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    Nbs!3122Year 16 Issue 9

    Monthly eMagazine of the International Vedanta Mission

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    In This Issue

    1. Vedanta Section: Atma Bodha - Shloka-28

    2. Letter Section: Acceptance & Expectance

    3. Devata Section: Bhagwan Sri Rama

    4. Katha Section: Atri Rishi

    5. VM Programs: Mission / Ashram Progs

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    From Poojya Guruji

    Vedanta SandeshSpreading Love & Light

    Monthly eMagazine of theInternational Vedanta Mission

    Sharing the message of Vedanta and Sanatan Dharma

    Mar 2011

    On the Net since 1995

    Started by:

    oojya Guruji Sri Swami Atmanandaji

    Editor:

    Swamini Samatananda

    Published from:

    Vedanta AshramE/2948-50, Sudama Nagar

    Indore-452 009, India

    Web:

    www.vmission.org.in

    Email:

    vmission@gmail.com

    Hari om!

    Sense of responsibilty reveals a sensitive and a conscientious mind. Sperson feels gratified & obliged for the love & service of so many around- parents, relatives, teachers, society & even gods, and thus feels inspirserve them to the best of their abilities. Heartfelt gratitude is a great motivto voluntarily take up responsibilties. This is however true for sensitive &less people only, because the selfish ones become blinded and insensititheir self-obsession. They dont bother to even hurt those who love & them, and it is this blind self-centricity which takes away all humanenessman and brings about their fall. The sattwik ones are on the other hand se

    because they feel blessed, and are motivated by heartfelt gratitude. Tpeople thankfully do loving & caring sewa for all who have done somethithem. Wherever love is there, there will always be greater purity of mind. Wever makes a mind selfless, blessed and gratified is positive, and facilitatespiritual journey too, apart from a blessed & happy life here. Such peopindeed punyatmas making the world a better place to live, as compared selfish ones, who rather create hell.

    However, we also need to see a fine distinction between motivation by tude and motivation by love. Feeling of gratitude etc pertains only to therant ones and not to the wise ones; the enlightened ones are neither grateanyone, nor are they motivated by any sense of responsibility they do

    they do just out of pure love. Things like gratitude, a sense of duty, respoity, obligation etc are words in the realm of duality, relevant only when I limited entity, separate from others. Only when someone is basically difffrom others, that they will get obliged by them, and thus need to thanEven though these relatively better jivas seem to serve nicely, but what nto be seen is the fact that they continue to remain limited individuals, and thing is a deliberate act, out of obligation of personal favors rather thanlessness. Those who wake up to the non-dual truth are not only free frolimitations of their body-mind complex etc, but even from all duties, all sobligations & family responsibilities, which are all ego-centric. When thdies, then alone the Atma is realized, so the wise ones dont live like a

    mented individual, but as the unfragmented, all-embracing, infinite lifeciple, the Self of all. The whole world is in them, and they are in all. WhenGod is also not seperate from them, then what to talk of people, beings, or devatas. In non-duality, love alone motivates. Motivation by love is deffortless and magnanimous, while motivation by duties & obligations is saand thus is never ending. Self-Knowledge brings about an existential digm shift. It is a new life with an air of total freedom.

    Love & om,

    Swami Atmananda

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    Vedanta Section

    Atma Bodha - Shloka 28

    Atmaavabhasayatyeko:Life is a flow of experiences. This experienc-

    ing implies becoming conscious of a particular ob-ject. We know the existence & nature of a particularthing only when we are conscious of that thing. Bybeing conscious we imply illumining it or seeing it,and this is what is generally called knowing it. Theessence of all experiences is to be conscious ofsomething. Every moment we are experiencingsome thing or the other, so every moment we areillumining something. Now, if we go a bit deeper, wewill realize that this becoming conscious is possiblewhen the subject is of the nature of consciousness,and the object is inert. Subject is like a focus of light.It keeps on exuding light. There is no effort required

    danta Sandesh - Mar 2011

    Effulgent reveals the inert, not vice-versa

    Atmaavabhasayatyeko buddhyadeenindriyanyapiDeepoghatadivatswatma jadaistainaavabhaasyate

    Atma: The Atman; avabhasayati: illumines; eko: alone; Buddhyadeenindriyanyapi:the buddhiand the like, including the sense organs too; deepo: lamp; ghatadivat: just as a pot and the like;

    swatma: ones self; jadaistaih: by those inert; naavabhasyate: is not illumined.

    The Atman alone illumines the Buddhi and the like and the organs of senses too, just as alamp illumines the pot and other objects, but the Atman is not illumined by those inert objects likeBuddhi and so forth.

    28

    to illumine it. This is what is called as Self-Reveaing or Chit. The Atman or the Self is of the natuconsciousness or Chit. The Self is self-revealingdo not need any other light to know my own preence and I illumine everything effortlessly. This what the Acharya reveals in this sloka that all oexperiences are illumined by the Atman. Enquiry inthe details of an experience reveals the seeffulgent nature of the experiencer. In fact eveexperience is continuously revealing to us the coscious nature of the subject, and the inert natuof objects.

    Buddhyadeenindriyanyapi:As a human being we have various facultie

    In the previous sloka the Acharya explained the grave consequences brought about by imaginin

    the Self to be a Jiva, an individual limited being. All the sufferings of Samsara, fear and anxiety are boonce we see ourselves as a limited Jiva with a sense of doership and enjoyership. Once this realisatiodawns that the Jiva is only born ot of ignorance and imagination and can be effaced with the right knowedge then the truth of the limitless Self is revealed thereby liberating the individual Jiva from the shackleof fear and insecurity.

    The following sloka reveals the Atman as being the illuminator of all the faculties the sense organthe mind and the intellect. If the objective world can be percieved by the sense organs and the mind it due to the blessings of the Atman which is of the nature of consciousness. Being the illuminator of all thphysical and mental instruments and these faculties being inert by themselves the Atman can not billuminated by these organs.

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    which are our instruments to experience variousthings in life and also respond to them. Our organsof action, our sense organs, the mind and the intel-lect are our gross and subtle instruments to func-tion as a manifested being. But all these instrumentsby themselves are inert and made up of the fiveelements. (the panchamahbhutas). Being inert theycannot enliven or enlighten the objective world, in-

    stead they get their power to bring about aware-ness of the world outside from the Atman which isof the nature of pure consciousness. The Atmanalone is truly the source of light that enlivens andenlightens all our experiences. In the Kenopanishadthe shruti says know the Atman as that which isthe ear of the ear, which is the mind of mind, thespeech of speech. The Acharya explains here thatthe apparent luminous nature of the mind and thesense organs is in reality due to the Atman which istheir substratum.

    Deepoghatadivatswatma:The body, mind and intellect as our instru-

    ments cannot bring about the awareness of objectsand their experiences. It is with the light of the Atmanthat they are able to function, this principle is ex-plained here with a beautiful example of a pot. Justas a pot cannot be illumined by itself, but it is knownwith the light of a lamp. Similarly if you place a potwith holes designed on it and place a lamp insidethe pot, not only does the lamp illumine the pot butthe light reflected out through the holes illuminesthe objects around it. So also one can imagine ourbody in place of the mud pot. The light of the con-sciousness is like the lamp in the pot and our vari-ous sense organs are like the holes in the pot.Throught these sense organs the light of the Atmanis reflected and the sense organs as though be-come the instruments to enlighten and brig aboutthe awareness of the world outside. But in both thecases neither can the presence of the pot itself be

    known by itself, nor can the pot illumine the lamp.So too the gross and the subtle bodies cannot en-lighten their own selves, neither can they enlightenthe world of objects around and nor can they en-

    lighten the Atman.

    Jadaistainaavabhaasyate:As explained just as the pot cannot illum

    the lamp because the pot itself is illumine by lamp so also the mind and the intellect being inand dependant on the Atman, they cannot illumthe Atman. In Kenopanishad, the shruti explains - Y

    manasa na manute yenahur manor matam, TadeBrahma tad viddhi nedam yadidam upasateThat which s not thought by the mind, but by whthey say, the mind is thought, that verily, know this Brahman; it is not what people here worship.

    With the aide of all the sense organs, pranas and the mind, one is able to objectify and perience the external world. But as it is being plained that the source of illumination is Brahmthe Self. The self being the source of light for all meaof experience,