Monthly eMagazine of the International Vedanta Mission

Vedanta Sandesh
Year - 23 Issue 11

May 2018

Ganga-Dusshera Greetings
 Cover Page

This month our cover page is dedicated to Ganga-Avatarana -

the descending of Ganga. Every year Ganga Dusshera is celebrated on
the Dashami Tithi of Jyeshtha Shukla Paksha. This year it is on 24th
May.
This is the day on which the prayers and tapasya of King
Bhagirath were finally answered and the divine Ganga which resided in
the heavens in Akash Ganga finally descended on Earth to redeem the
people here, and more specifically the ancestors of Bhagirathji. It was
Bhagwan Shankar who received Gangaji on his matted locks. Sensing
some arrogance in her he did not let her get out of his matted locks, and
again Bhagirath started yet another round of tapasya, and Shivji finally
let her go by opening just one of his hair-lock. There are obviously
many lessons from such stories - the power of tapasya, the compassion
of the celestial ones, the greatness of Shivji, and ofcourse the divinity &
magnitude of Gangaji. When we look at the sky and see the Milky Way,
which is called as the Akash Ganga in our shastras. It all speaks about
the holistic perception of things and magnitude of Gangaji.
Not only the ancestors of Bhagirathji were redeemed, but the
good deeds of such saintly people redeems the whole mankind too. On
that day elaborate festivities are held on the bank of Ganges. Visitors
need to visit Haridwar or Varanasi on such occasion to witness the
grand festivities, including decorations and special Ganga-Aarti.
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 CONTENTS Vedanta Sandesh
May 2018

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. The Art of Man Making 23-30

7. Jivanmukta 31-33

8. Story Section 34-37

9. Mission / Ashram News 38-48

10. Forthcoming Progs 49

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11. Links 50

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 Monthly eMagazine of the International Vedanta Mission
May 2018 : Year 23 / 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

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 jTtqliZonkRekua
thoks KkRok Hk;a ogsr~A
ukga tho% ijkResfr
Kkr'psféHkZ;ks Hkosr~AA
Erroneously taking the individuality as the true self,
there is the genesis of fear. It is only when one finally re-
alizes that I am not this (limited & manifested) Jiva, but
rather I am the infinite Self, that we become fearless.

Atma Bodha - 27
V edanta Sandes h

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 Message
from
Poojya Guruji

Two Birds on the Tree

Mundaka Upanishad gives an interesting analogy of Two Birds sitting on
One Tree, where one bird is sitting contended, while the other one is continuously
gobbling tasty fruits. Angira Rishi sees the world also in the same way. This world
is like that tree, and indeed there are just two kinds of birds seen on this tree-like
world - the Jiva and the Ishwara.
The World is very often compared with a tree in various scriptures, be-
cause it all manifests from a single stem & roots and then has so many different
branches and manifestations - leaves, buds, flowers, fruits, it provides shelter for
so many, it provides food and protects us from all extremities of weather etc. It is
an ideal example of how one becomes many things, and the entire many continu-
ously keep on manifesting from one. However, in spite of its manifested multiplic-
ity & uniqueness of everything, everything is basically connected, because they
are all part of one tree alone, with one common root and also the common main
stem supporting & nourishing everything. The tree also has another interesting
comparison, that the roots which literally support & nourish the entire manifes-
tation are not visible with our existing faculties, nevertheless, its existence is
beyond all doubts. The visible part keeps changing continuously and drastically
in every season, while the invisible part is relatively constant and unchanging. Fi-
nally, the entire tree, howsoever much is useful & beautiful, it can be cut. All these
aspects become points of our deeper contemplation & reflection.
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Superficially it may appear that there are so many individuals living on this
tree, but on closer observation, we see that there are just two alone. Every clas-

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 sification has a certain basis. Here that criterion is contentment. There may be
billions of individuals and still billions more other species living on this one tree,
yet when we apply this criterion, then all the individuals the world over they can
be clubbed under the category of seekers. Whichever country we go, whichever
society we see, everyone is desperately looking out for some experiences from
their world, and interestingly this goes on forever - lifelong. Seeking, seeking, and
seeking. Here and then hereafter. Whether some are educated or uneducated,
rich or poor, high or low, all are trying to extricate some experiences from the
world outside. All the happiness & sorrow are connected to this aspect alone. We
look back in our history books - this alone is the common theme of all chapters.
All wars, all politics, aim to create some ideal scenario, which is supposedly most
compatible with getting good experiences for everyone. So indeed we are all ge-
nerically one kind. Seekers, gobblers. While we all seek, yet in the heart of hearts
- we all aim for the elusive contentment.
The other bird, which though not perceptible, yet its existence is easily in-
ferred. We can never insist to see everything by our sense organs alone to prove
existence of something. So the other bird is seen with the pramana of inference.
There can never be an effect without a cause, no crops without a farmer, so prod-
ucts without an industry, no fever without a bacteria or virus, so also there can be
no creation without a creator. It is common sense. Obviously, the creator of this
amazingly beautiful creation has to be omniscient & omnipotent. One who has so
artistically created the entire creation so beautifully has a mind which is full of love
& contentment. Let’s call him Ishwara or God, or whatever name we may like,
but he or she definitely is an embodiment of knowledge, power, love & content-
ment. That’s the definition of God in all systems & traditions. If the tree is there,
then this second bird too is definitely there. Mere belief in the existence of such
a bird brings about a profound change in our values, goals & life. Afterall we are
all trying to attain that state alone. So our journey begins by seeing the existence
of this second bird. Don’t just see the every-hungry gobblers in the world, but
rather see the signature or rather the presence of this second bird - contended,
omniscient, omnipotent, compassionate. If we are conscious of the presence of
such a bird, then obviously we shall think about it, befriend it, and aim for it. Such
people remain positive, inspired and are real devotees. Such people alone, with
the blessings of God, shall one day become that too, and thus fulfill their lives.

Om Tat Sat,
V edanta Sandes h

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 TATTVA
BODHA

Implied Meaning of Mahavakyas

Swamini Samatananda
 Tattva Bodha

I nthepreviouslesson,wesawhowthestudentfoundital-
most impossible to accept the profound proposition that if one
has to root out the seeking of samsara one should discover the
oneness between the individual and the Ishvara. Listening to
such a proposition the sudent now wishes to logically under-
stand how this is possible? The student is truthful when he
says that from the level at which he stands the identity if not
only impossible it is rather blasphemous. Since the attributes of
Jiva and Ishvara appear to be poles apart, the student cannot
imagine the very possibility of such oneness. He therefore re-
quests the teacher to reveal that point of view from which this
impossible is made possible.

u- LFkwy lw{e 'kjhjkfHkekuh RoEin okP;kFkZ%A

mikf/kfofueqZDr% lekf/kn'kklEiéa 'kq)
pSrU;a RoEiny{;kFkZ%A
The teacher goes on to reveal that the word
‘tvam’ is seen from two points of view. One is the
identification of a person with the superficial
word meaning of ‘tvam’ which implies the
gross and the subtle bodies. The other is the
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 Tattva Bodha
implied meaning of the word ‘tvam’ which is pure conscious-
ness. This is the state of pure existence devoid of all identifi-
cations with the gross and the subtle bodies. Here the teacher
is not talking of the superficial word meaning. Identification
with the word meaning is where the sudent or any ignorant
person stands today. This is how we look at ourself and how
others also look at us. Here the Acharya is talking about that
which transcends the gross and subtle bodies. This alone is our
real identity. Let us see in details the two meanings of the word
‘Tvam’ or the word ‘Jiva’.

The Vachyartha & the Lakshyartha :

There are basically two meanings of the word jiva, a su-
perficial meaning and an implied meaning.

The Vachyartha:
The first one is called the Vachyartha, and the other is
called the Lakshyartha. Vachyartha or the superficial word
meaning is as we see ourself today at the level of our body,
mind and intellect. This is how we see ourselves and also how
others see us. Although this identity appears to be practically
feasable in our day to day interactions this is not our true nature.
Our true identity is that which transcends the three bodies, the
three states and the five kosas too. I am the pure consciousness,
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 Tattva Bodha
self effulgent, and blissful existence. This identity is free from
all conditionings of the body, mind and intellect. This is the
deeper and implied meaning or the Lakshyartha of the word
‘tvam’ or the ‘Jiva’. The teacher is directing us to see ourself in
this manner. This alone is our true identity based on the valid
means of knowledge given to us by our Rishis. The world may
always see us at the level of this body-mind complex but how
I see myself and how I see the world should be my concern. I
cannot change the perception of the world and how they look
at me but surely I can change my own perceptions about my
own self and the world.

The implied meaning (Lakshyartha) is seen in the state of

Samadhi:

This real meaning is directly realized in the state of

‘Samadhi’. Samadhi is that state of mind wherein we are free
from all consciousness of the world and the body and mind as
well. I am free of all identifications with the body and mind as
being young, old, male, female, happy, sad, intelligent or unin-
telligent and so on and so forth. We just become aware of the
Self. Awareness of being pure consciousness and pure exist-
ence. The enquirer alone is. This negation of the adjuncts and
the external world is a result of deep enquiry and contempla-
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 Tattva Bodha
tion upon the knowledge that we have acquired through shra-
van and manan at the Feet of our Guru. Strong affirmation of
this knowledge that I am not this body, I am not this mind and
intellect and directly living this knowledge with full conviction
and clarity is living in the state of Samadhi. In this state initial-
ly the awareness that I am pure existence, pure consciousness
and bliss is there, but as this awareness becomes more affirmed
and natural to me the need to consciously retain this thought
that I am self effulgent and blissful is also not required. Con-
scious effort of retaining the identity is dropped. For exam-
ple when I get a new identity of a Manager from an assistent
manager, it first takes me a while to assimilate the identity. It
also requires an effort of deliberate awareness in retaining the
awareness but slowly it becomes natural to me and I dont need
any deliberate thought to retain the awareness, I know I am a
Manager. Even if someone calls out to me in my sleep I will
respond accordingly. Similarly this new identity of being the
pure existent, self effulgent, blissful self is assimilated then a
deliberate awareness or effort is not required. It becomes nat-
ural to me. I effortless revel in this state of existence. This is
what is meant by state of Samadhi. It comes about with affir-
mation and clarity of discrimination. All that we have realised
through discrimination becomes more and more natural to me.
For this the Acharya says one must practise samadhi regularly.
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 Tattva Bodha
The practise of Samadhi reveals to us the implied meaning of
the word ‘I’.
Having seen the implied meaning of the word ‘tvam’
brings about a turning point in life. The very fact that I dont
see my self as the body mind complex frees me of various com-
plexes. The world may continue to see me at the level of my
physical appearance, my caste, my sex and my mental levels,
but I have discovered a different identity of myself. The world
will continue to see me as a limited being but I have discovered
a new limitless Self. This is how we are one with Ishvara. This
is the point of view which the teacher is discussing.
To see this oneness between the Jiva and Ishvara we
have to enquire upon the word meaning and implied meaning
of both Jiva and Ishvara. In this section we have tried to under-
stand this at the level of ‘tvam’ or ‘Jiva’. Next the Acharya will
talk about the word meaning and implied meaning of Ishvara.
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 Mail from
Poojya Guruji
Conviction of a Sant
Q: What are your views on conviction of Sant Asaram Bapu?

Ans: Now that the honorable court has after due diligence proved the com-
plicity of Asaram in the deplorable sin I would not prefer to call him a Sant
anymore. He will go down in history as yet another Kapati Muni. However,
before we go into more details I would like to draw a distinction of a Kath-
akar from a true Man of Knowledge. He was a self-acclaimed Brahma-Gyani,
advertising everywhere that a Brahma Gyani has come to your town. We
have never read or seen this anywhere else. I never considered him a man
of knowledge, irrespective of his grand shows. He may at best be a believer
in God and could be inspiring millions for a devoted selfless life, but was not
anything more. His being a Kathakar also proved to be a farce.

In Hinduism a Brahma Gyani is someone who having studied the Upanishads

from a Shrotriya & Brahma-Nishth Guru, turns away from all ephemeral things
of the world, meaning they take the resolve of Sanyas, and then alone they
realize the timeless. This is our timeless tradition. I never saw any of these
things in him. One of the things which are required for a sanyasi is Aesha-
na-Traya Tyaga. Complete turning away from Lokeshana (desire for fame),
Vitteshana (desire for wealth) and Putreshana (desire for children or even
hordes of shishyas). He always displayed a complete absence of these. His
ad-campaigns, his acquisitions of properties all over, amassing of wealth, and
drives for more & more shishyas, all indicated existence of Aeshanas rather
than their absence. The only credit I would give him was his marketing skills
to inspire common people for satsang. On closer observation, I found that he
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always targetted the simple & weak-minded, gullible people who were looking

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 for some support, and they got a psychological crutch in him. Incidentally
such class of people are in great numbers, and he polished the art of hooking
them. When you get the hang of getting large followers, then politicians are
not far behind, and so also business men. So everything fitted in very nicely.
However, he obviously had a great sexual appetite, which the court validated,
and this let him down. He did try to develop discreet systems, like hidden
doors etc, but one day the sin does get exposed.

We are believers in Dharma, and dharma does not discrimninate between

the famous or infamous. If you do any wrong you shall get appropriate kar-
ma-phala. Everyone needs to draw proper lessons from such incidents. Lets
accept that good & bad people exist in every field, whether it is religion, pol-
itics, judiciary, bureaucrats, businessmen, doctors, engineers or even teach-
ers. Good & bad exist everywhere. Why should we baselessly expect someone
to be good? Even when we go for shopping we have to investigate, you get
your children married only after due deligence, then why should we be gulli-
ble in these cases. Baseless & unvalid expectations shall always be shattered,
sooner or later. So this is just a wake-up call for everyone to be more alert
& awake. Inspite of all our discretion we shall still be decieved, then lets
simply & humbly learn to be more alert and as far as possible try to live an
intelligent & awakened life. There are always hundred Kauravas and only five
Pandavas, yet the beauty is that the good still exist and we need to believe
in this and keep humbly treading the Sreya-Marg.

Love & om,

Swami Atmananda
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 Gita Reflections

leks·ga loZHkwrs"kq
u es }s";ks·fLr u fiz;%A
;s HktfUr rq eka HkDR;k
ef; rs rs"kq pkI;ge~AA
V edanta Sandes h

(Gita 9/29)
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 Samoham sarva bhuteshu........ na priyah

(leks·ga loZHkwrs"kq u es }s";ks·fLr----)

Swamini Samatananda

I am equally disposed to all living beings; I am neither

inimical nor partial to anyone. But the devotees who
worship me with love reside in me and I reside in them.
Gita 9/29
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 Gita Reflections
I am the same limitless Ishvara in al the be-
ings because the atma of everyone is me alone. I am not some-
one seperate from them. So I am equal to all. I have established
a universal law and everyone is graced as per their own invoka-
tion and prayers. As it is said in the fourth chapter-Ye yathaa
maam prapadyante taams tathaiva bhajaamyaham-As all sur-
render to me I reward accordingly. Everyone follows my path
in all respects. Just as sunlight showers its light equally on one
and all but each one embraces the sunshine in his own way. A
mirror will reflect the sunshine very brightly, clear waters in
a lake will reflect sunshine at a different level, and a rock or a
stone may not reflect any light at all. This shows that the grace
of the sunlight being the same the reflection of sunlight var-
ies depending upon the reflecting capacity of the surface. This
negates the idea that the sun may be partial to some and not
others. Thus the grace being the same each one is benefitted
and blessed according to his own efforts and desires. There is
no partiality on the part of the Sun. So also subjectively con-
sciousness is revealed in the same manner in everyone but it all
depends on the purity of the mind to be able to reflect the con-
sciousness. If a mind is impure and is entangled in the attrac-
tions of the outside world such a mind cannot focus in devotion
of the Divine Self and hence is not blessed by any revelation
of the Real Self. A classic example can be seen in Mahabhara-
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 Gita Reflections
ta. In the Mahabharata, Shri Krishna gave Arjuna and Duryo-
dhana an equal opportunity to chose either his divine army or
to chose Sri Krishna himself. Arjuna chose Shri Krishna and
Duryodhana chose the army. In the same manner Ishvara or
consciousness too blesses and is revealed in all beings in an
equal manner. Ishvara is an embodiment of compassion and
selfless love. The very thought that Ishvara is partial is a false
and ridiculous imposition upon the knowledge and compassion
of God. In fact God showers his love and blessings equally
even upon those who defy his very existence. Thus a person
who does not have the selfless devotion, total surrender and the
inquisitiveness to know the nature of Ishvara is not blessed by
his grace. Just as milk is not sustained in a vessel that is impure
so also an impure mind is not suitable to embrace the grace of
God. Just as a rough mirror will not reflect a clear image so
also an impure mind will not be able to reveal the principle of
consciousness even though it is readily available for anyone to
see. Thus it is the height of ignorance to say that Ishvara is fa-
vourable to one and unfavourable to another. Thus Sri Krishna
goes on to say-Na me dveshyosti...

Na Me dveshyosti:
If all beings are but my own self and not separate from
me then how can I have dvesha (dislike) towards anyone. Just
as a mother when she does something for her child she feels
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 Gita Reflections
the satisfaction of doing it for herself. This is because she sees
oneness between herself and the child. When everyone is me
Sri Krishna says how can I disIike myself or others. Ishvara
is ‘Poorna’ complete within himself. Dislike or hate is always a
result of ignorance and seeing the Self as limited. Dislike is an
expression in the world of duality. So Bhagwan shuns the very
possibility of disgracing someone on the basis of personal dis-
likes. Having said this Bhagwan goes on to complete the impli-
cation by even negating the doubt that Ishvara may not dislike
anyone but he may have a fondness for some. This doubt is also
negated when Bhagwan says-Na priyah...

Na priyah:
I have no favorite nor any beloved. It is only an attribute of
a Jiva to have personal likes and dislikes towards someone. An
ignorant jiva who is inspired by ego satisfaction looks for con-
ducive relationships and situations. Any relationship that brings
about satisfaction of the limited self-receives special fondness
and attention and on the other hand any inconvenient person
becomes a victim of vengeance and dislike. Ishvara has created
this world out of his joy and love. To see any such discrimination
in him is only a reflection of a Jiva’s petty mind and knowledge.
The implication of the words when Bhagwan says-those who
worship me will come to me etc points out to the qualification
required of a single pointed devotion, total surrender and an in-
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 Gita Reflections
tense desire to know Ishvara himself. Oneness with Ishvara lies
in knowing Ishvara himself. It is not a case of being favorable
to some and being unfavorable to others. The truth is that even
grace has to be invoked.

Ye maam bhajanti
Thus Bhagwan says-Those who worship me and seek me
alone with devotion attain me. A mind, which is pre-occupied
with its own ego-centric attachments with the non-Self, cannot
come to discover the pure existing, self-effulgent and blissful
nature of the Self. When the mind has detached itself from ex-
ternal attractions, it becomes ready to seek and to discover its
true identity with the Self. It all depends on the mind. An extro-
vert mind is inclined to seeking superficial pleasures outside and
thus suffering consequently whereas a Sattwik mind is curious
to discover the fulfillment within.

Mayi te teshu
Sri Krishna further goes on to say these spiritual seekers
exist in me and I exist in them. What about others? They are
also non separate from me but as they are still not that thirsty
to seek me their devotion too is devoid of commitment. If they
do then I am in them.
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 -2-

The Art of
Man Making
Swami Chinmayananda
 -2-

The Art Of Man Making

Urgency for the Study of the Geeta

P.P. Gurudev
Swami Chinmayanandaji
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 The Art of Man Making
I tisnotoftenthattheyouthof anationhastofacesuch
dire situation and terrible challenges as we have now in our
country. And yet, it should be recognised as a condition which
no backward nation can avoid when it tries to rewrite its own
history. These are the pangs of the new birth; and no new birth
is ever possible without its accompanying pains. Since this is a
natural condition through which the youth must march forward,
we may profitably look back into our culture to discover available
techniques we may have for reinforcing ourselves and for getting
the necessary strength, stamina and daring to face the national
reconstruction challenges.

A very similar situation is depicted in the Mahabharata

times and a message to the youth had been given by the Subtle
thinkers of the era to the despondent youth of those times Arju-
na represents the world of youth, and the Bhagavad Gita given
out through Arjuna thunders forth the solution to the world out-
side. He is placed against a background of the din and roar of a
self annihilating civil war in this country. The opening chapter
of the Bhagavad Gita paints for us a confusing atmosphere of
stress and tension, of sweat and dust, of din and roar, natural on
every war front. Apart from the clamouring sounds and rattling
noises of the impatient armies standing face to face, we are also
given a peep into the tension created in the subjective Minds of
the people by the tragic outer situation. The challenge is not only
V edanta Sandes h

outside man, but it springs forth from within his own bosom. The

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 The Art of Man Making
disturbance is created by the mental stress and strain churn the
within of the man of action and he comes to feel lost. In fact,
this innocuous gets itself projected to express as the outer dis-
turbances around. examples are many about us today to illustrate
the scientific truth of the statement. Many of our strikes, wheth-
er they be in the industrial concerns or in the universities or even
in our administration itself, all of them ultimately erupt from the
inner tensions felt, which were restrained and suppressed for a
long period of time in the past.

This inner shattering of the psychological personality in

man is projected out so vividly in the characterisation of Arju-
na that in the Bhagavad Gita, the Pandava Prince represents the
‘confused man of the world- the disillusioned youth’ of all times.
The case history of Arjuna is recorded with scientific precision in
the opening chapter of the Bhagavad Gita.

As the commander in chief of the Pandava forces this

great warriors who had proved his prowess many a time earli-
er, comes to the war-front and reviews the array of the enemy
lines. he discovered that the unholy hordes who are championing
the unjust messages of pure covetousness and lust for power are
more powerful. The Kaurava forces are larger in number, bet-
ter equipped and more efficiently manned. Compared with these
forces of relentless materialism, the Pandava forces, representing
the saner and the nobler values of life, are weak, incompetent,
and apparently inefficient. This practical calculation sinks the
warrior in Arjuna into a state of utter dejection, a psychological
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 The Art of Man Making
state of impotency and hysteria. When one is convinced that one
must fight against certain Obnoxious tendencies, and yet when
one finds that, under the circumstances, one dares not to strike,
the resultant mental condition of painful disillusionment is called
‘dejection’.

Arjuna is represented in the Bhagavad Gita as an enthusi-

astic soldier who has reached this benumbing state of utter dejec-
tion.

In such a ‘state of dejection’, an intelligent man of action

discovers in himself many a logical argument, each one apparent-
ly righteous, to convince himself that he should ‘run away’ from
the field of his duty and positive action. This state of ‘escapism’ is
detrimental to any great achievement. But all psychological cow-
ards, often, unconsciously live this life of escapism. At all such
moments, human intellect has got the ability in itself to seek and
to discover false justification supporting its own self escapism.

Arjuna argues that he cannot fulfil, his duties towards his

Nation, and he brings forth a chain of empty arguments, all of
them extremely sentimental and highly emotional. On the whole,
Vyasa, the author, demonstrates in Arjuna the total break up of
the human personality under the stress and strain of its own im-
mediate environment.

I am here deliberately choosing my vocabulary in order to

bring home to my listeners the irresistible parallel that we find in
the conditions today around us: the youth of our country psycho-
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 The Art of Man Making
logically going through this ‘Arjuna state’ of an inner collapse.

After our independence, the new generation, conscious of

their New Found freedom, dreamt of a progressive Nation mov-
ing ahead with determination and vision to make the people self
sufficient and even prosperous. The youth, intelligent they are,
find in themselves a search of confidence that they can achieve
what they want in this rich country by exploring and exploiting
its own natural resources. And yet, at levels they find their hopes
shattered, their vision belied, their ambitions thwarted. The neg-
ative forces around them seem to gather more strength at every
moment and, naturally, a sense of disillusionment verging on the
point of hysteria and despondency overwhelms the youth. They
become at moments and at other moments too despondent to care
what is all happening around them. Their mind corrupted, intel-
lects drooping in despondency, physically they come to live an
unholy and unnatural life of excesses and shameless corruption,
justifying everything that they are doing in a mad sequence of
noisy logic. This we find today among the youth all around the
world.

At this moment, were Arjuna all alone, he would have cer-

tainly, in his dejection and despair, run away from his post of duty,
allowing all the negative forces in the country a free play to sabo-
tage the constructive plans and to blast all the sacred hopes of a
national revival. Luckily for the Prince there was at the time the
great Master Lord Krishna to resurrect the Arjuna mind from
the abyss of despair into the very peaks of hope and the warmth
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 The Art of Man Making
of a clear vision.

Though a proficient man, due to his mental agitations the

great warrior in Arjuna becomes temporarily inefficient. Great
achievements are earned not through proficiency alone, but
achievements are rewards of efficiency. Today all around us we
find in our country, we have through education stepped up the
general proficiency in our youth. But their capacity to apply their
knowledge in the field of their activity is definitely at a low ebb.
If knowledge adds up to form proficiency, the ability to translate
that knowledge into action at the appropriate field is called effi-
ciency

We are at present a nation proficient no doubts but, alas,

extremely inefficient. Arjuna the proficient warrior in the first
chapter of the Bhagavad Gita demonstrates himself to be inef-
ficient to meet the challenge due to his subject mental rupture.
Lord Krishna his song divine treats the shattered personality of
his student and rehabilitate his personality and we find that the
dejected Arjuna of the first chapter rises up in the last chapter
with a newfound determination to act and fulfil his duties to-
wards the world. This mental rehabilitation process is the theme
of the Bhagavad Gita, and in our national revival we shall need
no other knowledge so urgently as this great secret technique.
Hence claim the Gita is a scripture for the teenagers of the na-
tion.

Under the Arjuna State, man sinks into a hysterical con-

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 The Art of Man Making
dition and at a time loses his capacity to discriminate correctly
what should be done and what should not be done. Temporar-
ily his sanity is robbed from him by the rising fumes of own
confusion in his bosom, and he comes to act madly— sometimes
suicidal often tragic society. In our country I need not illustrate
the working of this psychological law, as we find so often our
own national transport vehicles burnt down, our own Municipal
wealth destroyed, when people lose their discrimination at such
moments of psychological disturbance in them.

In short, at such tragic moments man loses his ability

to think correctly and abdicate his power of judgement, he, be-
numbed by worldly problems around, staggers under the crush-
ing load of his own self created miseries. This was the condition
of the student in the Bhagavad Gita, and the educational treat-
ment given to him constitutes the 18 chapters of the Bhagavad
Gita. the immediate urgency for mastering this knowledge for
us as a nation is now obvious and evident.
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Jivanmukta
Wandering In
Himalayas

65

Yoga

Excerpts from the Travel Memoirs of

Param Poojya
Swami Tapovanji Maharaj
 Jivanmukta
H e alone is a real yogi who has tran-
scended the three mental states of tamas, rajas, and satwa, and
reached that supreme state of self-abidance. Nobody else deserves
that name. Others in their ignorance only confuse the ends and
means. It is therefore a supreme duty of a student of yoga to un-
derstand the real nature of yoga and persue it enthusiastically and
wholeheartedly. A well-known principle of yoga is: Yoga yogat
pravartate (“Yoga improves with yoga” that is, yoking with Real-
ity(yoga) is accomplished through yoga practices ). There are sev-
eral stages in the practice of Yoga. One must proceed step by step
from the lower to the higher stage. But if, God’s grace, one has
already transcended some of these stages, one can proceed directly
to the next stage. If a man has attained dharana without practising
pranayama and pratyahara in this life, he need not waste his time or
energy practising those earlier excercises. Similarly, if his mind in
its innate purity can readily concentrate upon the abstract, he need
not seek corporeal aid. So everyone must examine his mental equip-
ment and proceed higher and higher as it may be possible in each
individual case. The science of yoga acknowledges asamprajnata as
its highest goal. It recognizes him who has reached that state as the
supreme yogi. It also admits that there is nothing illogical if quali-
fied persons reach the goal at one leap, while persons less qualified
have to reach it by the regular practise of pranayama, pratyahara,
and other preliminary excercises.
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 Jivanmukta
Brahman
Brahman is the ultimate Truth. He who has accepted It
has accepted everything; who knows it knows everything; who
has gained It has gained everything. But nobody knows Brah-
man, nor desires to know it. Nobody seems to possess that purity
and fitness of mind which makes one desire to attain Brahman.
People are engaged in the relentless pursuit of ephimeral and
limited worldly pleasures. To get those flimsy joys and to pre-
serve them, they waste precious human lives. They appear innor-
dinately proud of such possessions. Alas! even man is not his own.
Then how can those external things become his possessions? All
these pleasures are but the infinitesimal part of the Bliss of Brah-
man. Few indeed are the people who aim at the Supreme Bliss. If
people fail to perceive their ultimate goal, it is all on account of
Maya. Now and at all times, here and everywhere, the delusive
power of Maya functions unchecked. there seems to be no limit
to her powers.
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 STORY
Section
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 Ganga Avataran
T he background to this story: When King
Sagara of the suryavamsa decided to perform the ashvamedha
yagna, his courtiers discovered the sacrificial horse had gone
missing. The king therefore ordered his 60,000 sons to go find
the horse. The arrogant princes went about burning and destroy-
ing places in their quest to find the horse. And presently they
came to Sage Kapila’s hermitage. They found him in meditation
and the horse tied next to him.

Sage Kapila was, with yoga power, above the earth. They
thought this is the culprit, and set fire underneath. His bottom
started heating up, and he opened his eyes; and when he opened
his eyes, all the princes became ashes.

Far away, the king was thinking, “What happened to my

children? They are not coming back.” He sent his son, Amsuman.
Prince Amsuman met Sage Kapila and learnt of the whole event.
It was the sage’s counsel that if Amsuman wanted his brothers
back, he must perform the cremation rites of washing the spot
where they were turned to ash, with the holy waters of the Gan-
ga available only in Swarga.

Throughout his life prince Amsuman struggled to bring

Ganga down. He said, “Until Ganga flows on their ashes, they are
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 Ganga Avataran
not going to get liberation.” And he died. Throughout his life he
struggled, but nothing happened. Then came his son Bhagiratha.
Bhagiratha prayed, prayed, prayed, prayed. Ganga was sitting in
a big Kamandal in Brahmaloka, and he prayed to Brahma, “Please
release it.”

Brahma said, “It cannot be released like that. When Naraya-

na (Vishnu) takes Vamana Avatara, he will become Visvarupa; and
his feet will touch all the three worlds and his toes will topple
down the Kamandal and the Ganga will flow down. Then only
you will get it.”

Oh! Bhagiratha was waiting for Vamana Avatara. You can

imagine how many births he had taken; God only knows. And
Vamana Avatara took place, and the toe of Vishnu touched that
Kamandal and it turned upside down. The whole thing fell down.
And Brahma said, “Now it will go to Patala. Its force is such that
you will not get the Ganga here. It will go to the nether regions.
So you must do something to prevent it from going.

Then he [Bhagiratha] prayed to Lord Siva, “Please hold it

up in your Jata (matted locks); otherwise my whole effort will go
in vain.” He tied his Jata and kept it [Ganga]. But Siva wouldn’t
release it. He simply kept quiet. Then again Bhagiratha prayed
to Lord Siva, “Please release it. The purpose is something else.”
Then afterwards he [Siva] released it through his hair. Then
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 Ganga Avataran
Ganga came with such force, and it flowed through the Ashrama
of a sage called Jahnu. He was so angry he simply took the Ganga
and swallowed it. Then Bhagiratha prayed to Jahnu, “Please re-
lease it.” Then he released it through the ear. Because it [Ganga]
came out of the ear of Jahnu Rishi, she is called Jahnavi. Then
it flowed, and it flowed through the ashes of the ancestors and
then they were liberated. This happened, they say, today [Gan-
ga Dasara]. Valmiki devotes to narrate this wonderful history
of Ganga coming here in the Bal Kana in Ramayana. She flowed
through three regions. First from heaven; from heaven she came
to the astral region; and from the astral region to earth she came.
And she is called by different names. In one place it’s Mandakini;
in another it’s Bhagirathi; a third is Jahnavi. So, this is the birth of
Ganga on this earth.

Alakananda comes from Badrinath, and Ganga is called

Bhagirathi. The name ‘Ganga’ came afterwards. Bhagirathi flows
from Gomukh, and this Bhagirathi and Alakananda join togeth-
er in Devprayag. Then she is called Ganga. And then she flows.
In Allahabad she joins Yamuna also. And there is a third river
called Sarasvati, which is flowing underneath, they say – under
the earth, and you cannot see her.
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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, Jalgaon

by Poojya Swamini Poornanandaji

Gita Chapter 10 / Narada Bhakti Sutras

V edanta Sandes h

16th - 22nd April 2018

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 Ashram News
Sankaracharya Jayanti Celebration

Procession from Ashram to S’charya Gate

Special Puja performed

V edanta Sandes h

20th April 2018

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 Ashram News
Sankaracharya Jayanti Celebrations

Pravachan & Prasad after Procession

Young devotees climbed on top for Abhisheka

V edanta Sandes h

Great Enthusiasm in young & old ñ

41
 Ashram News
Hanuman Chalisa Satsang

by Poojya Guruji Swami Atmanandaji

Chaupayi - 25-26
V edanta Sandes h

Vedanta Ashram, Indore

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 Ashram News
Hanuman Chalisa Satsang

by Poojya Guruji Swami Atmanandaji

Chaupayi - 25-26
V edanta Sandes h

Vedanta Ashram, Indore

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 Ashram News
Audio-Visual Presentation

Topic: Birds of Indore

by Padma Shri Bhalu Mondheji

V edanta Sandes h

Followed by Q & A ñ
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 Ashram News
Birds of Sirpur Presentation

Sirpur Lake has been declared as an IBA by BNHS

There was great enthusiam in devotees

V edanta Sandes h

14th April 2018 ñ

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 Ashram News
Sanyas Deeksha Day Celebration

Early Morning Special Puja

Bhandara for inmates

V edanta Sandes h

30th April ñ
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 General News
Birds of Sirpur

Sirpur is IBA - Important Bird Area

Photos by Ashram Mahatmas

V edanta Sandes h

Lake is just 5 Minutes drive from Ashram

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 General News
Birds of Sirpur

BNHS has declared it an IBA

Photos by Ashram Mahatmas

V edanta Sandes h

Lake is just 5 Minutes drive from Ashram

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 Forthcoming Programs
4th-10th June 2018

GITA GYANA YAGNA@ Mumbai

Gita Chap-18 / Mandukya-1

Poojya Guruji Sri Swami Atmanandaji

27th Jul 2018

Guru Poornima@ Indore

Pujan & Bhandara

All Mahatmas

13-19th Aug 2018

GITA GYANA YAGNA@ Bharuch

Gita-3 & Bhaja Govindam

Poojya Swamini Amitanandaji

28th Aug - 2nd Sept 2018

Vedanta Camp@ Indore
V edanta Sandes h

Amrutbindu Upanishad / Vigyan Nauka Stotram

All Mahatmas
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Published by:
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Editor:
Swamini Samatananda Saraswati