Swami Atmananda Saraswati

Monthly eMagazine of the International Vedanta Mission

Year - 23 Issue 7
Vedanta Mission

Poojya Guruji Sri

25 Years of
Jan 2018
Vedanta Sandesh
 Cover Page

This month our cover page is dedicated to the completion of the

twenty fifth year of the establishment of Vedanta Mission movement.
The first program of Poojya Guruji Sri Swami Atmananda Saraswatiji
was organized at Mumbai in 1992, and since then it spread to different
parts of the country and world.
The objective of Vedanta Mission was to take the teachings of
Vedanta, more specifically that of Upanishads and Bhagwad Gita to the
world. Treading the footsteps of his great teacher Brahmleen Swami
Chinmayanandaji, he focussed on these two subjects alone, and tried
to re-awaken the traditions of 'study' of our scriptures. While texts
like Ramayana & Bhagwat have been kept alive by various masters, but
awareness of Vedanta took a dip because of various reasons. Swami
Chinmayanandaji in his lifetime devoted his entire life to restart those
traditions. This is what Vedanta Mission has been continuing in its
humble way.
Vedanta Mission had two goals - one, take the message of Vedanta
to the people, and two, show that right philosophical foundation plays
an important role to create good human beings, and thus a good &
great country, and the world at large. Vedanta is the greatest heritage
of our great & ancient country. Vedanta Mission succeeded nicely in
its endeavors, but obviously such endeavors are like the flow of Ganga,
they have to be going - as the tradition. Vedanta Mission, Mumbai
V edanta Sandes h

contributed best for the entire movement, and there was a great
celebration to commemorate the event - in December 2017.

2
 CONTENTS Vedanta Sandesh
January 2018

1. Shloka 5

2. Message of P. Guruji 7-8

3. Tattva Bodha 9-14

4. Letter 15-16

5. Gita Reflections 17-23

6. We Must 24-30

7. Jivanmukta 31-33

8. Story Section 34-38

9. Mission / Ashram News 39-54

10. Forthcoming Progs 55-57

V edanta Sandes h

11. Links 58

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 Monthly eMagazine of the International Vedanta Mission
Jan 2018 : Year 23 / Issue 7

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
 vKkukUekulksik/ks%
dr`ZRoknhfu pkRefuA
dYI;Urs·Ecqxrs
pUnzs pyukfn ;FkkEHkl%AA
Just out of ignorance, we impose the qualities of do-
ership etc, of the mind, on our Self. Just as while seeing a
reflected moon in a pool of water, we take it to be moving
because of the movement of the water.

Atma Bodha - 22
V edanta Sandes h

6
 Message
from
Poojya Guruji

Lessons from Death

Death of a loved one leaves a big vacuum and shock. It is not easy
to be blessed with a good relationship, who share joys and all the respon-
sibilities. Such people are indeed irreplacable. This is what causes grief.
The way out is not to merely see ones absence of conveniences, but the
facts of life. Come & go, we all have to, and we need to be ready for this.
Death raises many questions and on enquiry helps us to get fundamental
lessons.

What is Death?
Obviously it is leaving a body and all its associated world, never
to come back again. There is this sthoola sharira or gross body, and we
also have a sukshma sharira or subtle body. Whenever a sukshma sharira
comes in a sthoola sharira, there is what we call - a birth; and when it
leaves, then it is death.

What happens to the sukshma sharira after departing from here?

Our Sukshma Sharira has our mind, intellect and all such subtle
components. It goes around where ever the mind gravitates. Our mind is
the driver, here or hereafter. Once it leaves one sthoola sharira, then it soon
V edanta Sandes h

forgets all its relationships here, and starts a new chapter in its next nest.

7
 The people in its earlier life, bid it a loving goodbye, and have to carry on
their lives more enlightened about the truths of life. After one life every Jiva
has to carry on in its cycle of birth & death, by taking up newer bodies.

How long this jiva goes on in this cycle of birth & death?
As long we have a shopping list, we carry on the shopping, so also
as long as the karmas for more experiences exist so long the cycle carries
on endlessly. Obviously the Jiva is seeking some fulfillment, and that is got
only by discovering its true nature which is infinite Sat-Chit-Ananda. This
is what Self-Knowledge is all about. Atma-Gyana (Knowing oneself as the
infinite Brahman) alone brings to an end this endless cycle.

What is the experience after death?

Every individuality is a manifestation. We manifest from an unmani-
fest truth and later have to obviously go back into that alone. So going back
or death, is more of a returning home. The fear of death is just ignorance of
this fact. Home is where peace is. It is like going back into a realm which is
without any limitations or problems. It is infinite peace.

Love & om,
V edanta Sandes h

8
TATTVA
BODHA

Jiva & Ishwara

Swamini Samatananda
 Tattva Bodha

I n the last discussion we saw that as every Jiva is

born out of ignorance, so the fellow naturally takes itself as
limited and different from all, including Ishwara. It is the con-
tention of Vedantic masters that this is the basic duality which
is the cause of its endless seeking & transmigration. The solu-
tion is basically revisiting our notions of limitations and duali-
ty. So in this section, the reverend Acharya, talks about who the
Jiva basically is, and also who is Ishwara. Once we define both
Jiva & Ishwara, then we can go about discovering their identity.
So he first begins with Jiva. He says:

vfo|k mikf/k% lu~ vkRek tho% bfr

mP;rsA
One who is endowed with the upadhi (adjunct) of
Avidya is called Jiva. Meaning one who is not aware of
the truth of his/her Atma is called a Jiva.
Upadhi is that which limits or conditions us.
The basic conditioning factor in Jiva is the ignorance
of his self. We are not aware of our amazing Self
and thus start imagining things about our-
self. The only thing available & visible is our
body-mind complex, so we hang on to it and
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 Tattva Bodha
start with that identity. From the point of view of our facul-
ties, it is different from that of everyone else, so we start with
fragmentation. Jiva is basically the infinite truth who doesnt
know itself. Because of our subsequent identification with the
body-mind complex, the Supreme Truth is all the more veiled.
This is what Jiva is. Ignorance (Avidya) is predominated by the
Tamo guna hence it binds the Jiva into Samsara which is eter-
nal seeking. No matter what other types of knowledge I may
have yet worldly bondage is the price one has to pay if one is
ignorant of the true nature of the Self. Ignorance of the Self
implies identifying with the gross and subtle body as the iden-
tification of the Self. I see my self as this body, as this bundle of
sense organs, the pranas, the mind and the intellect. The story
does not end here. All these faculties are limited and identifying
with them I too become limited and thus opens the chapter of
fulfilling this limitation. Once a sense of limitation is born the
Jiva endowed with a sense of enjoyership and doership too is
born. Thus begins the trip of endless seeking.It is basically a
case of non-apprehension followed by misapprehension just as
a snake on a rope.

The entire case of ignorance and illusion forms the stage

of suffering pepped up by a hint of some happy moments. It is
a life of fragmentation and limitation where one is constantly
V edanta Sandes h

11
 Tattva Bodha
on a search of happiness from something other than the Self.
He comes to see every object as different from himself and his
understanding about Ishvara too is distorted. He comes to see
Ishvara as someone far away from him. Thus I am a small lim-
ited being and Ishvara is the almighty seperate from me is the
fragmented understanding. This goes on as long as one puts
a question mark on his convictions about the world, Ishvara
and himself. This ignorance born division ends only when we
dive into the indepth knowledge of the Upanishads and see the
oneness between the Jva and Ishvara. This is discovered only
through the Mahavakyas.

ek;ksikf/k% lu~ bZ'oj% bR;qP;rsA

The word Ishwara is used when the one Infinite Truth
has Maya as its Upadhi.
The essential truth Brahman is infinite. When this in-
finite wields its inherent creative power, the total condition-
ing it is caleed Ishvara. Unlike Jiva, Ishwara wields his creative
power of Maya with full awareness of his own truth and all
that which is created by Maya. Ishwara thereafter manifests
as the world & all its things & beings. Ishvara is the Abhinna
Nimitta Upadana Karana of this jagat, that is, he is simultane-
ously the material cause, as well as the intelligent cause of this
world. Unlike Jiva, Ishvara’s Maya is predominantly sattwik
and hence it does not bind Ishvara. Hence he is also known as
V edanta Sandes h

12
 Tattva Bodha
the ‘Mayapati’-the controller of Maya. Ishvara is the Omnipo-
tent, Omni present, All powerful, All pervasive and the Compa-
sionate one who creates this world, sustains it and also wraps it
up as and when the time comes. Ishvara is always aware of His
true nature and hence never gets overpowered by Maya. In fact
he is the controller of Maya as said in the Gita-Ishvara sar-
va bhootaanaam hriddesherjuna tishthati-The Supreme Lord
is situated in everyone’s heart, O Arjuna, and is directing the
wanderings of all living entities, who are seated as on a ma-
chine, made of the material energy.

Ishvara being untouched by Maya is the one who liber-

ates us from the shackles of Maya. In the gita Bhagwan Sri
Krishna says one who understands the essential nature of the
birth and the karma of Ishvara is liberated from the cycle of
birth and death and one who takes refuge in Him, gets liberated
from Maya-Maameva ye prapadyante mayam etam taranti te.

Devotion and the knowledge of Ishvara is so glorious

that one can learn the art of living in this world and bring
about one’s welfare and by acquiring knowledge one can see
the oneness between Jiva and Ishvara. But unfortunately due
to lack of the divine knowledge in Upanishads and Srimad-
Bhagwadgita one is totaly ignorant of the nature of Ishvara
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 Tattva Bodha
and how the relationship should be between Jiva and Ishvara.
Today majority of devotees relate with Ishvara and his various
forms only as a means to fufill their worldly desires. All offer-
ings and all worship is focused towards this nature of relation-
ship. It is of utmost importance today that one realises the folly
of external seeking, acquire scriptural knowledge to be aware
of one’s ultimate goal in life, to understand the nature of Jiva,
Jagat and Ishvara and discover the right relationship of Jiva
and Ishvara.
V edanta Sandes h

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 Mail from
Poojya Guruji

Make Challenges a Stepping Stone

Q: When someone crticizes me which I do not deserve, I get hurt. I
would like to travel to religious places, stay in ashrams, but how can I
do it? On one hand, I am bound by my duty towards my family, and on
the other hand, I also want to realize my Self. I feel bound. I do not
know how to manage many day-to-day situations of life. I am reading
Gita, vedanta a lot but I am not realizing my Self?

Ans: No one ever likes an unfair criticism, but as we cannot control oth-
ers mind & thoughts, so we all will have to keep on facing this problem.
We can however, manage our thoughts & responses. This is something
which everyone needs to learn - to not only handle unpalatable situa-
tions but also cordial ones. If joys & sorrow are dependent on others,
then we shall have no peace. See the truth of this fact clearly. Gita
tells us to first learn to retain balance is all such ups & downs and then
turn the tables, but living in a different way. We can either live - with
expecting this or that from others, or accepting every situation which
God gives us and focussing more on giving to all in the best possible way
we can. This requires great strength and also clarity. The story has to
start with proper self-knowledge. So basically the cause of pain is not
really the unfair criticism, but the fallacious understanding of our very
self, which is perceived as a small limited, dependent, insecure & lack-
ing being. As long as we continue to believe that we ‘are’ such a person,
we shall continue to expect this or that from others, and the moment
V edanta Sandes h

that does not happen we suffer. Our dependence and insecurity will not

15
 go away even if everything is going on very nicely. In fact then we hang
on all the more, and open the door for further sufferings.

True freedom does not imply being in a heavenly place where everything
is cordial, but being in a state wherein you very clearly ‘see’ that ‘you’
are not a lacking or limited being; therefore there is no need for any
dependence or expectations. This is what is meant by ‘Aham Brahmas-
mi’. So as long as we continue to have a limited & petty identity, so
long alone there will inevitably be these never ending heart-breaks.
Moksha is not because of changing the objects outside, but by knowing
the truth of the very subject, and effacing the very root of all ex-
pectations. When we do not expect anything from someone, then their
thoughts or acts do not bring about any sorrow. Think. Thus Vedanta
slowly & steadily enlightens us about the truth of ourselves, and thus
takes us from our Jiva-bhava to Atma or Brahma Bhava. That is the
objective of Self-Knowledge. You have taken the right path. Continue
on it diligently and you shall indeed grow over all such pains and in fact
revel in peace that passeth all understanding.

Regarding visiting Ashram, everything shall happen at the right time,

God will certainly give you an opportunity to visit such places, but he
is apparently waiting to let the realization of real goal dawn in your
mind. First learn the great quality of samattvam, and then aim for
self-knowledge. Merely changing places is escape, and wont help. So
just focus on right preparation, and you shall be soon blessed.

Lots of love & om,

Swami Atmananda
V edanta Sandes h

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 Gita Reflections

rLekn~ ’kkL=a izek.ka rs

dk;kZdk;kSZ O;ofLFkrkSA
KkRok ’kkL=fo/kkuksDra
deZ drqZfegkgZflAA
V edanta Sandes h

(Gita 16/24)
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17
 Tasmaat shaastram pramaanam te

(rLekr~ ’kkL=a izek.ka rs)

Swamini Samatananda

Therefore, take resort of Shastras. They represent

valid knowledge, for all that needs to be done or not-
done. Knowing them learn to live deligently.
Gita-16/24
V edanta Sandes h

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 Gita Reflections
E very religeon has a scripture. Scrip-
tures give us an identity to any tradition. Sanatan Dharma or
Hindu Dharma is known to be the most ancient tradition of
the world. Vedas are the basis to this tradition. Vedas are a
complete and authentic means of knowledge to live a life that
is holistic and evolutionary in awakening us into the reality
which is beyond the limitations of time and space.

In the 16th chapter of the Gita Bhagwan Sri Krishna

says:-Tasmaat shastrampramanam te...which means the Scrip-
tures are the ultimate means of knowledge. The scriptures
means the Vedas are the ultimate ‘Pramanam’. Pramanam
means ‘Prama karanam’ i.e. that which is instrumental in giv-
ing rise to knowledge. They are the most ancient Hindu books
of knowledge. ‘Veda’ the word stands for knowledge itself. The
word is derived from the root ‘Vid’ which means to know. This
knowledge can be seen as existing even before the creation be-
cause no creation is possible without having the knowledge to
create it and sustain it. This is the reason why the Vedas are
also known as ‘Apaurusheya’ i.e. they were not given to us by
an individual person but they are revelations of the eternally
existing knowledge by realised souls, who have seen the truth
in their seat of contemplation. Thus the Vedas are not created
by the humans and are timeless.
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 Gita Reflections
Hindu Dharma is basically a Vedic tradition. Vedas are a com-
plete scripture which guide us from the kindergarten of do’s
and dont’s to teaching us the art of righteousness and then
culminating in the knowledge of the Real Self. In other words
it teaches us the art of fulfilling the four Purusharthas namely:
Dharma, Artha, Kama, and Moksha.

Vedas contain in it both the ritualistic and the philosoph-

ical aspects of life. It gives us an understanding of righteous
living as well as the Vedantic philosophy where the nature of
the Self the Atman is revealed. It reveals to us that the iden-
tity of the Self is a fulfilled, self effulgent and blissful be-
ing. Unlike other religeons which talk of a Jiva being limited
and sinful, Vedas call the jiva ‘Amritasya putaraaha’-Children
of Immortality. The Vedas in general encompass the means
to accomplish the first three purusharthas and Vedanta which
features Self-enquiry and Self-realisation as its subject matter
brings Moksha. That part of the Vedas which speak of right-
eous living fulfills the first three purusharthas Dharma Artha
and Kama. Although these are not seperate goals and are not
a matter of choice but it is explained that only a person who
has fulfilled the first three purusharthas in the best possible
manner alone gets qualified to study Vedanta and attain mok-
sha. Awakening into this eternal, conscious and blissful nature
of the Self is shown as the goal or the highest purushartha
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 Gita Reflections
called ‘Moksha’ which is revealed in the Upanishads also known
as Vedanta. Self realisation alone brings about liberation from
the bondage of samsara thus reveal the Upanishads.

Self-Knowledge in the Vedas :

A person who has practised a holistic and righteous life
goes on to qualify as a student of Self knowledge. The knowl-
edge of the Self and it’s enquiry is an indepth Science only to be
studied at the feet of a Master who himself has studied under
the Vedic tradition. This involves the process of Adhyaaropa
Apavada Nyaya which is a unique traditional method of teach-
ing oneness between Jiva and Ishvara. This method is the only
consistent method of teaching of Vedanta. According to this
method, first super imposition on Self (Atman / Brahman) is
mentioned and later on, this superimposition is negated in same
shruti. Awakening in the state of Brahman is not an emotional
attribute of the mind. It is a process of awakening by first see-
ing very closely the manifested attributes of Jiva & Ishvara and
then negating that which is impermanent and discovering that
which is permanent. Brahman can be seen only through the pro-
cess of negation which in the scriptures is called the process of
‘Neti Neti’. It is not possible to describe Brahman, hence it can-
not be taught positively. No attribute can be given to describe it.
It shows that all attributes are false and they are negated. Hence
the only method to explain Brahman is negative approach or
false superimposition and retraction or negation of false super
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imposition.

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21
 Gita Reflections
Decline in the study of the Vedic Scriptures:
In todays times it is unfortunate that even though millions
of Hindus have faith in God and practise various kinds of de-
votional practises but they are in the true sense cut off from the
very Science that has its roots in the Vedas. All our authentic
tradional practises have their roots in the Vedas. Faith and rever-
ance towards God and the scriptures is of great significance. It
is the first step to curiosity and enquiry. Yet, unfortunately this
is not seen in the practical scene. Even Brahmins and priests per-
form various rituals but are not educated in the scriptures. One
can trace this back to various reasons and situations which have
brought about such a degradation in spiritual education and the
desire to enquire upon our Vedas and all such scriptures like the
Bhagwadgita and the Puranas which are inspired by them. The
dilution of Hindu philosophy can not only be traced back to the
slow eradication brought about by the centuries old rule of the
Mughals and British rule in India but it can also be traced back
to those saintly poets of the ‘Bhakti Kaal’ who propogated devo-
tion and only devotion as a means of liberation from ignorance
and the shackles of Samsara. Some even said that just invoking
the flame of love and devotion for God is what makes a man of
wisdom. With due respect to all such saints of the medieval pe-
riod, although they inspired the flame of devotion all over India
yet they also unknowingly became instruments of discouraging
the authentic study of the scriptures. Centuries later more harm
was then brought about by the Muslims and the Britishers who
V edanta Sandes h

not only sidelined the study of Vedic scriptures but also brought

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22
 Gita Reflections
about corruption of culture by presenting english mannerisms
and culture as a model of a civilised person, thus taking away
the very roots of self respect towards Hindu tradition and cul-
ture. Unfortunately this has worsened in the modern Hindu so-
ciety and today the very roots of our scriptures and their ed-
ucation has been wiped from our fabric of school and college
education in the name of the so called ‘Secularism’. Such is the
sad situation that Masters now feel the need to say that the time
has come to convert Hindus to Hinduism. Its highly important
to get associated back to the roots.

The pride of India lies in its Vedic tradion and philosophy.

Without the study of scriptures we only become money making
machines. We will not understand the art of living and the truth
beyond. Let scriptures become the light house of our life. Have
pride in our scriptures. One who ignores scriptures he does not
attain true happiness nor does he see beyond the physical world.
He leads a mediocre life.
V edanta Sandes h

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23
 WE MUST

20

Break your shell, open your wings and fly

 - 20 -
We Must
Stop Worrying

P.P. Gurudev
Swami Chinmayanandaji
V edanta Sandes h

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 We Must
I n all charity and kindness, why should we
allow worry to always worry us? Why not take the battle into
the enemy’s land and worry the worry that comes to worry us?
Worry not! No dynamic young man should waste his precious
time in this suicidal mood of unintelligent worry. It has been
found that there can be only two kinds of situations over which
we generally worry: (a) the inevitable and (b) the remediable.
The former worry is unavoidable, even irresistible, and we can
do nothing about it. Therefore, we need not worry over such
worries, just keep smiling! The latter can be remedied through
effort and right actions.

Naturally then, why should we waste time and energy for these
worries? Let us get up, gird up our loins and work to remedy
the situation which is threatening to worry us! All these need
but a little more self-confidence and faith in a Great Protec-
tor, the Lord of the Universe. Surrendering to Him mentally,
in love and dedication “Siva-Siva-Siva”; let us throw ourselves
into action; who will waste time in worrying except the dull,
the inept, the wretched? No intelligent man will do it or need
do it. Let us win over worry. We Must.

And yet, to worry over even little things has become almost a
fashion with us. An optimistic young man dashing in and out
of his activities, cheerfully and joyously, is looked down upon
V edanta Sandes h

26
 We Must
in our society today as an irresponsible, carefree youngster! We
value the fool who goes about, weighed down with imaginary
fears, weeps at possible difficulties, shudders at probable trou-
bles that might arise, or goes mad with the memories of the
worries that he had some years back! The society looks at such
an incompetent one and considers him as a respectable, respon-
sible householder. But alas! It is always such fools who soon fall
ill and we hear of a sudden death thrombosis!

Worry is a wasteful extravagant habit of the mind. It

costs much and still it produces no results. Perhaps 99 out of
every 100 worries in the world today are such that as we are
placed we can do a precious nothing about them. Since this is
true, let us stop worrying! In that rare one case in a hundred,
if there is something we can do about it, then again let us stop
worrying and turn our entire attention to act rightly upon it.
Let us not waste our time and energy in ruinous worry. That
vitality which is thus dissipated, if directly turned to positive
action, it can remove all possible chances of worrying in the
future. Honestly, this is so logical that it is almost obvious and
yet, we keep on worrying why we worry about our phantom,
fiendish worries!! “Stop worrying” is the only effective remedy
for all worries. “Stop worrying”. This We Must!

Worry is not in itself a sin, but like all sins it is pre-

cious energy mis-spent in unproductive and wrong directions.
V edanta Sandes h

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 We Must
Correct thinking has mended many patients of worrying who
were not only able to cure themselves but they have also come
to discover a happy contentment through dynamic and creative
activity. By making a habit of reading and reflecting upon the
scriptures the Upanishads and the Bhagawad Geeta the mind is
enchantingly and easily turned into the vista of “right think-
ing”. This is proven in the autobiographies of great men who
reveal the secret of their achievements. They attribute their
rich life of accomplishment and contentment to the glory of
the ideal they pursued, the life’s motto they fanatically kept.
The quickening power of a scriptural saying often revolution-
ises a man s life and character. Geeta has been thus more than
a mother to many great men in India, and the Upanishads have
been the “solace-of-my-life”; to all sincere students.

Mighty plans of action can be undertaken only by equal-

ly mighty men. A man is mighty according to the amount of
energy and concentration and tranquillity of mind he can
bring into his undertaking with confidence in himself and faith
in the goal he has chosen to reach. This self-confidence can be
generated and continuously maintained even in the face of dire
difficulties only if we hold on to our convictions. What we have
gathered as “knowledge”; from our studies of the scriptures,
when reinforced by our deeper reflections upon them, becomes
our “understanding” of them, and when we try to live our un-
derstanding it hardens and crystallises into our “conviction”.
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 We Must
Thus, the great words of eternal assurances “My devotee shall
never perish”; 1 “I shall save you from all evils”; 2 “Equanim-
ity itself is the highest Yoga”; 3 can rekindle in a true seeker
a fresh burst of enthusiasm with which to meet the obstacles
and vault over the hurdles in his dash to his chosen goal or
destination. The dejected personality in us can be revived and
refilled with fresh faith and courage when we reflect upon such
scriptural declarations. Let us repeat them to ourselves often,
apart from our deep and steady meditation upon them, as a sure
antidote against our sagging self-confidence and sinking sense
of dejection and mental depression. We Must.

In spite of all the above methods of intelligent living

study of the scriptures, assimilating it through reflection, ac-
cepting the creative ideas, keeping a high ideal in our mental
vision, cultivating more and more faith in ourselves and in our
chosen goal still, sometimes in the lashing on slaught of life s
urgencies we are apt to lose our balance and fall into the dirty
ditches of despair, despondency and worry. At such moments,
after a quick cold bath, let us rush into our prayer room and
relax fully at our meditation seat. Let us smile away in the feel-
ing that we have offered ourselves totally to Him and He is
gathering us into the eternal lap of His Grace. A great peace
will then descend upon us. We will feel the crushing weight
of worry to be lifted from our heart. We shall then come to
feel surcharged with a new joy and light, peace and poise. In
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29
 We Must
that serene and surrendered mind, the answer to the problem
will suddenly arise . . . accept it reverentially as though from
Him. Do not disturb the tranquil mind s transcendence, even if
the answer seems illogical. For in almost all cases the remedy
suggested does work . . . and we are relieved from our empty
worries. To claim this “Na me bhakta pranasyati”, “Aham twaa
sarva paapaebhyo mokshaiysami maa shuchah”, “Samaatwam
yoga uchyatae”. faith and self-confidence, we must study, live
rightly and pray. . . . We Must.

Along with the worry, the shattering despair, too, will

leave us. Let us continue entertaining hopeful ideas, success as-
suring plans, heart-rejuvenating expectations and spirituplift-
ing thoughts. The gathering gloom of depression will fade
away in the light of cheer and hope. . . . We Must.

Let us remember always that worry is best cured if im-

mediately treated; after a time it responds less and less to ordi-
nary treatments. It is best to meet the attack of worry before
its crushing hoards cross our personality frontiers. Here, offen-
sive policy is better than defensive strategy. A certain amount
of inner preparedness makes us immune to worry.

Guard against worry. We Must.

Vigilant ever, Worrying never, We Must. . .

Indeed. . .We Must!

V edanta Sandes h

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Jivanmukta
Wandering In
Himalayas

64

Jwalamukhi

Excerpts from the Travel Memoirs of

Param Poojya
Swami Tapovanji Maharaj
 Jivanmukta
W hen I commend the virtue of charity,
let no one jump to the conclusion that I am encouraging beggary.
Already, this once fabulously rich land of ours has sunk to the
lowest depth of indigence. Year by year, the number of beggars
increases. It is time we devised some practical plan to eradicate
the evil of poverty. Who will defend, much less commend, a way
of life so degrading and so pitiable as beggary? Not even birds
and animals resort to it at the worst of times! All that I mean is
that it is the duty of all duties of man to help the starving and
comfort them in their misery. Beggary is contemtible, but beg-
gars are not. Until society stamps out unemplyment and poverty,
to refuse to help the needy is against the spirit of Sanatan Dharma.

Once upon a time, it is said, Jwalamukhi was a centre of spiritual

life. Historians say that at one time there were over 300 large
monastries there, fully occupied by ascetics and aspirants to
spiritual freedom. But now the place is deserted. Not a single
monastry is there at present, and no ascetics reside there perma-
nently. At the time of my visit I saw only a few Shakti worshipers
and a few gentlemen with matted hair and saffron robes. As it is
a place of Shakti worship, it was overflowing with intoxicating
liquors. Meat could be had in plenty. There are indeed few places
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 Jivanmukta
in India to which Shakti worship has not spread. It is a pity that
many people in this country are misled by an overwhelming
desire to follow the yoga system, and seek to see divine sights
and hear divine sounds under the impression that it is a the end
and aim of human life, even though they hardly possess even a
rudimentary knowledge of the system.
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 V edanta Sandes h

34
Section
STORY

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 Makar Sankranti
O ne specific historical reference of Makar
Sankranti can be found in the Mahabharata epic dating back to
3102 BC. It is believed that the great warrior of the Mahab-
harata, Bhishma, fell to the arrows of his brother Arjuna on the
Kurukshetra battlefield. He had been granted a boon by his father
to choose the time of his death according to his free will. After
lying on the bed of arrows for almost a month, he chose the day
of Makar Sankranti to leave his mortal self. That is why there is
a belief that those who die during this period will have no rebirth.

The Lord Krishna Legend:

Makar Sankranti or ‘Bhogi’ as it is called in Andhra Pradesh
also has a tale from the antics of Lord Krishna. Apparently, on
the Bhogi day, Lord Krishna asked his cow herd friends to wor-
ship the Govardhan Mountain instead of Lord Indra. Lord Indra
felt deeply insulted and in a fit of rage sent heavy clouds to cause
thunder, lightning, rain and floods. In order to protect the farm-
ers and their cattle, Lord Krishna lifted the Govardhan Mountain
on his last finger and stopped the havoc. The vane Indra, realiz-
ing his mistake begged for Lord Krishna’s forgiveness and Lord
Krishna in turn granted the worship of Indra on Bhogi day.

The Lord Shiva Legend:

There is one legend associated with the worship of ani-
V edanta Sandes h

mals during Makar Sankranti. One day, Lord Shiva asked his bull

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 Makar Sankranti
Nandi to go to the earth and deliver a message to the disciples.
The message was to “have an oil bath everyday and food once a
month.” However, poor Nandi got confused with the message and
told the worshippers that Lord Shiva had asked them to “have an
oil bath once a month, and food everyday.” When Shiva learnt of
this, he was enraged and ordered Nandi to stay back on earth and
help the poor farmers to plough the fields, since they would now
need to produce more grains in order to be able to eat every day.

Vedic Belief
There are also Vedic beliefs attached to Makar Sankranti.
In Vedic times, Uttarayan was known as Devayana (the day of the
devatas) and Dakshinayan was called Pitriyan (the night of the
devatas). The month before Maagh, which is Poush, the Gods are
asleep and therefore no auspicious activities should be conducted.
However, in the month of Maagh the Gods are fully awake and
therefore Makar Sankranti also marks the beginning of an aus-
picious phase. A lot of philanthropic activities are done during
this period as well as auspicious events like marriage, starting of
a new business can be organized during this period.

It is commonly believed that God themselves come down

to accept the donations that have been made to the Brahmins. The
pure souls enter into heaven during the Uttarayan movement of
the Sun. That is why Makar Sankranti is also called Alok Parva.
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 Makar Sankranti
The Legend According to the Puranas:
In the Puranas, there is a mention of the Sun God visiting
the house of his son, Shani who is the ruler of the Makar Rashi.
The father – son duo do not really get along very well but the Sun
God still makes it a point to visit his beloved Shani at least once a
year and stays with him for a month. Therefore, there is a special
emphasis placed on the father- son relationship during this period
and it is the son who is expected to shoulder the responsibilities
of carrying forward the family name and legacy and his father’s
dreams.

The Lord Vishnu Legend:

It is also believed that on this day Lord Vishnu ended the
rising terrorism of the Asuras by killing them and burying their
heads under the Mandar Parvat. Thus, it symbolizes the end of
negativity and evil in life and the beginning of an era of right-
eous living.

The Maharaj Bhagirath Legend:

Another legend has it that Maharaj Bhagirath, the great
saviour of his forefathers, did a staunch and intense ‘tapasya’ to
bring the Ganga River down to the earth in order to save the
60,000 sons of Maharaj Sagar who were burned to ashes at the
Kapil muni Ashram which is near the present day Ganga Sagar.
It was on this day that Bhagirath liberated the ancestors from the
V edanta Sandes h

curse with the help of the water from the Ganges. The Ganga

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 Makar Sankranti
visited the Patala, freed the ancestors and merged with the Sagar.
Even today, people flock to the Ganga Sagar which is the point of
confluence between the Ganga and the Bay of Bengal for a holy
dip. Even the Maha Ganga Sagar Mela is organized there every
year on this day.

The Lord Ayyappa Legend:

Legend has it that Lord Ayyappa’s father upon realiz-
ing that his son is divine wanted to build a temple in his honor.
Ayyappa took out an arrow from his quiver and asked his father
to construct a temple at the spot where the arrow fell. He shot the
arrow and it fell on Sabarimala. The construction of the temple
started. In fact, it is believed that the great sage Parasuram dis-
guised himself as a sculptor and gave an image of Ayyappan to
the king to place in the temple. The temple was built and the king
realized the truth about Parasuram. Parasuram asked him to open
the temple on Makar Sankranti day.
On the appointed day Ayyappan was asked to light the lamp
in the temple. As he did so, the flame started moving towards the
image and finally entered it. There was a huge burst of light as
Ayyappan entered the image with it and was never seen again. But
to this day, it is believed that on Makar Sankranti day, Lord Ayyap-
pa himself lights the lamp in the temple. That is why worshipers
from all over South India flock to the temple to worship it.
V edanta Sandes h

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 Mission & Ashram News

Bringing Love & Light

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

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 Mission News
Gita Gyana Yagna, Mumbai

by Poojya Guruji Swami Atmanandaji

Gita Chapter 16 / Adwaita Makaranda

V edanta Sandes h

4th - 10th Dec 2017

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 Mission News
Gita Gyana Yagna, Mumbai

Vivekananda Auditorium, RK Math, Khar

Gita Chapter - 16
V edanta Sandes h

Adwaita Makaranda
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 Mission News
Gita Gyana Yagna, Lucknow

P. Swamini Samatanandaji

Gita Ch - 3 / Sadhana Panchakam

V edanta Sandes h

21st to 28th Dec 2017

42
 Mission News
Anand Lahari

25th Years’ Celebration of VM, Mumbai

Musical Fest at Maniksabha Gruh

V edanta Sandes h

2nd Dec 2017

43
 Mission News
Anand Lahari

25th Year Celebration of VM, Mumbai

Musical Fest at Maniksabha Gruh

V edanta Sandes h

2nd Dec 2017

44
 Ashram News
Salil Sandhya

Flute Rendition / Bhandara Program

On the Occassion of P. Guruji’ Birthday

V edanta Sandes h

17th Dec 2017

45
 Ashram News
Salil Sandhya

Flute Rendition / Bhandara Program

On the Occassion of P. Guruji’ Birthday

V edanta Sandes h

17th Dec 2017

46
 Ashram News
Salil Sandhya

Flute Rendition / Bhandara Program

On the Occassion of P. Guruji’s Birthday

V edanta Sandes h

17th Dec 2017

47
 Ashram News
Salil Sandhya

Flute Rendition / Bhandara Program

On the Occassion of P. Guruji’ Birthday

V edanta Sandes h

17th Dec 2017

48
 Ashram News
Salil Sandhya

Flute Rendition / Bhandara Program

On the Occassion of P. Guruji’ Birthday

V edanta Sandes h

17th Dec 2017

49
 Ashram News
Salil Sandhya

Flute Rendition / Bhandara Program

On the Occassion of P. Guruji’ Birthday

V edanta Sandes h

17th Dec 2017

50
 Ashram News
Hanuman Chalisa Satsang: Dec 2017

by Poojya Guruji Swami Atmanandaji

Chaupayi - 23
V edanta Sandes h

31st Dec 2017

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 Ashram News
Hanuman Chalisa Satsang: Dec 2017

by Poojya Guruji Swami Atmanandaji

Chaupayi - 23
V edanta Sandes h

31st Dec 2017

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 Ashram News
Puja of Gangeshwar Mahadev

Birthday of Poojya Guruji

15th Dec 2017

V edanta Sandes h

At Gangeshwar Mahadev Mandir

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 Ashram News
Mandir Visit - in Mumbai

Radha-Gopinath Mandir (ISKCON)

With Krant Agnani / Sw. Samatanandaji

V edanta Sandes h

4th Dec 2017

54
 Forthcoming Programs
5th-12th Jan 2018

GITA GYANA YAGNA@ Baroda

Gita Chap-8 / Kathopanishad 2-1

Poojya Swamini Amitanandaji

15th-20th Jan 2018

GITA GYANA YAGNA@ Dubai

Gita Chap-1 / Kathopanishad 1-1

Poojya Swamini Samatanandaji

8th-13th Feb 2018

VEDANTA CAMP @ Vedanta Ashram, Indore

Kaivalyopanishad / Shiv Sankalpa Suktam

Poojya Guruji & Ashram Mahatmas

23rd-1st Mar 2018

GITA GYANA YAGNA@ Lucknow
V edanta Sandes h

Gita Chap-9 / Mundakopanishad 2-1

Poojya Guruji Swami Atmanandaji

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 Gita Gyana Yagna
@
Dubai
Poojya Swamini Samatanandaji
15th to 20th Jan 2018
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 Vedanta Mission, Mumbai
January 2018 Programs
of Poojya Guruji

27th Jan : 11.00 AM at Law College, Bandra

Handling Stress

27th Jan : 6.30 PM - Talk for Rotaract Club

Inspired Living

28th Jan : 7.00 AM at RK Math, Khar

Meditation / Satsang

28th Jan : 4.00 PM - Prerna Talks, Dahisar

Discovering the Thread of Unity
- for a Better World
V edanta Sandes h

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 Visit us online :
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Published by:
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Editor:
Swamini Samatananda Saraswati