanta Sandesh, we are entering the 25th year of unhindered publication
of Vedanta Sandesh - the monthly e-magazine of the International Vedanta
Mission. This electronic monthly has been publishing inspiring articles on
Vedanta and Sanatan Dharma, along with news of the activities of Vedanta
Mission and Vedanta Ashram. Unlike other publications this is an adver-
tisement and sponsorship-free magazine. This is because it is not only an
electronic magazine not requiring any paper or posting charges, but also
reveals our selfless & charitable intentions of taking the message of Vedan-
ta freely to all sections of the society and the world.

The articles, layout, setting, designing and the subsequent posting

all have been an in-house effort by the tech-savvy Mahatmas of Vedanta
Ashram who just love to revel in the principles of Vedanta in one way or
V edanta Sandes h

the other. Technical challenges pertaining to Desktop Publishing or Internet

have been there, but they are taken as any other challenges and neces-

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 sary study of these matters is also done and used appropriately. Getting
softwares and then learning them is certainly a challenge, but thanks to
some of our devotees who help us get organized.

As we reach this milestone we experience the profound blessings

of Bhagwan Sri Gangeshwar Mahadev and I also commend the hard-work
and perseverance of our Ashram Mahatmas. It has not been a cakewalk
and for twenty five years is a long time. The magazine has been dot on
time, and the e-magazine is sent to all the subscribed members on 1st of
every month - freely. It has indeed been commendable and a matter of
great satisfaction.

I wish & pray that this spirit of sharing the tenets of Vedanta and
bringing about awareness of our activities continues unhindered in this
same creative way. We appeal to all our members to share this lovely, free
and inspiring publication with all their friends & relatives as much as they
can.

Sarve bhadrani pashyantu. Om Tat Sat.

V edanta Sandes h

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Sadhana
Panchakam

Introduction

Swamini Samatananda
 Sadhana Panchakam

I n the last edition we concluded with a
fundamental and yet very important text for all beginners of
Vedanta called ‘Tattva Bodha’. This was given to us by Bhag-
wadpaada Sri Adi Shankaracharyaji. Having concluded Tatt-
va Bodha we will go on to study yet another very important
Prakaran Grantha called ‘Sadhana Panchakam’, which is also
known as ‘Sopana Panchakam’. The beauty of this text is that
even though it is very brief, crisp and precise yet it paints in
front of us a complete journey from a Sadhaka to a Sidha.
From a student to a realized Man of wisdom.

This text is also gifted to us by the Revered Acharya

Shankara. In fact, this text was given to a group of Vedan-
tic Sadhakas during a very sensitive moment of Sri Adi Shan-
karacharyaji. It is said that when the Acharya was at the last
stage of his mortal body, his disciples requested him to give an
upadesha which summarised all Vedantic learning. The Acha-
rya had so far during his lifetime blessed all his disciples and
the world with a piece of very profound knowledge and com-
mentary on the Upanishads in depth, Srimad Bhagwat Geeta,
and a great number of Prakaran Granthas sharing the beauti-
ful knowledge of Vedanta. During his last moments, he sum-
marised the whole spiritual journey by explaining the role of
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 Sadhana Panchakam
all the sadhanas and their connection with the ultimate goal
of life which is awakening in the state of pure existence and
blissful Self. This was explained in compact 5 slokas with each
sloka explaining eight steps each of the various sadhanas lead-
ing to Self realization. These Sadhanas are in perfect sequence
and order of rising from one level to another level of spiritual
growth.

The Goal of Life and the Means:

In Sanatan Dharma Vedas are the only valid means of
knowledge. The Vedas reveal to us a goal that awakens us in
a state of Self-fulfillment. This, in fact, is our most naturally
desirous state and this is where every human being should be
reveling in an effortless way, but unfortunately, due to our own
ignorance and wrong notions, we are looking for it in the ex-
ternal world. It is the unbound compassion of our Scriptures
that introduce us not only to the ultimate goal of life but they
are also like a guiding light showing us the path that leads to
self-discovery. For any human being who wishes to tread the
path of spiritual evolution, the Vedas give us a wide and com-
plete spectrum of the entire spiritual journey which includes
fulfilling the four purusharthas (Dharma, Artha, Kama, and
Moksha). In this journey Moksha is discovering that blissful
nature of the Self which is complete, fulfilled, devoid of any
limitations of time and space and objects. Moksha is Self-Real-
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 Sadhana Panchakam
ization alone.

Self-realization or Moksha is realization of our funda-

mental nature and thereby as per that truth. Initially this is
veiled for every Jiva due to ignorance and misapprehension.
It is just like not knowing a rope as a rope and instead see it
as a non-exstent snake. The Jiva too is ignorant that he/she is
fundamentally pure infinite existence therefore goes on to im-
pose the dharmas of body, mind, and intellect on the Self. He
thus comes to see himself as a body, a mind, and an intellect.
Our gross and subtle body is a great gift of God, highly po-
tent yet it is just our limited faculty & instrument, not the real
me. Our identification with the body and its associated objects
in the world outside baselessly makes us feel limited and thus
puts us on an endless trip of seeking. Thus the scriptures are a
guiding lighthouse to show us the art of maneuvering amidst
the worldly objects and in and through this travel also come to
discover the Self. Our life progresses on the path of religion
and spirituality even as we live as a part of this world but this
is possible only when our guiding source of light are the scrip-
tures and the revered Acharyas who are a living embodiment of
knowledge.

The scriptures provide us a complete guideline of reli-

gious and spiritual evolution which is a journey through various
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 Sadhana Panchakam
sadhanas. These sadhanas and their connection with the ulti-
mate goal is thus the subject matter of this text called ‘Sadhana
Panchakam’. These sadhanas can’t be pursued as per one’s own
likes and dislikes. They have to be practiced under the guidance
of a Sadguru. Our spiritual journey involves two stages one
is preparing the mind for knowledge which involves various
sadhanas like karma yoga, japa, chanting, etc. and the second
is Shravan, manan, and nididhyasan which is a journey of pure
knowledge. It does not include any action or action-oriented
sadhanas. Thus this journey of spiritual evolution requires an
integrated approach where every sadhana has a specific role to
play in preparing the mind for knowledge. Therefore sadhanas
are not preference-oriented. It is only the Guru who can recon-
cile the role of a particular sadhana with the goal and as per
the compatibility of the sadhaka. Thus all sadhanas are high-
ly respectable. Shankaracharyaji was obviously able to see this
and thus gave us this beautiful text which comprises of an in-
tegrated approach involving all the sadhanas for our spiritual
upliftment.

‘Sadhana’ is a means which leads to the fulfillment of a

goal. Therefore although a sadhana plays a very important role
yet it is not the ultimate goal. There is a time when a sadhana
is pursued and there is also a time when we have to get off this
train and take up another means until we are ready to pursue
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 Sadhana Panchakam
the express highway of pure knowledge.

In this process, it is highly important that there is dis-

crimination, viveka of sadhya and sadhana. One should be clear
about the goal and the means to attain that goal, otherwise we
will end up just being a wanderer. Our goal is liberation here
and now. To realize a state of existence that is of complete
fulfillment within. To realize that karma is limited in time and
space and everything attained by karma is so momentary. For
such a sadhaka is written the ‘Sadhana Panchakam’.

With this introduction we can understand that the sub-

ject matter of Sadhana Panchakam is a complete overview of
the means leading to this goal. The Adhikari (the deserving
student) for this text is one who has this goal of knowing the
true nature of the Self that is Brahman and thus
getting liberated from eternal seeking. The
Prayojan (Objective) of studying the text is
moksha. The Sambandh (connection of means
to achieve the goal)is the practise of various
sadhanas in the first stage to purify the mind.
Once the mind is pure and ready for
knowledge then there is no role of ac-
tion thereafter. After that knowledge
alone is the only means to awaken into
the state of the Supreme Self.
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 Mail from
Poojya Guruji

Ultimate Goal of all - Aptakamata

Hari om !

Someone asked as to what is the ultimate goal of we human beings?

Well, I will try to answer this with reference to a mantra of Mundaka

Upanishad whose discourses are currently going on at Vedanta Ashram,

Indore.

Angira Rishi in his discourse to his student Shaunaka says in the third

chapter that every person is aspiring to attain a state he refers to

as Aptakamata, meaning a state wherein all ones desires have been as

though been taken care of and now there are obviously no desires what

so ever.

Even though every person is basically aspiring to attain that state of to-

tal fulfillment indicated by the word ‘Aptakamata’, however it is such a

tragedy that very rarely we are aware of such a goal, and even if we are,

then we are not aware of the ways & means of handling and fulfilling our

desires. No educational institutes enlighten us about these extremely

important & fundamental matters.

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 Broadly there are two prevalent means of handling the total fulfillment

and thus redundence of desires. One, lets fulfill all our desires and then

hopefully, one day they will not be there; two, dont let them raise their

heads and if they still do then just suppress them. Any serious obser-

vation will reveal that both these approaches are not effective & are

thus unvalid.

What Upanishad reveals is an altogether different approach. That ap-

proach is one of first trying to understand the various component in-

volved with the fulfillment of desires. There is me - a desirer, there is

the object of desire, and then comes about the so called desire. Exist-

ence of desire presupposes various notions about both the desirer and

the object of desire. It is these notions which are the root cause of

desires. The nature of our pre-suppositions about the desirer and the

object of desires is the root cause of our so called desires. To our sur-

prise we discover that our notions about these two fundamental compo-

nents are unvalid, and the resultant effect is an effortless absence of

desires - and the awakening into the state of Aptakamata. Think.

Lots of love & om,

V edanta Sandes h

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 Gita Reflections

rf}f) izf.kikrsu
ifjiz’usu lso;kA
mins{;fUr rs Kkua
KkfuuLrÙonf’kZu%AA
V edanta Sandes h

(Gita 4/34)
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 Guru-Upasadana
(rf}f) izf.kikrsu)
Swamini Samatananda

Understand that (which is to be known)by prostrating,

by asking proper questions, (and) by service.
Those who are wise, have the vision of the truth,
will teach you (this) knowledge.
(Gita : Ch-4 / Sh-34)
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 Gita Reflections
V yas Poornima or Sri Guru Poornima is the
most significant day in the life of every spiritual student. This
pious day most often falls in the month of July as per the Eng-
lish calendar. As per the Hindu calendar, it falls on the full
moon day of the month of Ashaadh. With this pious occasion
just around the corner let us take an opportunity to under-
stand the glory of this revered and divine relationship.

The ultimate goal of life is transcending the limitations of

time, space and object and awakening into that nature of the
real self which is limitless, self-effulgent and blissful. This
goal is realized only by means of knowledge because it is only
due to ignorance that one comes to see the self as a limited be-
ing who is constantly in search of fulfillment outside himself
in the objective world. In the fourth chapter, Bhagwan Krishna
gives a whole list of actions and religious practices one can
take up with an attitude of yagya bhava in order to evolve
spiritually. But at the same time, Bhagwan concludes the ses-
sion by saying that ultimately all actions and religious prac-
tices and sadhanas culminate in knowledge. This implies that
although different sadhanas have an important role to play in
our spiritual evolution, their role is limited to only bringing
about a pure mind. A mind that becomes free of various condi-
tioning, individual likes, and dislikes, is subtle and at peace with
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 Gita Reflections
the self. The scriptures strongly emphasize on mental purity if
in case one wishes to enter the portals of Vedantic knowledge.
But ultimately at the end of the day, it is only knowledge and
knowledge alone that opens the doors to liberation.

In this sloka which is taken from the fourth chapter of Sri-

madBhagwadgeeta Lord Krishna says that having purified
the mind by practicing yagya bhava in and through every ac-
tion and sadhana one must then be inspired for Gyan yagya.
The fire of curiosity needs no other means except a one to
one in-depth relationship between a teacher and his disciple.
Therefore once there is a burning desire for knowledge then
one must go in search of a Sadguru to attain that knowledge,
knowing which everything is known.

Having gone to a Sadguru Bhagwan Sri Krishna specifies three

very important means that form the platform of communica-
tion between a teacher and his disciple. In Vedic culture com-
munication between the Guru and his disciple is based upon a
very intimate one to one relationship. It is not a superficial re-
lationship as in today’s schools and colleges but it is the bond-
ing of two hearts where a very divine and in-depth commu-
nication will take place. A Guru is like a sculptor who chisels
on the raw stone of the disciple bringing out in him the divine
nature of Paramatma. But the roots of this beautiful relation-
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 Gita Reflections
ship is sowed and nourished by the surrender, service and an
intense desire to learn on the part of the disciple, who is then
blessed by the Guru with the sublime knowledge. Therefore in
this sloka, Sri Krishna very clearly gives three qualities which
a disciple must have in order to invoke knowledge from the
teacher’s heart. Sri Krishna says-’Go in search of a Shrotriya
Brahma nishtha Guru and prostrate at the Lotus Feet of the
Teacher, by prostrating (Pranipaten), by asking proper ques-
tions (Pariprashnena)and by serving the Teacher. Seeing these
qualities, the men of wisdom, who have a vision of the truth
shall teach you this knowledge.

Prostrating: Prostration literally means doing namaskar by

bowing down at the Holy Feet of the Guru. But the implica-
tions of this word is far more subtle than just a physical ges-
ture. It implies an attitude of surrender. I have found a Guru
and now I am ready to surrender my ego and do all that it
requires to gain this knowledge.

Pariprashnena: By asking the appropriate questions at the

appropriate time with the right attitude. Knowledge in San-
atan Dharma is not imposed as do’s and dont’s, but it is the
only unique religion where knowledge is imparted through
question & answers, reasoning, and logical understanding. No
Upanishad is sighted without any questions humbly raised by
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 Gita Reflections
a curious student. But one must keep in mind that questions
should never be an attempt of ego satisfaction but they should
be a desire to sincerely enquire into the truth.

Sewaya: By serving the Guru. As discussed spiritual knowl-

edge is imparted from one heart to another. It is a communica-
tion between the teacher and taught. Communication is fruitful
only when there is a mental and intellectual bond between two
people. And ‘Sewa’ Service of the teacher is the best means to
build this bond. Sewa involves keeping aside one’s individual
likes and dislikes and doing everything that the Teacher ap-
preciates. It is a means of knowing one another. The teacher
gets to know the student and the student to feels a sense of
compassion of the Divine one leading someone from darkness
to light. In this manner having won the heart of the Teacher
by dedicated service and sincere desire to learn then any Guru
will thus be more than happy to bless the student with this
subtle knowledge.

Thus Sri Krishna says the Guru will give you Upadesha-knowl-
edge. He is a Tattva Darshi. He not only has the knowledge
of the scriptures but also knows the art, the methodology of
passing on the knowledge to his disciples. Such wise men are
what the scriptures call as Shrotriya Brahmanishtha Acharyas.
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 - 16-
The Art Of Man Making
How to Act ?

P.P. Gurudev
Swami Chinmayanandaji
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 The Art of Man Making
W hen once we have accepted the
logic that for self-improvement, for Vasana-purgation , we must
plunge into activity, there is the question, ‘What is the right
activity?’ According to the Geeta, all activities are noble and
great if we act in the right mental attitude. If the attitude is
wrong even the most ennobling divine act of devotion or char-
ity is of no consequence. When the attitude is correct, even the
act of killing is noble and divine (tasmaat uttishtha kaunteya
yuddhaaya kritanishchaya)

This is rational and logical. Even our secular law books accept
this principle. It is the motive that decides whether one is guilty
of murder or culpable homicide not amounting to murder.

After giving the mystical and material arguments for the una-
voidable necessity for action. Krishna feels that Arjuna is get-
ting ready to accept the advice. ‘Therefore, arise, O son of Kun-
ti, determined to fight.’

There must be right mental adjustments to bring out the best

efficiencies in the man of action and also to bring about his
Vasana-purgation. Then alone can a sense of peace come to
well up in his heart. This is the true reward of all right activi-
ty-else man will feel smothered by the weight of work and its
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 The Art of Man Making
endless, soulless drudgery of mundane activities.

The fatigue of activities, the monotony in doing things, the

boredom in serving great undertakings is some of the tear-
less sorrows against which modern youth is revolting today all
over the world. Any work will have its weariness, exhaustion,
monotony, and boredom anywhere and at any time under any
circumstances.

Our age seems to be experimenting with the kind of environ-

mental circumstances under which work can endanger a joy,
a satisfaction, an uplifting exhilaration in man. This is a false
pursuit, a wrong line of investigation.

Krishna advises Arjuna, *In perfect physical, mental and intel-

lectual equipoise, not upset by pleasure or pain (intellectual),
gain or loss (mental), success or failure (physical), you must
engage in battle. Why so? For then you will incur no sin.

‘Sin’ is the negative Vasana that is left over by wrong thought or

action, which later on expresses to give the sinner his sorrows.
Thus all Vasanas are ‘sis’. If the doer has rendered himself im-
pervious to all physical, mental and intellectual onslaughts, if
he is no more conditioned by them and so has risen above them,
t such an individual his actions can create no Vasanas. To act
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 The Art of Man Making
with such inner poise is to invoke within us a cleaning light of
joy-a benign grace of fulfillment.
The moment Krishna talks of Karma, Arjuna, a student of Ve-
dic texts, understands it as the ritualistic ‘service’ of the Lord.
To make it clear that this is not what he means, Krishna em-
ploys almost a new term: Buddhi-Yoga. Communication of ide-
as is difficult because the listener interprets the words of the
speaker according to what the listening mind has heard before.
By this Buddhi-Yoga, one can snap the Vasana bondages and
release oneself to be supremely free. And when you act there-
after, it is but a play’; a motiveless ‘sport’; mere self-expression
in sheer gay abandon.

Since we are in present condition are whipped up by our pas-

sions and desires and must necessarily act, the Lord advises
us how we should act in the world and discharge our worldly
duties.

To work alone is your privilege; never to the fruits thereof.

May you not be a mere producer of fruits of action-nor be
you tied to inaction. Let us work; let us discover the joy in per-
forming them for itself. Let our actions be inspired activities.
To act is a right divinely-bestowed uppon us, but nature has
not made us masters of the rewards we seek. Surely we are
free to undertake great endeavors and pour out our best efforts
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 The Art of Man Making
into them, seeking and discovering the joy in the actions them-
selves, a satisfaction that we are striving in the right direction.
But whether we gain our goal immediately or afterward, or at
all, is not within us or our control. These musings should not
be our anxiety-they are idle dissipations that will puncture our
efficiencies and flatten our abilities to serve in our chosen field.

If we are not to be anxious for the reward, then shall we remain

idle and inert, decaying in inactivity? Krishna anxiously warns
against it.

Let us choose an inspiring goal and ‘be up an doing’ with a

spirit of dedication to our goal in life. In his inspired enthusi-
asm, Krishna cries out (samatvam yoga uchyate) Equanimity
within is the highest spiritual Yoga. *Renouncing attachment,
keeping yourself in balance both in success and in failure, act
diligently in all fields-this poise inaction itself is Yoga. Thus
in the Geta, Yoga is an integrated healthy living, including in
it all the passions and lusts for life-well regulated. **Far more
ignoble is desire prompted action than desireless and selfless
activity; seek your refuge in mental peace; those who seek re-
wards are l indeed ever wretched. For why should one worry
over the unborn future and become inefficient in the present?

People assume that Yoga-spiritual seeking-means renounc-

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 The Art of Man Making
ing all contacts with the world, retiring into some forest hill-
top, subsisting upon roots and berries, spending one’s time in
self-abnegation and physical torture. In the Geeta, however,
mental tranquility towards all the varied happening around is
‘Yoga’ (samatvam yoga uchyate) nay, Yoga is dexterity in action
(Yogah karmasu kaushalam)

The young are always full of energy is ambitions, plans, and vi-
sions, which are prompted by their own individual vasanas. To
act accordingly without mental agitations, efficiently, allowing
no fears of failure to dissipate their vitality is in itself Yoga.
For an integrated mind-intellect sees clearly, judges rightly,
consequently achieves the most.

Young man! the Geeta is not meant for the old, the decaying
and the dying; it is meant for you who are on the threshold
of life, bubbling with enthusiasm to plunge into the field of
achievement, to struggle to strive, to sweat, to succeed. At least
for three years learn to live serving all, in a spirit of honest and
full dedication, and in all your activities-even as insignificant
as eating or bathing-bring all your efficiencies, to make them
better, and always beautiful. Such a life is the true preparation
for a dynamic spiritual life. This itself is Yoga (samatvam yoga
uchyate).
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Jivanmukta
Wandering In
Himalayas

78
Trilokeenath

Excerpts from the Travel Memoirs of

Param Poojya
Swami Tapovanji Maharaj
 Jivanmukta
T he priest of the temple was a Buddhist
Lama. He was a married householder. It was his wife who took us
around and helped us to conduct the worship in the proper way.
The form of the beautiful image, the things used for worship,
and the mode of worship were exactly like those in Tibetan tem-
ples. There was only one difference: in Tibet, along the route to
Kailas, the images of Buddha were usually made of bronze; here
it was of marble. The Lama and his wife conduct the worship
and perform the circumambulation here without taking off their
curious footwear made of leather and woolen cloth and reaching
up to their knees. Such customs may appear to us rather odd, if
not despicable, but they are universal in Buddhist countries in the
upper regions of the Himalayas. The temple of Trilokeenath is
situated within the Himalayan state called Champa.

I was lodging on the first floor of the priest’s house, in solitude,

apart from the other sadhus. Sadhus were permitted to stop at
the house for any number of days, but householders were allowed
to do so only for a day or two. Only a small number of sadhus
from Buddhist countries like China and Tibet, and a still smaller
number of Hindu monks from India, visit this almost inacces-
sible temple. At the time of our arrival, a few Buddhists Lamas
were camping on one side of the temple. The Buddhist Lamas
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 Jivanmukta
conducting their bhajan on one side to the accompaniment of
the damru and the drum, and the Hindu sadhus singing their
hymns and blowing their conch shells on the other, inspired me
with deep devotion.

Near the temple was situated a small village consisting of a

few houses. It was the seat of a local potentate called Rakur Sa-
hib. I was told that he enjoyed certain rights, not only over the
temple but also over the outlying areas. The local people, there-
fore, styled him “King”. At the time of my visit to the temple,
he was laid up with rheumatism. One evening I visited him in
the company of a sadhu, as he had indicated an eagerness to
see me. He was resting on the upper floor of his palace. Being
unable to raise himself from where he lay, he greeted us with
folded hands and asked us to sit near him. His servants were
engaged at that time in manufacturing a sort of wine from rice
that was a popular drink among the local people.

A pious man devoted to sadhus, the king spoke to me at length

from his bed in idiomatic Hindi. He told me that he was, like his
ancestors, a Hindu by faith, and a Kshatriya by birth. His forefa-
thers had immigrated into the region, about 150-200 years ago.
Then the land was inhabited by a race of man-eating giants. It
was his ancestors who got rid of them from the region.
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 Then the king expressed his satisfaction at meeting me. He ex-
plained how the grace of Trilokeenath used to draw Mahatmas
to the spot, and the inhabitants of that remote mountain region
were thus blessed from time to time by the visits of Holy men.
It was clear that the local population was at one time Hindu,
but by long contact with Buddhists, they had come to adopt the
Buddhist way of life.

We were provided with the necessary provisions from the pal-

ace and other sources. The sadhus cooked their food and fed me
too. I passed three or four pleasant days here in the contempla-
tion of the Lord. My heart was charmed by the natural beauty
of the Trilokeenath plateau, surrounded by bare or snow-cov-
ered peaks and deep blue deodar forests.
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 STORY
Section
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 Mahakaleshwara

L ord Shiva’s Swayambhu (Self- Generated)

Linga as Mahakaal on the banks of River Kshipra is a unique
specimen of Jyotirlingas maintained on Tantrik Principles.
The mythological background of the Temple related to a pious
Brahmana well versed in Vedas and Sciptures who gave birth
to four highly learned sons named Deva Priya, Priyamedha,
Survita and Suvrata. A demon called named Dushana lived on
a nearby hill Ratnamala who could not tolerate the very con-
cept of Vedas and their applications and particularly hated the
Brahmana brothers and on one day along with his co-demons
encountered the brothers while they were engrossed in an ‘Ab-
hisheka’ to the Mahakaala Linga. As the demons surrounded
the Brahmana brothers and were about to kill them, there was a
frightful and reverberating roar of ‘Humkaara’which instantly
exterminated the killer demons. The Brahmana brothers pros-
trated gratefully before the Linga and recited soulful stotras
and Maha Kaala made his unique appearance and intensified
their Tri-Kaala pujas which were continued from generation to
generation. The experience of early morning ‘Bhasmabhishek-
as’ with the bhasma / ash of the first dead body of Ujjain as
purified appropriate Mantras with the Sacred waters of River
Ksdhipra continues to be awe-inspiring till date! Ujjain, the
V edanta Sandes h

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 Mahakaleshwara
erstwhile Capital of Avanti has a glorious past as it was ruled
by Mauryas and Guptas, especially by Vikramaditya and his
renowned ‘Nava- Ratnas’ or the Nine Gems of Poets especially
of Kalidaasaa, Vetala Bhatta and Varahamihira; his step broth-
er Saint Bhartuhari who spurned on Kingship is still reputed
for Bhartruhari caves as one went inside beyond a point would
never return! Kala Bhairava Idol in the Temple in the vicinity
of the Caves accepts half of any intoxicating liquor and leaves
behind as a ‘Prashad ‘ or return of the Offerings. Ujjain is one
of the Seven Illustrious ‘Mukti Sthalaas’ or Salvation Places in
Bharat, besides Ayodhya, Mathura, Haridwar, Varanasi, Kan-
chipuram and Dwaraka.
V edanta Sandes h

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 Mission & Ashram News

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 Ashram News
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Editor:
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