Monthly eMagazine of the International Vedanta Mission

Vedanta Sandesh
Year - 22 Issue 10
Apr 2017

Sri Ram Navami Greeetings

V edanta Sandes h

2
Earlier Issues
 CONTENTS Vedanta Sandesh
April 2017

1. Shloka 5

2. Message of P. Guruji 7-8

3. Tattva Bodha 9-14

4. Letter 15-16

5. Gita Reflections 17-22

6. We Must 23-27

7. Jivanmukta 28-31

8. Story Section 32-35

9. Mission / Ashram News 36-44

10. Forthcoming Progs 45

V edanta Sandes h

11. Links 46

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 Monthly eMagazine of the International Vedanta Mission
Apr 2017 : Year 22 / Issue 10

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
 eu'p{kqjknsfoZ;qDr% Lo;a ;ks
eu'p{kqjknseZu'p{kqjkfn% A
eu'p{kqjknsjxE;Lo:i%
l fuR;ksiyfC/kLo:iksgekRekAA
That which transcends our mind & sense organs, but is the
very mind of the mind and the eye of our eye etc. However, be-
ing the very subject behind all these instruments, it can never
be objectified by these instruments - I am that ever-present &
self-effulgent Self.

Hastamalaka Stotram - 7
V edanta Sandes h

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 Message
from
Poojya Guruji

A New Era in Indian Politics

I am very happy on the choice of a Yogi Adiyanath as a new CM of UP, after
a historic mandate for BJP in UP. The hardwork of the leaders of the entire
BJ party, and more so the tireless hardwork of our beloved PM to take his
message to the masses has been stupendous. His stamina and dedication
is inspiring, no wonder the masses repect him so profoundly. His sincerity
for development for all has been infectious, and the mandate shows that
people believe in him. In order to translate his dreams into reality they have
choosen Yogi Adityanath as the leader of the state.

Yogiji is only 45, a young leader, younger than even Rahul and just a year
elder than his predecessor, who had been touted as young leaders. He not
only has time & energy to do all the necessary hardwork, but has the dis-
position too. More so he is a sanyasi, who has no family incumberances &
responsibilities. The good thing about such a person is that he is totally un-
corrupt, such a person alone is an ideal instrument in todays highly corrupt
governance of UP. It is a great choice to have such an incorrigible, focused,
dedicated & firm person at the helm of affairs.
V edanta Sandes h

7
 The very oath of a sanyasi is the well-being of all. Really speaking they
dont even see any other, but just one manifesting through all. An ideal in-
strument to sincerely work for the well-being of the entire state without any
discrimination. Only those people need to be worried with such people are
those who have been thriving on divisive politics. There will be a definite
disruption there. Yogiji is not new to politics either, he has the record of be-
ing the youngest MP, and has been serving unhindered for more than two
decades. He has won the hearts of the people of his eastern UP area five
times, and has translated his philosophy into action. He is highly respected
by all, and is a great administrator too.

Yes, like everyone else he too has a philosophy of life, a heritage which he
is and should definitely be proud of. A philosophy which motivates us to be
contended in our very being, and thereafter live life lovingly for the well-be-
ing of all. In fact the world will definitely be a better place if such philosophy
is appreciated & assimilated by every one not only in his state but rather
the entire world. Goodness like fragrance has to come from within. Religion
of the majority should be as much respected as much as the religion of
others, in fact we need to make religion into a source of inspiration to live
a conscentious & dedicated life. This has been lacking for long. Any step
which facilitates the strenthening of the faith of people should always be
welcomed. The issue of making the Ram Mandir at Ayodhya is one such
issue. While the case is right now with the Supreme Court of India, but legal
experts tell us that its judgment is just round the corner, and I am sure the
privilege of getting a grand Ram Mandir made will be historically credited to
the era of Yogiji & Modiji. God definitely chooses his instruments. The big-
gest state of the country is indeed in for a big transformation. Our prayers
& best wishes to the choosen ones.
V edanta Sandes h

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TATTVA
BODHA

Swamini Samatananda
 Tattva Bodha
O

bjective of studying the Creation of Jagat.
From this edition we shall now enter the third part of this
fundamental, yet a very significant text called Tattva Bodha. In
the first part we studied about the four-fold basics of the text (An-
ubandha Chatushtaya), and the four-fold qualities (Sadhana Cha-
tushtaya) required in a student of Self-Knowledg. In the second
part we studied about the first part of the Tattva-Viveka pertain-
ing to Atma Satyah, that Atma alone is the timeless and changeless
truth. The Self is basically the unmanifest all-pervasive & infinite
existence, which is self-revealing & blissful (Sat-Chit-Ananda),
and not the manifested, limited & embodied individual that we take
ourself to be. Now in this third part we shall go into the second
part of the Tattva Viveka, that everything else apart from Atma is
Mithya, it is illusory. This takes us to study the nature of creation.

vFk prqfoZakfrroksRifkizdkja o{;ke%A

Now, we shall tell about manifestation of the 24 el-
ements (the materials & components of creation)

Significance of the study of Nature of Creation:

How does the study of the nature of creation
influence my knowledge pertaining to the Self ? Is
it not suuficient to just study and realise that I am
of the nature of pure existence, consciousness &
V edanta Sandes h

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 Tattva Bodha
Bliss? The reasons to look into the details of how the world has
come about has some very important points to it. Understanding
the nature of creation is not a grandmas story nor is there any
need to talk about it as some kind of a story. We shall look into
some very specific objectives which unfold the significance of the
subject.
Retention of Knowledge:
Knowledge is not merely an intellectual appreciation that
I am of the nature of Brahman. Knowledge implies retention &
abidance in knowledge. Complete knowledge is first seeing the
illusory nature of the objective world thus opening the doors to
seeing the true nature of the Self as a timeless, self-effulgent and
blissful truth. For the retention of knowledge it is important to
understand the cause & nature of the manifested world. It is very
significant to analyse upon jagat mithya i.e. the world is an illu-
sion. If knowledge is only seeing the Self as real and not seeing
the illusory nature of the world, then my so called knowledge is
only an imagination that I am Satchidananda. Such knowledge
easily gets washed off by the waves of dual situations. The bal-
ance of our mind is lost between favourable and unfavourable sit-
uations. Knowledge remains confined to the seat of meditation.
The world continues to be real for me. Both these aspects (Atma
Satyah and Tad anyat sarvam Mithya iti), are complimentary to
each other, and thus a student of self knowledge can never afford
to ignore the study of the truth of the world.
V edanta Sandes h

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 Tattva Bodha
Self Knowledge is not Conditional:
Self knowledge is not conditional. It must reflect in spite
of anything. Today the things of the world have the pottential
to displace my knowledge. One cannot avoid the worldly interac-
tions. Its going to be there as long as one lives. So some people
look at the world with such a vision that my knowledge does not
get displaced. It is important to have a healthy vision towards
the world. As much as the atma is the timeless truth so also it is
the truth that the jagat is ephimeral, changeable & limited. One
needs to undesrtand the truth and assimilate it as intensely. One
who is weighed down by the world and his knowledge gets dis-
placed by the world is a samsari. In the second chapter of the
Gita an entire section of the chapter is dedicated to revealing the
attributes of a man of wisdom.It reveals that Self knowledge
and liberation is not about going into an isolated world of divine
imagination but a man of wisdom lives like a lotus flower in the
variety of situations like any other person. A Man of knowledge
too goes through favourable and unfavourable situations, but
what makes him unique is his self-contentment and detachment.
He is not elated by acheivements nor does he grieve in unfavour-
able conditions. He is sensitive, compassionate, and yet selfless as
he mingles with situations.It is his understanding of the illusory
nature of the world that he lives a life of non-expectations and
is contented with any situations that come by. He establishes the
right relationship with the world, its people, and all its objects.
V edanta Sandes h

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 Tattva Bodha
Partial Knowledge is for Ego-Satisfaction :
When knowledge is only seeing the Self as pure existence,
self effulgent and bliss not only is knowledge incomplete but it is
imposing another sense of divine arrogance on the Self. Earlier
I saw my self as a limited and unfulfilled entity as the Jiva and
now I see my self as the divine Brahman at the same time still
maintaining the sense of individuality because I have not seen the
illusory nature of the world. One who gives undue importance to
the world he sustains his ego. Value given to that which is seen
or objectifiable implies value given to the body. Many people who
acquire knowledge develop a bigger ego. Its adding another flag
of acheivement. Such a person has various issues of ego, attach-
ment, desire, anger etc. If ego is sustained then Brahma gyan
also becomes instrumental in bringing about an inflated ego. It
becomes a new thing to bring about a sense of acheivement. Such
a person is never blessed by knowledge. That is why in our tra-
dition of knowledge service to the guru is of utmost important.
It dissolves the ego and brings about humility. Ego is always con-
nected to the world. Thus if you want to make your knowledge
complete then just dont think about your self. Know the self and
know the world. In Vedant the objective of studying the theory
of creation is to see the illusory nature of the world.
Real knowledge lies not only in seeing the Self as the ul-
timate truth but also seeing the same truth as the truth of the
entire world and also seeing that the objective world does not
have any independant existence of its own. It exists just like the
V edanta Sandes h

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 Tattva Bodha
waves exist in water, just like an ornament exists in gold. Estab-
lishment in Advaita is dependant on seeing the illsuory nature of
the world. Know that one truth other than which there is nothing
else. One without a second. Seeing the one non dual relaity that
forms the substratum of all manifestations is complete knowl-
edge. This brings about a divine vision towards not ony the Self
but everything that is.
The basic objective of all spiritual studies is to Know Thy-
self , and once we know our self then everything will there-
after be known. We shall also see that basically microcosm and
macrocosm are made up of similar materials. One who knows
the secrets of microcosm can very easily understand the secrets
of macrocosm. So simplifying the matter, the teacher takes up a
resolve to describe the various components with which an indi-
vidual is made up of. Today as we know ourselves as a physical
body with its various faculties. So the new section begins with the
teachers resolve and he starts to explain how the creation came
about by taking the example of of our physical lev-
el of existence. There are 24 aspects which the
teacher unfolds which make up our physical and
mental personality. Having see the background of
the importance of why one should study the na-
ture of the creation of this world and how it
came about in this section section, we will
go into the main subject matter from the
next edition onwards.
V edanta Sandes h

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 Mail from
Poojya Guruji
Cause of Bhoktratva
Q: Why do we have enjoyership or Bhoktratva? I see that it is because
of this never satiating urge that we all are on an endless trip. Does it
require some special appeasement or it has to be handled in some other
way. I think I first need to understand its cause?

A: Hari om ! Your question is very funadamental & important. Appease-

ment is indeed not the way to go. This enjoyership indicates that our
cup is not yet full, and there is a need to get something more. Everything
is at home in its most natural state, but something has happened be-
cause of which we are not at home. This something has been deeply
analysed by our Vedantic Acharyas, and we are told that the cause of
this Bhoktratva is just an erroneous imposition of limitations on our-
self. This erroneous imposition is called adhyasa, and adhyasa happens
only when there is aviveka, lack of clarity about the objects in ques-
tion. There are two things, and our intellect is not very clear about the
dharma of each of these two things. This lack of clear gyana of both
these different things results in what is called as anyonya-adhyasa,
mutual superimposition of the dharma of one on the other. These two
components are, one, the infinite & limitless consciousness, and two,
our limited body-mind complex. The resultant effect of this unclear
& erroneous perception is that the I which is limitless & infinite is
V edanta Sandes h

taken as limited. We are thus not in our most natural state. There is a

15
 deep-rooted dis-satisfaction in our very being, and this is what mani-
fests as Bhoktratva.

Bhoktratva can neither be effaced by appeasement, nor even by any so

called union with the infinite; but has to be appreciated only by clear
perception of both the involved components. We are already that,
infinite cannot be fragmented. Thus just the seeing of the Atma as
Atma, and the Antama as Anatma is the way to go. True freedom is just
by viveka, and not by any karma. The shastra which helps us get this
viveka very clearly is the Vedanta Shastra, and therefore it is only by
deep sravana & manana of these scriptures that we can negate all our
adhyaropa and set things right again.

Love & om

Swami Atmananda
V edanta Sandes h

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 Gita Reflections

vuU;psrk% lrra
;ks eka Lejfr fuR;k%A
rL;kga lqyHk% ikFkZ
fuR;;qDrL; ;ksfxu%AA
V edanta Sandes h

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 Ananyacheta Satatam
(vuU;psrk% lrre~)

Swamini Samatananda

O Parth! Who so ever thinks of me con-

stantly with undivided mind to that Yogi
ever absorbed in me I am easily attainable.
V edanta Sandes h

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 Gita Reflections
W ith reference to Arjunas ques-
tion in the eighth chapter of the Gita i.e. how to remember God
at the time of death, Sri Krishna discusses this elaborately and
explains that remembering God at the time of death is the result
of a life time of practise. Knowing that man spends more than
half of his daily routine in the field of action Bhagwan gives a
complete package to practise the awareness of God in the field
of action as well as in serene and solitary moments. This pack-
age is a combination of Karma & Upasana very significantly
prescibed by all our scriptures for all those who walk on the path
of Self-Knowledge. This alone is also the path to be practised to
embrace death with the awareness of the divine. With referance
to this so far we have discussed how one can retain awareness
of God while in the field of action and also practise Upasana by
chanting and contemplating on the divine Mantra Om in the
seat of Meditation. Further on in the next sloka Bhagwan nour-
ishes the inspiration to practise this by speaking of the glorious
fruit of this devotional practise. Bhagwan says:
O Parth! Who so ever thinks of me constantly with undi-
vided mind to that Yogi ever absorbed in me I am easily attainable.
A very beautiful word has been used in this sloka - Ananya
Chetaha. The implication of this word can be seen at two levels.
One is single pointed devotion and the other is seeing oneness
with Paramatma by Upanishadic knowledge. This indicates a Man
V edanta Sandes h

of wisdom who has seen the eneness with God. In this sloka the

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 Gita Reflections
word is with referance to a devotee and not a realised soul so the
implication is single pointed devotion which means one pointed
love for God and not attracted by any other worldly thing. A dev-
otee who is so lovingly devoted to God that he sees nothing other
than God is the one totally absorbed in God and he is one who
attains God. Every person always has awareness of something or
the other, so being constantly aware of something is not a new
phenomena but the uniqueness lies in being constantly aware of
God at all times. Be it in the field of action or in meditation. In
the Gita itself Sri Krishna says a devotee is one who is aware of
God while eating, while seeing, while walking, while listening,
while working, in short at all times. The beauty of this is is that
it is not an effortful practise but it is a natural expression of love.
A mother does not have to make efforts to retain the awareness of
her child. A mother who has a new born baby, wherever she may
be, in the kitchen, at work, in the garden she is constantly aware
of her child and is the first one to here the cry of her baby, how
ever busy she may be. This is the charisma of undivided love. So
also a Yogi devoted to Ishwara, is not only aware of God at all
times but all his actions are an expression of love at the feet of
God. He feels privilged to be a part of the cosmic manifestation of
God. Such a devotee effortlessly glides into meditation too. His
actions and mind-set both are positive and pure.

Attaining God is attaining a state beyond the realm of time:

Sri Krishna further says that such a Yogi who maintains constant
awareness in me attains me easily. What here is the meaning of
V edanta Sandes h

attaining God. He says that such a Yogi is freed from the cycle

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 Gita Reflections
of rebirth and all the sorrows associated with the cycle of birth
and death. Birth and death are the dimensions of time. In oth-
er words one who is freed from birth & death is freed from the
realms of time. Attaining God means that Mahatma attaining
me, attains that state which is beyond the realms of time. Being
beyond the realm of time means being beyond the dimension of
change. Change always comes in the circle of time, wherein a
person is born, he grows, he matures, he experiences old age and
then he dies off. This flux of change keeps a person forever on his
toes with one desire after another and so such a pseron ia con-
stant seeker bound by time ans space. Since a devotee is totally
surrendered to God and soon comes to see the oneness between
God and himself he ceases to be a seeker seeking one thing after
another. As a child I wanted toys, as I grow up I look for relation-
ships, money, fame etc. All the objects of desire keep on changing
but the seeker continues to remain the same. In spite of acheiving
so many things everything is changeable and ephimeral. This is
the truth of time. A person who dwells in God consistently he
is freed from this bondage of time. They attain a state of anand
which is not changeable, nor dependant, nor ephimeral.

Punarjanm na vidyate: A person who attains God by realis-

ing the truth between God and himself he is freed from the cycle
of brth and death. There is something which is permanent that
alone is associated with God. That which is non changeable is Ishwara.
Real steadiness is discovering the eternal truth. For that one need not go
any where. It is here and now. One who beleives God is in some loka he
V edanta Sandes h

sees Ishwara as also ephimeral. The truth is Ishavasyam idam sarvam.

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21
 Gita Reflections
Sri Krishna goes on to say that often people look up to God
as being in some divine loka or in the so called Heavens. This is
further clarified by God himself as he says that even all the divine
lokas like Brahma loka etc are changeable and ephimeral. From
Brahmaji to this loka everything is in the realm of time. Brahmaji
also comes into existence at one point of time and goes at one
point of time. The only difference is one being lives for a short
time another a longer time. Brahmaji lives very long but still he
also manifests and he also goes into dissolution. Brahmaji, all the
celestial beings, all divine experiences are limited in time. Brah-
majis loka may be relatively long than a human life but at the end
of the day even that has a begining and an end.

Thus real attainment of God is being free from the lim-

itaions of time, space and object and this is attained by dropping
the impositions of all manifestations, the Jiva and Ishwara and
seeing the oneness between Ishwara and the Jiva. This is the cul-
mination of the single pointed devotion that is being discussed
here.
V edanta Sandes h

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22
 WE MUST

11

Break your shell, open your wings and fly

 - 11 -
We Must
Keep Close to God

P.P. Gurudev
Swami Chinmayanandaji
V edanta Sandes h

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 We Must
A s we live on, we must unavoidably come into
contact with things and beings, their arrangements and behaviour.
Meeting them as efficiently and with as much poise as we can, alone
will keep up our brilliance of reaction and the dynamism of our en-
deavours. These transactions are enacted through the mind, there-
fore we must, from time to time, take stock of our mental assets.
We must carefully note what we are doing with our thoughts, our
time and chances, and our vital energies. In order to keep the per-
formance of our mind steadily high, we must be attentive to it reg-
ularly and command its perfect order. This tuning up of the mind
exclusively drains it of its dross and refills it with the sacred and
high-octane fuel of new thoughts drawn daily from the scriptures.
These thoughts will compellingly inspire us, projecting us into a
harmonious and rewarding relationship with the world about us.
Thoughts rule life. Every physical action and worldly achievement
is first conceived and built up in the mind. As you think, so you
become, is a great, wise saying, full of meaning and extremely
practical in its suggestiveness. Frequent contact with great masters
(Satsang) will elevate our thoughts and emblazon for us a strength-
ened outlook on life. The more often thoughts are consistently
maintained on a high standard, the nobler our life and actions will
be. However great our ideals may be, yet, in our daily life we may
not be able to live up to them all. We are often forced to make com-
promises with our very own ideals due to compulsion of our inner
and subtle desires. Therefore we must thoroughly discipline and
curb our desires, habits and actions. As long as our desires fully play
V edanta Sandes h

upon us, our true values and ideals are empty nothings mere dream-
stuff, wafting upon a passing breeze! To anchor them in our hearts,

25
 We Must
we must have the necessary, determined discipline of our urges,
motives, passions and wants. Daily prayer and regular study of the
scriptures are found to be of great value in fixing the fresh creative
ideas in us and in chastening and enhancing our diviner aspirations.
Let us give some time daily to cultivate our mental purity, moral
culture and spiritual outlook. Creation of a lofty vision and living
to fulfil a greater mission adds a meaning and a significance to our
life. Such a purposeful life alone is worth living; all else is decay and
death a life of devastating boredom.

Prayer-time is constituted of moments when man tries to-

realise that he is made in the nature of God, the Being of Infinite
Life. Love, Goodness, Wisdom and Power are His very Essence. To
try to discover our at-one-ment with Him is prayer. Thus through
prayer, we come to first recognise, and then realise, more and more
an exalted alliance with the Lord of our own hearts. Such an in-
spired bosom can live a higher degree of joy and efficiency, and will
strive to do better and bigger things in the world. As one gets more
and more engrossed hi such a prayercentered-life, one gathers a
clearer sense of the significance and possibilities of ones otherwise
empty and noisy life. We come to increasingly feel an impatience
with the crowd with in us the hosts of passions that constantly
whip us in their tyrannical rule over us. Freedom gone, lacerat-
ed with lust and desire, fatigued with the seeking and searching
for a full satisfaction in mere sense-gratification cheated of life and
its joys agitated, torn into bits, we realise the total futility of the
out-going life. Such an individual when he enters the new realm of
peace and fullness through prayer and its selfless total-dedication in
Love Divine, he discovers therein all that he had missed throughout
V edanta Sandes h

his lifetime.

26
 We Must
Keep, thus, close to God. He leads, guides, corrects, feeds and
ultimately fulfills. This is a Truth. Keep close to Him. Approach
Him through Love. Reach Him at Love. Meet Him in Love. Em-
brace Him with Love. He is Infinite Love. In Him disappear to be-
come Love Eternal. Try. You Can. We Must!

When one gets re-attuned to this new rhythm of living,

through prayer-centered daily activities, one cannot but feel a great-
er expansion of Consciousness, a blazing realisation of stepped-up
power and efficiency. A sharper awareness of ones own responsi-
bilities to the world around dawns in us. More and more the God
s qualities are reflected and Gods voice comes to echo through us.
We, then, cannot but prove worthy of our high calling and we will
begin to serve the society from out of an inner joy unrevealed to us
before. From such a team of true workers alone can the pledge be
fulfilled: Let His Blessings flow through us to the world around us.

Keep close to God. We Must.

Let our life be prayer-centered. It Must.
Let us be His servants to feel the thrill of
His melody singing in us and
flowing out to the world.

We Must.
V edanta Sandes h

27
Jivanmukta
Wandering In
Himalayas

55

Ksheer Bhawani
Return Journey from Sharada

Excerpts from the Travel Memoirs of

Param Poojya
Swami Tapovanji Maharaj
 The Ancient Sharda Temple

fu%lax fueqZfDr ina izi|

czkRekosu fojkftrks ;%
Jh lkSE;dkkhk egsojk;
rLeS ue% Lokfe riksouk;AA
V edanta Sandes h

29
29
 Jivanmukta
I n three or four days we crossed the rug-
ged mountain region and entered the plains of Kashmir. We
now choose a route different from the one we had followed in
our outward journey. Staying here and there on the way in vil-
lages and near pilgrimage centres, we moved leisurely towards
our destination, another well-known Holy place, in the sate of
Amarnath. A pious Kashmiri Brahmachari, fond of company
of the Sadhus, was with us during this part of our journey. He
was of great help in guiding us through charming places, ar-
ranging our lodging and securing alms in wayside villages. His
presence was particularly valuable because we were not quite
conversant with the Kashmiri language.
Travelling three or four days slowly and pleasantly
along the bank of the Jhelum, across extensive and well-irri-
gated paddy fields, we reached Ksheer Bhavani, an important
Devi Temple. The principle sight here is a curious pool, full
of slightly reddish water, through which bubbles float up per-
petually. People consider it as the sign of the Goddesss super
power, or as her sporting ground. Only the wise know why the
ancient Rishis used strange and wonderful objects of nature
in the worship of God. The sight of a natural marvel quickly
evokes faith in the power and greatness of the creator. There
V edanta Sandes h

30
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 Jivanmukta
is no doubt that conception of wonderful things as images of
God and of strange places as spots suited to the practise of de-
votion is intended to rouse and strengthen feelings of piety. It
was with the full knowledge of human nature that the ancient
Rishis instituted every religeous convention and ritual in order
to lift man up to the Kingdom of God. Without understanding
the inner significance of these institutions, people find fault
with their originators and consider their followers ignorant
and superstitious.
From Ksheer Bhavani, we travelled two or three miles on
land; the rest of the journey of ten or twelve miles was by boat.
Over extensive lakes and long artificial rivers, our boat sped
forward, sometimes cutting across rising waves and sometimes
passing other boats playing to and fro. That merry journey in
the company of other travellers very much resembelled a boat
journey in the backwaters of Kerela. If the shores of the back-
waters are covered with coconut palms , the lakes of Kash-
mir are bordered by paddy fields and beautiful mountains, and
overspread with rare trees and plants. The lakes themselves
are decked with the red lotus and other flowers. Here among
the highest mountains of the world are reservoirs of water as
extensive as any by the seashore.
In a few hours we were in Srinagar once again.
V edanta Sandes h

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31
 V edanta Sandes h

32
Section
STORY

32
 Swallowing of Sun
(Potentials of an unconditioned mind)

T he apsara Anjana was born as a wom-

an on earth. She married the monkey-king Kesari. Lord Shiva
took birth in the form of a monkey through vanara Anjana.
The child born to Anjana was called Anjaneya which is another
name for Lord Hanuman. After giving birth to Hanuman, An-
jana decided to return to heaven.

Anjaneya became very sad. Mother, what will be my fu-

ture without you? How can I feed myself ? How can I live? he
asked.

Anjana said: Dont worry, Anjaneya Gods will always

protect you. When you feel hungry, fruits as red and ripe as a
rising sun would be your food. Anjana kissed her son and left
for heaven.

Fruits as red and ripe as the Sun or Surya? thought

Anjaneya. Is Sun such a ripe fruit? Let me see!

The baby Hanuman wanted to taste the Sun. So reaching

for Surya Deva was not a tough task for him. He made a gi-
ant leap to catch the glowing ball on the sky. The sun glowing
in the sky suddenly saw a monkey coming towards him. Bal
Hanuman grew bigger and bigger as he neared the sun. The
terribly hot rays which made the presence of any mortal body
impossible near the Sun, had no effect on the creature. The Sun
got scared and started calling out for help. Oh Indra! Oh Indra!
V edanta Sandes h

Please help me! he cried.

33
33
 Swallowing of Sun
Why Suryadeva seeks my help?- Indra wondered. Is
he not powerful enough to burn everything that comes near
him? Or is it something beyond his control? Anyway, I have to
see whats happening!

Indra promptly climbed on Airavata his mount, the white

elephant and set out to find the cause of Surya Devas fear.
Soon, he found that a flying monster was trying to catch hold of
the sun. On nearing the sun, Indra was surprised to see that the
monster was actually a giant monkey.

Stop! he ordered. Who are you? Why are you trying to

catch the Sun?

Im Anjaneya, son of Kesari and Anjana replied the

giant child. My mother told me that fruits as ripe as the red
sun will be my food. So Im going to catch the sun and eat it.
Indra was amused by the childs innocence, so he advised him
to return to earth. This is not a fruit, Hanuman, this is the
Sun the source of all light and life said he and commanded,
Return whence you came.

But naughty Anjaneya ignored his command and con-

tinued his journey to capture the Sun. Indra became angry and
warned him to return. He repeated several times his warning,
but Anjaneya did not listen to him. At last, the King of Devas
became so enraged that he struck Anjaneya with his thunder-
bolt Vajra. The Vajra hit the child, wounding his chin and
causing him to fall down to earth. Anjaneyas cheeks were swol-
len twice their size. As the boy fell, his body became smaller and
smaller. Finally, he became the child monkey he really was and
hit the ground.
V edanta Sandes h

34
34
 Swallowing of Sun
This famous legend of Sri Hanumanji is a classic exam-
ple of the potentials of the mind whenever it is open and un-
conditional. The vision & approach of a child is worlds apart
compared to so called adults. As a child every individual is free
of conditions in the mind, a mind ready to explore the endless
pottential of a human being & the world around. It is in fact the
up bringing of parents and society that brings about a sense of
limitation and conditioning in an innocent childs mind. I can
do this & I cannot do this is the impression that we are often
nurtured with knowingly or unknowingly. In this story Hanu-
manji as a child shows that for an unconditional and innocent
mind nothing is impossible. This is also the impression incul-
cated in little Hanumanjis mind by his mother, which makes
him fearless and exploring. This is one of the greatest lesson
for all mothers. Tapping the unconditioned mind of the child
and thus making sky the limit.
V edanta Sandes h

35
35
 Mission & Ashram News

Bringing Love & Light

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

36
 Mission News
Gita Gyana Yagna - Lucknow

by Poojya Guruji Sri Swami Atmanandaji

5th-11th Mar 2017

Gita Chap - 8 / Mundakopanishad 1-2

at Hariom Mandir, Lucknow
V edanta Sandes h

Album Link
37
 Mission News
Gita Gyana Yagna, Ahmedabad

by Poojya Swamini Amitanandaji

6th-12th Mar

Evening Sessions: Gita Chap-2

V edanta Sandes h

at Samutkarsh Cultural Center, Ahmedabad

38
 Mission News
Gita Gyana Yagna, Ahmedabad

by Poojya Swamini Amitanandaji

6th-12th Mar

Morning: Drg-Dryshya Viveka based Meditation

V edanta Sandes h

at Samutkarsh Cultural Center, Ahmedabad

39
 Mission News
Gita Gyana Yagna, Jalgaon

by Poojya Swamini Poornanandaji

16th-22nd Mar

Gita Chap-8 / Bhaja Govindam

Vishnu Sahasranama Archana
V edanta Sandes h

at Duttatraya Mandir, Jalgaon

40
 Ashram News
Holi-Milan Program at Lucknow

Devotees play Holi with Poojya Guruji

at Hariom Mandir, Lucknow -

on 11th Mar evening
V edanta Sandes h

Bhajans / QnA / Bhandara

41
 Ashram News
Hanuman Chalisa Satsang - 26th Mar

Pravachan 42 / Chaupayi No 19 (contd)

Story of Prabhu Mudrika

V edanta Sandes h

Album Link
42
 Ashram News
Visit of a devotee from Bhubaneswar

Smt Indira Misra did Shiv-Puja on 14th Mar

Under guidance of P. Swamini Poornanandaji

V edanta Sandes h

Album Link
43
 Ashram News
Visit of Ahmedabad Group - 26th Mar

Urvish Patel / his sons & friends

Satsang with Poojya Guruji

V edanta Sandes h

Album Link
44
 Forthcoming Programs
7th - 13rd Apr 2017

GITA GYANA YAGNA @ Bhubaneswar

Gita Ch-4 / Kathopanishad 2-1

By : Poojya Swamini Samatanandaji

7th - 11th May 2017

GITA SATSANG @ Pathankot (Punjab)

Gita Ch-17

By : Poojya Guruji Swami Atmanandaji

5th - 11th June 2017

GITA GYANA YAGNA @ Mumbai

Gita Ch-16 / Laghu Vakya Vritti

By : Poojya Guruji Swami Atmanandaji

18th - 24th June 2017

GITA GYANA YAGNA @ Vadodara
V edanta Sandes h

Gita Ch-7 / Kathopanishad 1-3

By : Poojya Swamini Amitanandaji

45
 Visit us online :
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Published by:
International Vedanta Mission

Editor:
Swamini Samatananda Saraswati