Monthly eMagazine of the International Vedanta Mission

Vedanta Sandesh Oct 2019

Year - 25 Issue 4
 Cover Page

The cover page of the Oct 2019 issue of Vedanta Sandesh is one of the
most beautiful bird of India - the Himalayan Monal (Lophophorus impejanus).
It is also known as Impeyan pheasant, and is a bird in the pheasant family,
Phasianidae. It is the state bird of Uttarakhand, India. It is also the national
bird of Nepal, where it is known as the Danphe.
It is a relatively large-sized pheasant. The adult male has multicoloured
plumage throughout, while the female, as in other pheasants, is more subdued
in colour. Notable features in the male include a long, metallic green crest,
coppery feathers on the back and neck, and a prominent white rump that
is most visible when the bird is in flight. The tail feathers of the male are
uniformly rufous, becoming darker towards the tips, whereas the lower tail
coverts of females are white, barred with black and red. The female has a
prominent white patch on the throat and a white strip on the tail. Monal is
found in the higher reaches of the Himalayas. This photo has been taken
from our Bird Groups in Facebook and commend the photographer for this
amazing pic.
These amazing fauna help us see & feel the existence of their awesome
creator everywhere. Om Namah Shivaya.

Om Tat Sat
V edanta Sandes h

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 CONTENTS Vedanta Sandesh
Oct 2019

1. Shloka 5

2. Message of P. Guruji 7-8

3. Sadhana Panchakam 9-12

4. Letter 13-14

5. Gita Reflections 15-19

6. The Art of Man Making 20-24

7. Jivanmukta 25-27

8. Story Section 28-30

9. Mission / Ashram News 31-40

10. Forthcoming Progs 41

11. Links 42
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 Monthly eMagazine of the International Vedanta Mission
Oct 2019 : Year 25 / Issue 4

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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 mikf/kLFkks·fi r)eSZ%
vfyIrks O;kseoUeqfu%A
loZfoUew<ofÙk"Bsr~
vlDrks ok;qoPpjsrAA
Though he lives in the conditionings (Upadhis), he, the
wise one, remains ever unconcerned with anything or he may
move about like the wind, perfectly unattached.

Atma Bodha - 52
 Message
from
Poojya Guruji

Education & Intelligence

Good education is of paramount importance. It helps open up vistas
for people not only in their worldly endeavors but also awakens on the
secrets of things which transcend our perceptions. Good education alone
channelizes the people of any society into positivity, enthusiasm & creativ-
ity to make their lives & also the world in which we live a better place.

There are various objectives of education. Firstly it helps us to be

aware of our various faculties & their potentials; it helps us to be properly
aware of the world in which we live in, it helps us to be sensitive to the
beauty around, and also make us aware of the potential negativities in us.
There is imparting of information gathered by millions of people at different
times & places in different fields. It makes us be holistically more aware
and awakened. However, the most important aspect of good education is
to invoke the intelligence in human beings. This aspect is so important that
V edanta Sandes h

without this human beings will simply become a pathetic machine.

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 Beauty of man as compared to all the other beings is only in his
potential intelligence. It is with this alone we can thereafter understand
everything else in a much better way, and also be good, efficient and con-
scentious people of the society. There is an old saying that ‘Vidya Dadati
Vinayam’ meaning truly knowledgable people are very humble, thoughtful
and caring. By proper intelligence we can see the truth of everything and
moreso about our own Self. The great Vedic masters discovered that the
truth of every person is the timeless truth of the whole world. That which
helps us to wake up to this fact alone is true education.

Today education has just become a means of somehow getting jobs.

With the whole web of Internet the information of various field is at the tip of
our fingers but the main question is whether the people using them are still
seekers or are living like masters. May we have our priorities right and work
to make our children intelligent and awakened people, and also IT savvy.
We realize the main objective of the famous Gayatri mantra which says
Dhiyo nah prachodayat - May our intellect be awakened and be intelligent.

Sarve bhadrani pashyantu. Om Tat Sat.

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 Sadhana
Panchakam

- : 3: -
V edanta Sandes h

Swamini Samatananda
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 Sadhana Panchakam
S angati : In this beautiful text of Sadha-
na Panchakam Shankaracharyaji speaks of a journey that begins
from being introduced to the Vedas to realizing the ultimate truth
of the Self. He guides us into this divine journey through 40
steps. These 40 steps are the different sadhanas a sadhaka has to
practise in a manner that one sadhana prepares him for the next
one, helping him evolve spiritually, slowly and steadily. Although
the knowledge of the self as being Brahman is just like lighting
a lamp which is only a matter of realization, but this realization
must precede a practice of a number of sadhanas which actually
prepare our mind and intellect for this phase of knowledge and
realization. Hence the need for this journey.

In the previous section we looked upon the second step

of the various sadhanas which was performing the duties as or-
dained by the Vedas. Now having understood the nature of the
duties that the Vedas prescribe the Acharya reveals the attitude
with which we must perform our duties or any of our actions. So
now the Acharya goes on to say:

rsus'kL; fo/kh;rke~vifpfr%
Make every action be worship of God
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 Sadhana Panchakam
Worship God, and not only worship God in a temple, but
worship God with all those actions prescribed by the Vedas. With
this suggestion here the Acharya is expanding our vision of Puja.
Generally puja is always associated with performing a ritual in
a temple outside or at home. But here the Acharya is expanding
the whole practise of worship spreading it out from our temple
to all the actions that we perform in every moment of our life.
This implies that worship is not just a physical activity but it is an
attitude that must be inculcated in every action that we perform.
It is an attitude which Bhagwan Krishna speaks of in the Gita
as Yagya Bhava. Once this attitude of worship is practised and
inculcated in everything that we do, then every action becomes a
yagya, a pooja. Such is the magnanamous beauty of this attitude.

Initially puja begins as a practise of rituals. But then the

scriptures reveal that God is not just limited to a particular idol
or diety in a temple, but God is Ishvara who pervades the entire
creation and thus whatever we do is a worship unto Ishvara in his
entire creation. The only thing that the scriptures specify is that
we offer all those karmas which are as per our varna and ashram.
As per our state and as per our inclination. We all live in a par-
ticular stage of life as a student, as a householder, a vanaprasthi
or sannyasi. This is our ashram. At the same time each one of us
also has a particular inclination in the work field as a Brahman,
Kshatriya, Vaishya or Shudra. This our Varna. This may be trans-
lated in various fields in today’s context. The Acharya says that
consider our Varna and ashrama as a script given to us by God.
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 Sadhana Panchakam
He is the director of our lives. He has given us this life, an incli-
nation, and various situations as well. One must feel privileged to
make every action as a puja, as we are the chosen ones for what-
ever plan God has given us.

Pooja is an expression of our love and service:

In a pooja we do that which our ishta devata likes, keeping
aide our personal likes and dislikes. This is an expression of our
love. What ever God likes is my love too. And that which is not
the will of God is my humble acceptance. This implies that situa-
tions are given by God and we have the freedom to perform to the
best of our ability. In spite of any challenges, whatever we do, we
do it with all our heart and soul, with full dedication and integra-
tion. With this art of performing actions the icing on the cake is
that we do it selflessly, without any conditional prayers at the Feet
of the Lord where love and worship for God is unconditional, not
like a business transaction. There is no worry about the future
or anxiety towards the fruit of actions. There is a deep
sense of faith towards the plans of God. This is real
surrender and true worship. This is worshiping God at
all times.

This attitude of making every action a wor-

ship is what is called as Karma Yoga in the Gita.
All such yogis perform actions in this manner
to bring about the purification of the mind,
thus opening the doors of the inner self.
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 Mail from
Poojya Guruji

AI and its consequences

Hari om.

Recently I had a visitor, a smart & highly educated young man who

was working in the field of standardisation of Artificial Intelli-

gence researches. We had a lovely discussion on various aspects.

One of his worries was how the AI is slowly overtaking our various

systems and processes, which may possibily make even the jobs of

various people redundant, and may become our controller too. He

gave the example of Cambridge Analytica and how data mining and

its analysis was used to manipulate electoral processes and thus

could potentially control the economies and policies of the most

powerful nations of the world.

Well, we all need to salute the power of human intelligence and see

that it alone has created the AI systems. There are always good

& bad uses of any technology, but just because few people some-

where have been found to use some technology for their own petty

ends doesnt mean the tech should be condemned. What is required

is the proper use of all tech. Like the nuclear tech it can be used
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for the betterment of world and can also become a terrible disas-

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 ter when it is in the hands of petty people.

We need to remember that AI is a human creation and shall always

be managed by some humans somewhere. However, it is also a fact

the most of the people of the world are too conditioned and thus

not intelligent, and thereafore can be managed by AI - just to

make their lives better. I basically see the powerful AI tech as

a potential tool to make our lives more efficient & better. It can

even be a ruler of the majority of the people by managing vari-

ous systems, but really speaking it will just help us to transcend

all political and nationalistic boundaries to help manage the world

more efficiently. With the existing fragmentations of the various

kinds in the world it is the science which can provide a means to

manage all in the most intelligent ways. Those who are not intelli-

gent are anyway managed by some people somewhere, and all these

can potentially be managed by AI, but those who are intelligent

will manage this very AI. So the crux of the issue is to invoke our

own intelligence and competencies in a much better & faster way.

Thereafter alone there shall be no fears.

Best Wishes.
V edanta Sandes h

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 Gita Reflections

;tUrs lkfRodk nsoku~

;{kj{kkafl jktlk%A
iszrku~ Hkwrx.kka’pkU;s
;tUr rkelk tuk%AA
V edanta Sandes h

(Gita 17/14)
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 The Threefold Reverance
(;tUrs lkfRodk%------)
Swamini Samatananda

Saatvik people worship the Gods, Rajasik (people) the yakshas and rakshasa,
others tamasik people worship ghosts and bhutaganas.

(Gita : Ch-17 / Sh-14)

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 Gita Reflections
A Man’s life is driven by his faith or his Shraddha.
As is his Shraddha so is the Man. This is what Bhagwan Sri Kr-
ishna says in the Seventeenth chapter of the Gita. Shraddha can
be defined as that what I consider to be right in my belief and
understanding. A person’s Shraddha can be understood by the
motivations and attitude with which a person performs any kind
of activities or sadhanas. As is the Sraddha so are his inclinations
and so are his priorities. Thus faith is a very important criteria
when we need to inderstand our own mind set or the mind set of
another person. In worldly language we judge someone as ‘good
or bad’ or ‘right or wrong’, but in the language of the Gita the pa-
rameters of understanding a person’s mind set is based upon his
Faith, as Bhagwan in the Seventeen Chapter calls it the ‘Shrad-
dha’ of a person. Such is the significance of this criteria of faith
that an entire Seveteenth chapter of the Gita has been dedicated
to this subject. It is the Shraddha of a person that gives direction
to his life. But this Shraddha is not a general term, Shraddha is
categorized on the basis of the three gunas that is Sattvik, Ra-
jasik and Tamasik Shraddha. In the Seventeenth chapter Sri Kr-
ishna the Lord goes on to reveal different ways and means as to
how one can understand the Shraddha of a person, wheather it is
Sattvik, Rajasik or Tamasik. A person’s goals, his aspirations, his
lifestyle, role model, food habits, all such aspects of life reveal the
Shraddha of a person.
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 Gita Reflections
In this sloka Bhagwan reveals one of the most important means
to recognise a person’s Shraddha which is by knowing who is
reverential for a particular person. Who is his diety of worship.
Whom does he look up to for his strength in various situations,
his values, his knowledge, and his inspiration. Who so ever is a
person’s diety of worship, reflects in his Shraddha as being Sat-
tvik, Rajasik or Tamasik.

Bhagwan Krishna goes on to say when there is a predominance

of Sattvik Guna then we have reverance for Ishvara, Devatas,
or divine people who reflect values and knowledge of the Scrip-
tures. Sattvik deities are those who bring about good values and
knowledge. They inspire us to live a life of righteousness and
also help us to evolve spiritually. By worshipping divine powers
or even divine people whom we can see in our day to day life like
our parents and teachers we will ultimately be directed on a path
of righteous living and constant spiritual growth. We will be in-
spired to live a life which is selfless and dedicated to serving one
and all.

At another level when a person’s Shraddha is Rajasik he will wor-

ship demi Gods like Kubera and all similar to him like the wealthy
and the powerful one’s. These are people who are extremely am-
bitious people who aim for great amount of wealth and status. By
worshipping such powers they will indeed be blessed by materi-
alistic things in life. In fact, such is the trait of the Rajasi ones
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 Gita Reflections
that they may appear to be great devotees of Ishvara and will be
visiting temples regularly. They will be offering pujas regularly,
and also doing great tapas but the motivation behind everything
is that they wish to be blessed by material gain in return. Unfor-
tunately their relationship with God is also like a business trans-
action. They will make huge offerings to the Lord only to assure
their happiness and security in return. This is Rajasik Shradha.

Thirdly we have people who’s Shraddha can be categorised as

the Tamasik Shraddha. People with a tamasi shraddha have great
respect for evil forces like ghosts and spirits as God calls them
Bhutas and Pretas. They have respect for taantrik vidyas and peo-
ple who will conduct such black magic. The motivation of these
people too is evil. They will not work for the betterment of their
own pottentials and life but they will do all kinds of evil things
to bring down another person. They aim to achieve their goal by
hook or by crook.
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 - 18-
The Art Of Man Making
The Logic of Self-Control

P.P. Gurudev
Swami Chinmayanandaji
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 The Art of Man Making
I n every religeon the prophets and seers
and men of wisdom seem to have a unanimous conformity
when they proclaim the need for sense-control in the seeker. In
this age of permissiveness, our youth revolts against this, very
openly and vociferously, and every generation must have felt
this curb as an infringement upon their freedom and liberty.

We are tempted to argue that if nature has given us these urg-

es, why should we curb them? When was there a time in the
world, when there was no indugence? The only difference is
that in the past it was all hush-hush, while today our youth has
learnt to indulge in the open. Such arguments are raised by the
weak and the cowardly who feel that the urges are overpower-
ingly strong in them and they dare not challenge their uprise.

True. These urges were always with us. Nature gave them to
us. But to conquer and rise above them is to advance to the next
stage of our evolution. The fishes were (and are) swimming in
water, but the evolver fish decided to adventure forth and try
to come out. It became the amphibian, and in its further evo-
lutionary stages, the bird and the mammal. This is the story
of our evolution. If your arguments be true, the adventurous
progenitor of us all, that heroic fish, must have been a fool! No.
These arguments to be heard, and seriously to be considered,
they must have more pith and greater depth.
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 The Art of Man Making
Self-control is not practised to kill the indviduality in us, but to
add to its tempo in performance, to its daring in vision, and to
its brilliance in achievement. The energies dissipated through
the senses are conserved in the man of self-control and are
channelised into creative fields of nobler undertakings. His
memory and judgement improve, his powers of willing and de-
ciding are expanded, and his dynamism in the field of activity
is hieghtened.

When Krishna portrays such a man as unaffected by good or

evil, he feels that Arjuna might find it difficult to concieve at all
such a state of existence. A sceptic, the Pandava Prince, may
even ignore the entire discourse as an impractical dream of an
idle visionary.

‘How does he sit?’(Kimaaseeta) was one of the questions of Ar-

juna , who wants to know how the Man of Perfection will be-
have in the midst of the tempting objects of the world outside,
without being ambushed by them. A sensuous man can never
understand that there is at all a possibility of living in self-con-
trol. There are people who even consider it as an expression of
immaturity or under-developent, or even a mental perversion.

Before we actually take up for study Krishna’s own words, let

us review the scheme of perception by which we come to cog-
nise and experience the world around us. We percieve objects
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 The Art of Man Making
through our sense-organs; the eyes see forms and colours; the
tongue tastes, and the skin feels, touches and sensations.

But we also notice that the sense organs cannot register per-
ceptions of their respective objects unless the mind is acting
behind them. For example when your mind is immersed in
study or in work, you may not hear....feel heat or cold... nor
see someone passing by. Or when you are asleep, there is no
perception of objects due to the non-availability of the mind.
So the mind functioning through the sense-organs percieves
sense-objects. At present we have no control over the outgoing
mind and in this extrovertedness we live to exhaust ourselves
in a life of mere sense-grabbing.

Now Krishna says *When man can like a toroise that with-
draws all its limbs, totally withdraw the senses from their ob-
jects, then he is a man of steady wisdom. The example is very
vivid and expressive. A tortoise on its slow move, brings out
its head, its four limbs and tail so long as it feels it is in a safe
place. But when it feels even a suspicion of danger, it immedi-
ately withdraws them into the shelter of its shell-fortress, with
perfect ease and spontaneity.

The Man of Perfection disciplines himself so well that the

six factors with which he perceives object after object -the five
sense organs and the mind-are all entirely under his control.
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 The Art of Man Making
They play in the field of sense-objects and at the slightest ap-
prehension of temptation, he can, at will, easily withdraw the
mind and the senses from their objects. Ths ease is not with us
now, so we fall a prey to their enchantments and lengthening
tragedies.

To reach a state of soveriegn freedom, to live in the world,

but not be of it, ever at will, enjoying the gradeur of beauty
in it, but not falling a victim to its hallucinatons and magical
enchantments is the goal of all spiritual life.
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 Jivanmukta
Wandering In
Himalayas

81
Trilokinath

Excerpts from the Travel Memoirs of

Param Poojya
V edanta Sandes h

Swami Tapovanji
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 Jivanmukta
R amapura is a beautiful little town or an
overgrown village. It is the seat of the Raja of Vishire, a small
Himalayan State, as welt as its capital. After travelling two or three
days from Kullu, one has to cross a mountain covered with formi-
dable forests for at least ten miles. In the chill of the early dawn I
entered the forest at a leisurely pace. The tall trees that grew dense
in the region were covered with a luxuriant growth of climbers and
creepers. The whole place was dark and grand, ringing with the
shriU sound of cicalas. The forest did not frighten me ; it filled me
only with a sense of pleasant wonder. A well trained and controlled
mind stands a man in good stead better than armies. It saves him
from cowardice as well as perils. My mind was well disciplined and
fortified by meditation on God, and by the exhilarating enjoyment
of Nature. So it was free from all pranks and caprices. On reaching
the top of the mountain I rested there for a while and entered into
a state of samadhi in the midst of such natural, Divine loveliness
Bears and such fierce wild beasts might have been prowling about
the place, but 1 never met them. As I made my way down the moun-
tain, I came across several villages. Travelling thus for five or six
days I arrived at Ramapura safely. I spent two or three days there
pleasantly, drinking the holy water of the Satadru (Satlej) which
flows out of Lake Manasa, bathing in the sacred river and worship-
ping at various shrines A beautiful Buddhist temple in which a light
was kept perpetually burning, attracted my attention. Attached to
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the temple was a Buddhist library I visited the temple once or twice

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 Jivanmukta
and worshipped Lord Buddha A Buddhist lama who was the head
of the library, accorded me a friendly welcome and showed me
a number of rare books We discussed many things about Bud-
dhism From Ramapuram a good road leads up to Tibet along the
bank of the Satlcj and so traders with their merchandise, often
travel this way from the plains of Hindustan.
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 STORY
Section
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 Bhima Shankar
L ocated in the Ghat Region of Sahyadri
Hills near the head of the Bhima River that merged with River
Krishna too, Bhima Shankara Jyotir Linga was stated to have
materialised on its own as Maha Deva killed Demon Bhima the
son of Kumbhakarna, the brother of Ravanasura. Demon Bhi-
ma wished to avenge the killings of his father and King Rava-
na by Shri Rama and secured the boon of invincibility against
Devas and other Beings from Brahma by the dint of extreme
penance. Besides dislodging Indra and Devas from their Seats
of Power, the Demon Bhima provoked Maha Deva as the De-
mon tormented his devotee a staunch Shiva Bhakta named
King Kamarupeshwara insisting that instead of worshipping
Shiva the Demoon should worship him instead. As the Demon
was about to destroy the Shiva Linga worshipped by the King,
Mahadeva appeared and sliced the demon’s head and the sweat
from Shiva’s forehead while killing the demon turned into a
water flow since called Bhima River. The Jyotir Linga manifest-
ed as a powerful representation of ‘Ardha Nareeswara’ bestow-
ing proof of fulfilment of devotees who throng the Temple in
large crowds especially on Mondays and Shiva Ratris. As in re-
spect of Ujjain, the Swayambhu Linga here too is set at a level
lower than the normal Ground. The Bhima Shankar Temple is
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 Bhima Shankar
also stated to have ben associated wirh the killing of Tripura-
suras and there was a manifestation of Devi Parvati in a Place
nearby as Kamalaja since Brahma worshipped her.

Another version from the Koti Rudra Samhita of Shiva Pu-

rana indicated Dakininam BheemaShankara as the slayer of
Bhimasura and that Bhima Shankara’s Temple was situated at
Kamarup (Assam) on Bhimapur Hill where King Sudakshina
was saved and the Jyotir Linga was consecrated as Shiva Ratris
were celebrated with tremendous pomp and show with great
fervour. Yet another version stated that Bhima Shankar Jyotir
Linga appeared as a Swayambhu at Kashipur near Nainital
which was chronicled as the Dakini Country where Bhima of
Pandavas married a Dakini woman named Hidimba and there
too there was a Jyotir Linga as Swayambhu.
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 Mission & Ashram News

Bringing Love & Light

in the lives of all with the
Knowledge of Self
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 Mission News
Gita Gyana Yagna, Lucknow

By Poojya Swamini Amitanandaji

Gita Chapter 12
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16th - 22nd Sept 2019

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 Mission News
Gita Gyana Yagna, Lucknow

By Poojya Swamini Amitanandaji

Gita-12 / Kena 3&4

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16th - 22nd Sept 2019

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 Mission News
Gita Gyana Yagna, Lucknow

Poojya Swamini Amitanandaji

Kenaopanishad - Chap 3 & 4

V edanta Sandes h

16th - 22nd Sept 2019

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 Mission News
Gita Gyana Yagna, Mumbai

Poojya Swamini Samatanandaji

Gita Chapter 17
V edanta Sandes h

18th - 22nd Sept 2019

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 Mission News
Gita Gyana Yagna, Mumbai

by Poojya Swamini Samatanandaji

Gita Chap - 17
V edanta Sandes h

16th - 22nd Sept 2019

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 Mission News
Gita Gyana Yagna, Mumbai

by Poojya Swamini Samatanandaji

Gita Chapter 17
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16th - 22nd Sept 2019

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 Ashram News
TNV Book Release Program

The Book ‘Birds of Indore’ released

Avian Vibhootis - ebook to Bhalu Mondhe

V edanta Sandes h

3rd Sept 2019

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 Ashram News
Hanuman Chalisa Satsang: Sept 2019

Bhajans / HC Chanting & Pravachan

Pravachan was on Chaupayi 35

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Last Sunday, 29th Sept 2019

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 Ashram News
Hanuman Chalisa Satsang: Sept 2019

Bhajans / HC Chanting & Pravachan

Pravachan was on Chaupayi 35

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Last Sunday, 29th Sept 2019

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 Forthcoming VM Programs
20th Oct 2019

HANUMAN CHALISA SATSANG @ Indore

from 6.30 PM @ Vedanta Ashram

P. Guruji Swami Atmanandaji

1st - 6th Nov 2019

VEDANTA CAMP@ Indore

Natak Deep (Panchdashi-10) /Gita Chap - 7

P. Swamini Amitanandaji

19 th - 25th Oct 2019

GITA GYANA YAGNA @ Jalgaon

Gita Chap 13 / Mundakopanishad 1-1

P. Swamini Poornanandaji

16 th - 23th Nov 2019

GITA GYANA YAGNA @ Ahmedabad

Gita Chap 15 / Mundakopanishad 1-1

V edanta Sandes h

P. Swamini Amitanandaji

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 Visit us online :
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Check out earlier issues of :

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Visit the IVM Blog at :

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Published by:
International Vedanta Mission

Editor:
Swamini Samatananda Saraswati
V edanta Sandes h

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