You are on page 1of 54

Vedanta Sandesh

Monthly eMagazine of the International Vedanta Mission

May 2019

Year - 24 Issue 11
Cover Page

The cover pages of the May 2019 issue of Vedanta Sandesh is of a


beautiful creation of God - the lovely Brown-fronted Woodpecker (Male).
Poojya Guruji clicked this awesome photo at Sattal in Uttarakhand in March
2019 during his two days visit to the lake district of North India.
The Brown-fronted Woodpecker is also called as Brown-fronted Pied
Woodpecker, and its scientific name is Dendrocoptes auriceps. It is a species of
bird in the family Picidae. It ranges across the northern regions of the Indian
subcontinent, primarily the lower-to-middle altitudes of the Himalayas, and
is thus found in the entire Himalayan range - from Afghanistan to India,
Nepal, Pakistan and Bhutan.
Brown-fronted Woodpecker is a medium-sized, pied woodpecker
with yellow crown. White-barred (rather than spotted) back. Its underparts,
are prominent black, it has a moustache extending to breast, and has black-
streaked white underparts. The vent is deep pink. In male the forecrown is
brown, which has a shiny yellow in the centre, red in the lower crown, and
black in the rear neck. In female whole crown is plain yellow.
Looking at these birds one wonders how the great artist-like creator
has intricately designed each and every of his awesome creation.

Om Tat Sat
V edanta Sandes h

2
ñ
CONTENTS Vedanta Sandesh
May 2019
1. Shloka 5

2. Message of P. Guruji 7-8

3. Tattva Bodha 9-15

4. Letter 16-17

5. Gita Reflections 18-22

6. The Art of Man Making 23-28

7. Jivanmukta 29-31

8. Story Section 32-34

9. Mission / Ashram News 35-51

10. Forthcoming Progs 52

11. Internat News 53

12. Links 54
V edanta Sandes h

3
ñ
Monthly eMagazine of the International Vedanta Mission
May 2019 : Year 24 / Issue 11

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
ñ
LFkk.kkS iq#"kon~HkzkUR;k
Ñrk czãf.k thorkA
thoL; rkfRods :is
rfLeu~ n`"Vs fuorZrsAA
Brahman appears to be a ‘Jiva’ because of ignorance,
just as a post appears to be a ghost. The ego-centric-indi-
viduality is destroyed when the real nature of the ‘Jiva’
is realized.
Atma Bodha - 45
V edanta Sandes h

6
ñ
Message
from
Poojya Guruji

Get Knowledge, Live Knowledge



Those people are indeed blessed ones who realize that there is nothing
wrong with the world but just in us, which needs some correction. In us also the
body with its various faculties of sense-organs, mind and intellect are also basi-
cally awesome. There is nothing wrong in any faculty and capacity. Everything
is a great blessing. The only problem is our understanding, or let us say our mis-
understanding about various fundamental things of life. These people alone be-
come jignyasu - inquisitive aspirants, who wish to study shastras and thus come
to realize the different or let us say the valid & right way of looking at ourselves
and the world. These people dedicate themselves to study the shastras.

Vedic shastras are one of the greatest blessing of entire mankind, and
its is the result of our punya karmas that we get an opportunity & inclination to
study them. Majority of the people the world over do not even get this opportunity
to know the alternative way of looking at ourselves and the world. A Vividisha
Sanyasi keeps aside all his or her worldly responsibilities, relationships and con-
ditionings and devotes to the study of Vedantic scriptures. In this we first need to
intellectually appreciate the whole philosophy, called darshan shastras. They are
called darshan shastras, because they give us a drishti of looking at the world.
V edanta Sandes h

This is called Sravana, and it implies the discernment of the purport of the scrip-

7
ñ
tures. The message of the scriptures is that we are not basically a small & limited
manifestation of life, but the life principle as such. This life principle is life per se,
meaning, of the nature of Consciousness. The Upanishad thunder - Ayam Atma
Brahma, meaning, the fundamental truth of everyone is one, infinite, limitless and
imperishable consciousness. This is an amazing eye-opener, this is an identity
which we never ever imagined, nor we were ever told anything like that. We were
always told that we are an individual, a unique manifestation, a special creation
of God, but nevertheless, an individual. So now all what is hereby required is to
negate this worldly identity and wake up to our real truth. This alone is the nature
of sadhana hereafter.

Intellectual appreciation of the purport of scriptures is a great step forward,


one of the greatest blessing on earth, but obviously this is not enough. What is
required next is the displacement of our earlier identity with all its notions and
perceptions, with our new found wisdom. Mukti of freedom does not come with
intellectual appreciation, but by living it every moment of our life. We were earlier
living as a seeker, a literal pauper, now we have to live as a fulfilled one, master,
in fact as someone who is the very substratum of the whole universe. It is as
though Brahman has willingly taken up a human form. This alone is the door to
freedom. So we first need to get knowledge, and then live that knowledge. Aim for
the best, aim for biggest.

Sarve bhadrani pashyantu. Om Tat Sat.


V edanta Sandes h

8
ñ
TATTVA
BODHA

Jivanmukta goes beyond grief

Swamini Samatananda
Tattva Bodha

T he last section of Tattva Bodha concluded with


understanding how a Jivanmukta transcends the different types
of karmas. We saw that the identification of the Self with the
‘Doer’ alone is the cause of all actions and Self knowledge not
only negates this identification of the Self with the doer but
reveals the very existence of the Doer as an imaginary limited
entity born of ignorance and misapprehension. Awakening to
the limitless and timeless nature of the Self unravels an ex-
istence that is self-contented and thus the limited enjoyer and
doer is negated. With the doer negated all the karmas too are
negated lock stock and barrel. Inspite of living in this world no
karmas-sanchit, prarabdha or agami karmas touch a liberated
person. Thus we saw how a Jivanmukta transcends all these
karmas.

In this concluding section of a Jivanmukta, the Acharya ex-


plains how a man of wisdom having attained knowledge of the
Self, crosses the ocean of samsara and awakens in the blissful
nature of Brahman. The acharya also gives validations from
Shruti and Smriti grantha’s.
V edanta Sandes h

10

ñ
Tattva Bodha
rFkk p vkRefor~ lalkja rhRokZ czãkuUna
bgSo izkIuksfrA ^rjfr 'kksda vkRefor~*
bfr Jqrs%A
“In this way, the jivanmukta blessed with self-knowledge, goes
beyond all seeking and transmigration, and awakens to the
state of infinite bliss.

Tatha Cha Atmavit


The word ‘Atma-vit’ means a person who has the knowledge of
his or her self.

Here one must understand that it is not only a man of wisdom


who has knowledge of the Self. Every person has direct knowl-
edge of his self. The Self is never completely unknown to any
one. All human beings and animals have awareness of the ex-
istence of the Self. For example I know that I exist, I dont have
to ask my neighbour to confirm my existence. Secondly even
if I don’t have valid knowledge about who I really am,I still
have some knowledge about my self, even though it may not
be valid knowledge. I know that I am a human being, a man
or a woman, a housewife or an officer. The self is never com-
pletely unknown. In fact first there is self-consciousness and
V edanta Sandes h

11

ñ
Tattva Bodha
then we become conscious of the world. First I am conscious
of the self and then everything that is connected to the Self,
our goals, our happiness, our sorrows etc. Our individual likes
and dislikes vary depending upon our thoughts and desires, but
the basis of all these thoughts depend on our consciousness of
the Self. In this manner everyone has some self-knowledge,the
only issue is what ever I understand my self to be today is not
my real identity. My understanding of the self is like seeing
a snake in a rope. In dim light I see something long on the
ground and I imagine it to be a snake and once I have imagined
it to be a snake rest everything will follow suit, fear of death,
fear of seperation from the family etc. But everything is based
on imaginary perception, it does not hold any truth. Very few
people in the world know the real nature of the Self. The real
nature of the Self is self-revealing, self-effulgent and bliss. The
real nature of the self is being timeless and limitless, but due to
our erroneous perceptions we end up concluding that I am this
body, mind and intellect and extend this identification with our
worldly roles, our relationships, our achievements and failures.
This is only a result of our ignorance and wrong understand-
ing. Once we are convinced that this is what I am then the jour-
ney of eternal seeking begins and this is what the scriptures
call as ‘Samsara’. It is only when a sensitive person realizes
his folly of reaching no where as far as contentment is con-
V edanta Sandes h

12

ñ
Tattva Bodha
cerned and only when he realizes the limitations of all worldly
experiences that he questions his own convictions and looks
for an answer in the scriptures at the Feet of a Master. Going
through the journey of self-discovery a spiritual aspirant ne-
gates all misapprehensions which veil his very own nature and
with valid knowledge he directly comes to see for himself that
he is the limitless, self-effulgent and blissful self. Such a person
with direct knowledge of the Self is called here as ‘Atma-vit’.
He alone is the Jivanmukta.

Samsaram teertva:
With this self-realization the Atma-vit crosses the ocean of
samsara. As we have seen ‘samsara’ means ‘endless seeking’.
Samsara is a result of our false imposition of reality on that
which is unreal, just like a thirsty man superimposes the exist-
ence of water in a mirage reflection as he goes through a dry
desert area. It appears as if just a little more of walk and I will
be tasting sweet water on my lips, but it becomes an endless
journey of seeking. This endless journey of a Jiva is stopped
the moment one comes to see the real as real and the illusory as
illusory. Thus the Acharya here says that an Atma-vit with his
self-realization goes beyond eternal seeking and transmigra-
tion and revels in eternal bliss.
V edanta Sandes h

13

ñ
Tattva Bodha
Brahmanandam iha eva praapnoti:
The word ‘Brahmananda’ implies the bliss of being Brahman,
your true self. A Jivanmukta awakens in the state of uncon-
ditional bliss, Brahmanandam. Here bliss is not an experience
with an experiencer and an object of experience, there is no
seeker and sought but it implies that an Atma-vit is bliss by
nature. The duality of seeker and sought is dissolved and what
remains is pure limitless eternal bliss.

Tarati shokam atmavit iti shrute:


The Acharya finally quotes the Vedas-the Shruti saying that a
person who has realized his true nature-the Atma-vit, he goes
beyond grief. The word ‘Shoka’ means grief. Grief is an ex-
treme state of helplessness and suffocation when a person feels
hopeless, depressed and despondent and is unable to take any
decision to come out of this choking situation. A Jivanmukta
rises above such grief although as every human being he may
go through various ups and downs and so he may also feel pain
and sorrow for others, but that pain and sorrow is a sign of
being sensitive towards others and a desire to compassionately
help someone come out of his painful situation.But he never
grieves in any situation or gets shattered by any situation so as
to feel hopeless and indecisive. Inspite of being sensitive he is
untouched by adversities and goes beyond all grief.
V edanta Sandes h

14

ñ
Tattva Bodha
This statement is directly quoted from the Shruti granthas,
the Upanishads. Shruti is vedic knowledge which has been
passed on by word of mouth and listening from one student
to another. It is the only valid means of knowledge where God
is the first Guru who revealed this knowledge to a deserv-
ing Muni in the state of contemplation and meditation, who
then passed on this knowledge by karna parampara from one
knowledgable sage to another in the tradition of knowledge.
V edanta Sandes h

15

ñ
Mail from
Poojya Guruji

Why always speak the Truth


Hari om !

Nice and important question which concerns so many people.

The very question implies that many a times speaking untruth may bring

about various worldly benefits. Tax evasion, hiding some sin, falsely

aiming for respect etc. Yes, in all such cases some benefits may accrue,

however, one needs to be also aware of what all detrimental conse-

quences it braings about. Thereafter, we can weigh the pros & cons and

decide on which path we need to tread - truth or false.

Speaking lies implies that we know some fact, but due to whatever rea-

sons feel complelled to consciously present it falsely. This is what lies is

all about. Now, what happens is that we create divide in our own minds.

One aspect knows one things while the other has different compulsions

and presents it otherwise. So we have in effect divided our own mind.

A-mind, and the B-mind. This is called split mind. The consequence of

this is that initially the the B-mind dominates and A-mind is made sub-

servient & secondary. In due course of time this A-mind keeps getting
V edanta Sandes h

subservient and becomes weak. Truth is that which the A-mind learns,

16
ñ
but has become weak. The B-mind alone rules the roost. This second

aspect is propelled by worldly considerations, which many a times maybe

baseless, nevertheless, we keep patroning it and it becomes stronger &

stronger. This mind alone represents our whims & fancies, which obvi-

ously have never been thought-out.

The consequence of this is that in such a scenario, whatever we learn,

whatever we resolve to do, shall never be implemented, and we shall

be doomed to suffer the consequences of a thoughtless mind. This is

a sure-shot prescription to failure in life. Here is a weak person, inca-

pable to living as per ones wisdom & resolve. It is indeed pathetic. So

by resorting to lies we may appear to have become a beneficiary, but

in reality a step which makes us weak and incapable of living as per our

wisdom & resolve is basically the most terrible loss which we can inflict

on ourselves. So please think carefully on both the pros & cons and then

do what you consider to be truly beneficial.

Lots of love & om


V edanta Sandes h

17
ñ
Gita Reflections

u }sf"V vdq’kya deZ


dq’kys ukuqlTtrsA
R;kxh lRolekfo"Vks
es/kkoh fPNéla’k;%AA
V edanta Sandes h

(Gita 18/10)
18
ñ
18
Lakshanas of being Sattwic
(u }sf"V vdq'kya deZ------)
Swamini Samatananda

A Sattwic person is one who does not have any aver-


sion to any so-called unpalatable act; nor has any at-
tachment to any pleasurable act. Such a tyagi, is very
clear convictions and always lives as per that.
(Gita : Ch-18 / Sh-10)
V edanta Sandes h

19
ñ
19
Gita Reflections
S angati: In this sloka from the 18th chapter
Lord Sri Krishna paints a picture of a saatvik tyagi, a Karma
yogi who has performed actions without the desire to fulfill his
ego and has given up attachments to the fruits of actions and
is now ready to persue the path of discrimination. The more
a person is enveloped by his desires, in that proportion he is
sullied by raag and dvesha. On the other hand to the extent a
person sincerely performs his nitya and naimittik karmas to
that extent he purifies his mind of raag-dveshas. Having thus
purified his mind such a person is now ready to do the atma
and anatma viveka. He slowly evolves spiritually ultimately
awakening to the glorious truth of the Self. Thus in this sloka
Bhagwan Krishna speaks vividly of such a Saatvik renunciate
and his state of mind.

To understand this sloka we will first look into the attributes


of a Saatvik Tyagi which has been explained in the second line
of the sloka. Thus we will first look into the second line of the
sloka.

Tyaagi sattva samavishto:


Let us see ‘Tyaagi’ first. A tyagi here implies a karmayogi who
has performed his actions selflessly. He has performed all the
actions of his varna and ashram with an attitude of service,
with a sense of gratitude and without any attachment towards
V edanta Sandes h

20
ñ
20
Gita Reflections
the fruits of his actions and yet very deligently. He has consid-
ered performing actions as a service to God. He feels grateful
and honoured to have been blessed by the privilege to serve
God in the form of any situations given to him. Thus, his mind
has become predominantly saatvik. It is a pure mind. Thus Sri
Krishna says the mind of such a person is sattva samavishto, it
is a purified mind with all divine qualities.

Medhavi:
Here is a karmayogi who has sharpened his mind and intellect
by being in the field of action with sensitivity, love and integ-
rity. He has thus been blessed by an intellect that is medhavi
that is a mind which is extremely sharp, subtle and sensitive. A
student who has a sharp mind and can absorb the implications
of the scriptures is known as a Medhavi. Sri Krishna also calls
this medhavi student as chhinna samshayah.

Chinna samshayah:
True to the Upanishadic statements ‘Pareekshya lokaan kar-
ma chitaan Brahmanaha...’ a sattvik tyagi has experienced the
world nicely and has undoubtedly realized that the world is
like a dream. It does not have any real existence, neither is it a
real source of joy. One cannot attain that state of fulfillment
in spite of experiencing the best of pleasures in this world.
The world true to its nature is dream like, ephimeral and mor-
tal. This is a very significant realization. One must understand
V edanta Sandes h

21
ñ
21
Gita Reflections
here that the spiritual seeker pointed out in this sloka is not a
person who has gained direct knowledge or awakened to the
truth of Brahman. In fact in the statement of Brahma satyam
Jagat mithya he has so far discovered ‘Jagat mithya’, the illusory
nature of the objective world. Regarding this there is no iota of
a doubt that the world is illusory in nature. Thus the sloka says
he is ‘chhina samshayah’. This realization raises a question on
the convictions of all such people who live with the conviction
that the world is true and that we will gain contentment some
day through some experience. This is not so.

Na dveshtyakushalam karma kushale naanushajjate:


When one realizes that the world and its experiences are not
real and therefore need not be given undue importance then all
palatable and unpalatable situations are taken with a pinch of
salt. One is free from any sense of like or dislike towards all to-
wards the entire spectrum of all situations, actions and experi-
ences. Raag-Devesha or likes and dislikes are always a result of
a conditioned mind. A mind that believes the world and all its
experiences will give me fulfillment and thus imposes a sense of
reality on it. A Sattwik Tyagi is free from such conditionings
and therefore he is free from likes and dislikes towards conven-
ient or inconvenient situations.
V edanta Sandes h

22
ñ
22
- 14-
The Art Of Man Making
Re-educating The Heart

P.P. Gurudev
Swami Chinmayanandaji
V edanta Sandes h

23
ñ
The Art of Man Making
T he processes of personality reconstruction
falls under two definite schemes: 1-The re-education of the in-
tellect in the right values of life, and 2-Re-allign the mind to
function without its particular sentiments, hungers, predjudice
and patience veiling the true face of the problem.

Of these the first scheme is taken up in the second chapter of


the Geeta, and the very opening words of the Lord help us to
disect life and see through the viscera of its eternal changes,
the permanent, abiding truth, the beginningless reality.

This is a staggering statement which rings almost a false phi-


losophy to the muddled mind of Arjuna. *You are a grieving
over things you should not grieve over; for the wise grieve nei-
ther for the dead nor for the living.

To grieve is to feel helplessly unhappy at the decay of things


which we have not the power to stop-and this grief is suicid-
al, in as much as it benumbs our abilities, weakens our daring,
dries up our courage, and saps up all hopes and joys. The real
wise, who have realized the eternal reality behind all phenom-
enal changes, grieves not at the decay and death of the finite of
the mortal. We do not condole every evening the death of the
V edanta Sandes h

24
ñ
The Art of Man Making
day, for we know that the sun has not really ‘gone’, that it will
rise again in the east in another twelve hours! We do not grieve
for each wave that dissolves its form-we know that nothing has
really ended when a wave ‘dies’. Those who have realized the
truth eternal and blissful, have no sorrow for the ‘change’ they
percieve in the phenomenal world of happenings.

Krishna tells Arjuna quite plainly, “Never was there ever a time
when you, I or these Kings were not; Nor will ever a time be
when they will cease to be.” The endless parade of things and
beings issues forth from the womb, clash, grapple, embarras,
play and then sink to be formless and nameless in the graves of
their death. This is ever taking place in the infinite consciousness
and the many varied manifestations but its all expressions. Waves
arise, they play and die away but the ocean ever remains the same.

So death actually makes no difference. Just as we march from


childhood to youth and then to old age, so too, we move from
one body to another-therein the wise do not falter. As we grow
from childhood to youth, the childhood playthings, the child-
hood body and its relationships, even its environmental and sor-
rounding-all changes. So too, when youth ends with advancing
ago, the vigorous body and its daring fields of activity all slip
by. Yet something in us has perpetuated itself through child-
V edanta Sandes h

25
ñ
The Art of Man Making
hood, youth and old age. I was child then I become a young
man, and I am old-this “I” the subject seems to have remind
changeless-all through the various changes-all along the entire
life’s passage.

This I, the ego, remains the same even after death to express
itself in yet another embodiment, in yet another environment,
to exhaust its remaining vasanas, to fulfill its desires, to live
out its urges and patience. There is a perfect continuity for the
individual ego even after death.

Therefore, Krishna indicates how we should live our lives. Only


when the senses contact their sense-objects do we have expe-
riences of heat and cold, pleasure and pain, they all have a be-
gining and an end: they are impermanent’ they are finite. Bear
them nobely, O Bharata. Joys and sorrows are all responses of
the mind to the conducive and the non-conducive world around
us. They are but mental reactions-thoughts. Learn to be ob-
server of these emotions rather than identiy with them. Stand
apart-be aloof in yourself-be just an uninterested witness to
the tumults of the mind in action. This attitude gives poise
and balance. An individual who has developed in himself both
equipoise and balance within is a seeker who is fit to have the
highest expression in meditation.
V edanta Sandes h

26
ñ
The Art of Man Making
When one thus lives through life holding himself in unbro-
ken peace and tranquility within, functioning as a witness of
the turmoils all around him, the existing vasanas get exhaust
without producing and more new vasanas. Where vasanas are
reduced, the mind gains more and more equipoise. Naturally,
deeper meditation is now possible for such a purified mind,
which then realizes an immediate experience-that by which
all these is pervaded-know for certain to be the indestructible.
None can destroy this immutable. This is the Self and God
head.

To see this immutable in the midst of all mutations and to act


in the field of change is to incure no more any ‘impressions’,
such a man even while actng acts not. His actions are mere
movements of these limbs . For, subjectively, he does not get
entangled in newly generateted chain of vasanas. This infinite
consciousness glimmering through the ever perishing layers
of matter-the body-the mind-the intellect equipments-is not
involved in the changes, The ocean is not born, nor grows, nor
rolls, nor dies, when a wave rises, swells plays and then tumbles
to become the ocean again.

If thus the infinite knows no decay, what then is the phenome-


nal of death that we constantly observe all around us. Just as a
V edanta Sandes h

27
ñ
The Art of Man Making
man removes his old clothes and wears new robes , so too the
individual ego throws away worn out bodies and enters new
ones. It is the mind intellet in us that throws away the present
body and so its present relationship - and rise to put on again
the most appropriate body in the most cunducive environment,
so that it may exhaust its most predominant and compelling
vasanas. In all these changes, which are only for the individual
body, mind intellect equipment, which together we may call as
our ‘fool kit’. The infinite is ever changeless and immutable. It
knows no decay.

The mind and intellect, “the fool-kit”, in its totality in here called
the ‘heart’ by us, and its re-education consists in imparting to
a new vision and a total understanding of the world around it,
along with its own place in the total scheme of things, beings
and happenings around. To understand that behind the beneath
lies a total play of change is the immutable reality, unaffected
by anything including death and destruction, is to gain a new
vision into the secret of living.
V edanta Sandes h

28
ñ
Jivanmukta
Wandering In
Himalayas

77
Trilokeenath

Excerpts from the Travel Memoirs of


Param Poojya
Swami Tapovanji Maharaj
Jivanmukta
A t day break we set out again. Five miles from
Lotu, at a place called Thanthi, we came across the confluence of
the Bhaga and the Chandra. It is from this point that the river
is called Chandra Bhaga. The famous temple of Trilokeenath is
situated on her bank. Seven miles from Lotu is a village called
Jatuma. As our path gradually descened into the low-land in a
north-westerly direction, the temperature rose steadily and the
very nature of the landscape changed. Up to this spot I had
been enjoying the sight of the high chain of mountains, bare,
snow-covered, and alluring with their purple hue. Beyond Jatuma
the beauty of the mountain scenery underwent a change. Trees
appeared along the route, leading up to extensive and dense for-
ests. On the way we reached another village called Throtu, seven
miles from Jatuma. Seven miles further on was Trilokeenath, our
destination. At about 11 A.M. next day we entered the holy place
with deafening cries of “Trilokeenath ki Jai”.

It is light of the sun and the moon that lights all the beauty of
nature. That light is percieved by the eye. The eye itself recieves
the ligh because of the mind. The mind functions because of the
inner spirit. But for the mind, the I cannot function; But for the
spirit, the mind cannot work. Without the reflection of the spirit,
the inner mind cannot make the I take in the impression of any
V edanta Sandes h

30

ñ
30
Jivanmukta
object. (Hari naam kirtan)

Thus it is clear that it is the inner spirit that is at the root of


all beauty. A man’s highest state in the jnana samadhi, in which
he enjoys total identification with that spirit. Compare with
that state, all action and inaction are petty and insignificant.
Yet, forced by inherited tendencies, even the enlightened ones
are drawn by God into the vertex of worldly activities. When
an enlightened one is awakened by God from the high state of
samadhi in which there is no conscious of the body and the
sense, and when the body and the sense begin to function again,
person still continues to enjoy the state of atma samadhi. In its
fight of such activities, the enlightened one does not swerve
from the state of atma samadhi. That is why this weak body has
been engaging itself in the difficult work of mountaineering.
Even the bitter experiences of the journeys, I have found the
joy of the Self.
V edanta Sandes h

31

ñ
31
STORY
Section
V edanta Sandes h

32
ñ
32
Somnath Jyotirlinga

T h Somnath Temple Jyotirlinga is situated


at Somnath Patan (the south coast of Saurashtra), near Veraval
in (Prabhas Kshetra) Kathaiwad district in Gujarat. Somnath is
considered to be the first of the 12 Jyotirlingas of Shiva and is
a revered pilgrimage center in India.

Legend of Somnath Jyotirlinga Temple

The Skanda Purana, in a chapter on Prabhasa Khanda, de-


scribes Somnath. Legend has it that Shiva in the previous ae-
ons was referred to as Mrityunjaya, Kaalagnirudra, Amritesa,
Anamaya, Kritivasa and Bhairavanatha at Somnath.

Legend has it that the Kalabhairava Shivalinga (Bhairavanatha)


at Prabhasa was worshipped by the moon, and hence Shiva here
is referred to as Somnatha. The Skanda Purana describes the
Sparsa Linga of Somnath as one bright as the sun, the size of
an egg, lodged underground. The Mahabharata also refers to
the Prabhasa Kshetra and the legend of the moon worshipping
Shiva.
V edanta Sandes h

33
ñ
33
Somnath Jyotirlinga
Legend goes that the moon was married to the 27 daughters
of Daksha Prajapati. He was partial to Rohini, his favorite and
neglected the others. An angered Daksha cursed him to wane
into nothingness. A disturbed Chandra, came down to Prabhasa
with Rohini and worshipped the Sparsa Linga of Somnath after
which he was blessed by Shiva to grow and shine in the bright
half. As the moon regained his light here, this town came to be
known as Prabhasa. Bhrama, one of the trinity, installed the
Bhramasila, and paved way for the construction of the temple.
V edanta Sandes h

34
ñ
34
Mission & Ashram News

Bringing Love & Light


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

ñ
35
Ashram News
Hanuman Chalisa Satsang: Apr 2019

jke jlk;u rqEgjs iklk----

guqeku pkyhlk & pkSikbZ u- 32


V edanta Sandes h

28th Apr 2019


ñ
36
Ashram News
Hanuman Chalisa Satsang: Apr 2019

jke jlk;u rqEgjs iklk----

guqeku pkyhlk & pkSikbZ u- 32


V edanta Sandes h

28th Apr 2019


ñ
37
Ashram News
Hanuman Chalisa Satsang: Mar 2019

jke jlk;u rqEgjs iklk----

guqeku pkyhlk & pkSikbZ u- 32


V edanta Sandes h

28th Apr 2019


ñ
38
Ashram News
Hanuman Chalisa Satsang: Mar 2019

jke jlk;u rqEgjs iklk----

guqeku pkyhlk & pkSikbZ u- 32


V edanta Sandes h

28th Apr 2019


ñ
39
Mission News
Satsang at Kandhari’s

Lovely Bhajans

Followed by an enlightening Pravachan


V edanta Sandes h

Prasad for All


ñ
40
Mission News
Satsang at Kandhari’s

Lovely Bhajans

Followed by an enlightening Pravachan


V edanta Sandes h

Prasad for All


ñ
41
Mission News
Satsang at Vallabh Nidhi, Juhu

Welcomes by Bakuleshbhai

Program began with lovely Bhajans


V edanta Sandes h

Talk on Sraddha by P. Swamini Samatanandaji


ñ
42
Ashram News
Sw Asangananda Leaves for Russia

After 100 days of stay at Vedanta Ashram

Devoted time in Gyana, Bhajans & Sewa


V edanta Sandes h

See-Off at Indore Airport - 23rd April 2019


ñ
43
Ashram News
Sakshi leaves for Secunderabad

Completed a Three years Vedanta Course

Did lovely Sewa at Gangeshwar Mahadev Mandir


V edanta Sandes h

22.4.2019
ñ
44
Mission News
Hanuman Jayanti Visits

P. Guruji had darshan of Varad Hanuman

At Charchit Apparels Factory, Indore


V edanta Sandes h

19th Apr 2019


ñ
45
Mission News
Hanuman Jayanti Visits

Balvir Hanuman Mandir, Nayapura, Indore

P. Guruji / Amitanandaji / Poornanandaji


V edanta Sandes h

Sw Asngananda / Bharat Raikwar


ñ
46
Mission News
Hanuman Jayanti Visits

Chanted Hanuman Chalisa

Distributed Books & Prasad


V edanta Sandes h

Udainagar Road - 19th April 2019


ñ
47
Mission News
Visit to House & Factory of Sunil Garg

Had Bhiksha at the residence

Lovely Family
V edanta Sandes h

19th April 2019


ñ
48
Ashram News
Blessings to Charchit & Nidhi Garg

6th Marriage Anniversary

Respects to P. Guruji and Ashram Mahatmas


V edanta Sandes h

23rd April 2019


ñ
49
General News
Visit to Kheoni Wildlife Sanctuary

An MP Govt managed WLS, in Dewas Divison

Three hours drive from Indore


V edanta Sandes h

Three Ashram Mahatmas / Neena Bhatnagar


ñ
50
General News
Visit to Kheoni Wildlife Sanctuary

Saw lot of Birds and Animals

Various types of Deers / Jackals


V edanta Sandes h

2-3 April 2019


ñ
51
Forthcoming VM Programs
9th May 2019

SANKARACHARYA JAYANTI @ Indore

on 6.00 PM, Vedanta Ashram

P. Guruji / Ashram Mahatmas / Devotees

19th May 2019

HANUMAN CHALISA SATSANG @ Indore

Monthly Satsang at Ashram

P. Guruji Swami Atmanandaji

27th May - 2nd June 2019

GITA GYANA YAGNA @ Mumbai

Mandukya Upanishad Karika - 2nd Prakarana / Gita-1


P. Guruji Swami Atmanandaji

16th - 22nd June 2019

GITA GYANA YAGNA @ Ahmedabad

Gita-12 / Hastamalaka Stotram


V edanta Sandes h

P. Swamini Amitanandaji

ñ
52
Internet News
Talks on (by P. Guruji) :

Gita Complete

Gita Chapter - 6

Gita Chapter - 10 (Lucknow)

Sadhana Panchakam

Dakshinamurty Stotram

Hanuman Chalisa - 65

PDF Publication

Commentary in Hindi on :

Tattvabodha

Sadhana Panchakam
Vishnu Sahasra Naam

- Part - 1(1 to 100 Names)

- Part - 2 (101 to 200 Names)

- Part - 3 (201 to 300 Names)

- Part - 4 (301 to 400 Names)

Photo Albums
V edanta Sandes h

Hanuman Chalisa: 65

GGY - Lucknow
ñ
53
Visit us online :
International Vedanta Mission

Check out earlier issues of :


Vedanta Sandesh

Visit the IVM Blog at :


Vedanta Mission Blog

Published by:
International Vedanta Mission

Editor:
Swamini Samatananda Saraswati