Monthly eMagazine of the International Vedanta Mission
Pdu!3125
Year 21
Issue 4
Monthly eMagazine of the International Vedanta Mission Oct 2014 : Year 21 / Issue 4 Editor: Swamini Samatananda Saraswati
;eXU;q".koféR;cks/kLo:ia eu'p{kqjknhU;cks/kkRedkfu A izorZUr vkfJR; fu"dEiesda l fuR;ksiyfC/kLo:iks·gekRekAA I am of the nature of consciousness, just as heat is the nature of fire. The mind & eyes etc, which are basically inert and get their ‘life’ from that one, non-dual, ever-present, changeless, consciousness which is what I really am. Hastamalaka Stotram - 4
Published by
International Vedanta Mission http://www.vmission.org.in / vmission@gmail.com
Section Index
1. 2. 4. 5. 6. 7. 7. 8. 9. 10. 11.
Message of P. Guruji Tattva Bodha Letter Gita Reflections Jivanmukta Yoga Vasistha Story Section VM News VM Activities Album VM Programs
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5 6-7 9 10-11 13 14-15 17 18 19 20-21 23
from Poojya Guruji Varnashram Dharma The system of Four Varnas and Four Ashramas is very fundamental to Vedic thought & life. Out of these the Varna system was basically for discernment of one's field of work based on one's competence, capacity and inclination. Making people conscious of these subjective truths, what we in effect do is to help everyone discover their drive & dream. What follows thereafter is anyone’s guess. The work of such people has to be one of dedication & love - simply because they love to do all what they do. Effortlessly the focus thereafter is on one's karma and not to the possible fruits of action, which will anyway come and are always dependent on our karma's. Stress-free living with efficiency & productivity is the natural consequence. A world which has so much stress, reduced efficiency & productivity is all because of the absence of knowledge of such great, profound & perfect systems. A society which follows the Varna system has no question of unemployment. Not only the field of one’s work is well-discerned but they get ample time for skill development too. The Ashram system was for facilitating flowering of gradual & progressive maturity & wisdom. First study, then an inning of karmas & responsibilities - for the family, society and the well-being of all, thereafter keeping aside all the worldly responsibilities is a life of simplicity & austerity. This is a phase to prepare for the journey within. Final was the Sanyas Ashram, which was a phase devoid of any karma whatsoever, the blessings of dynamic & dedicated service have already been accrued and now the priority if direct knowledge of the truth of Self and God. Both these systems are beautifully thought out and psychologically perfect for the healthy growth of an individual and the society, so every devout Hindu worked & lived as per the Four Varna & four Ashrams. Today the awareness of the beauty of these systems has dwindled. We have so many people arrogating the responsibility of all ills of the society on systems which were basically meant to make them beautiful. Instead to trying to bring out the truths & beauty of all these systems, the deluded ones take to mud-slinging. Another consequence of the ignorance of these great systems is that the majority of people are having just one varna & one ashram. Majority just live to earn money - like a vaishya, and aim just for gruhastha ashram. Once they enter a life of a householder, that is their be all & end all - till death. A re-look at these systems is urgaently called for - for the well-being of all.
Tattva Bodha Mangalacharan - an Invocatory Prayer Tattva Bodha begins with 'Mangalacharan'. 'Mangalacharan' in sanskrit means an invocatory prayer. An invocatory prayer is one of the most unique qualities of Hindu scriptures where every text or scripture begins with a prayer invoking the blessings of Ishwara or Guru. It is a humble gesture that reflects the philosophy that though man has the freedom to take up a resolve and perform an action, but the fruits of an action lie in the hands of God. An invocatory prayer is also a gesture of expressing gratitude towards one's Guru and Ishwara with whose compassion and blessings a student is blessed with knowledge. By itself a prayer is a very powerful gesture that strengthens aloud one's resolve to take up a task and complete it, it invokes a strength within during all times. Often in Vedantic scriptures an invocatory prayer is also a medium of communicating to the reader the four fold aspects of a text like the subject, the objective, the qualified student and establishing the connection between the subject and the object to be achieved.
01 Vaasudevendra yogindram natva gyaan pradam gurum Mumukshunaam hitaarthaaya Tattva Bodhobhidhiyate Vaasudevendra yogindram: Vaasudevendra the king amongst yogis; natva: having saluted; gyanpradam: bestower of knowledge; gurum: Guru; mumukshunaam: of the seekers; hitaarthaaya: for the benefit; tattvabodhah: Tattva Bodha; abhidhiyate: is expounded. Having saluted Sri Vaasudevendra the king amongst yogis; the Guru who is the bestower of knowledge; Tattva Bodha is expounded for the benefit of the seekers. Vaasudevendra yogindram: Shankaracharyaji salutes Vaasudeva, who is the cause of this entire universe, the pure consciousness. He not only offers his salutations to the Lord of this universe but in this manner he also offers his humble salutations to his revered Guru Sri Govindapadacharya. Govind is also the name of Lord Krishna, so by remembering Sri Krishna he is also seeing the same Godhood in his teacher and thus offering him salutations with the same name. Vasudevendra who is also the king of all yogis. Here a yogi is not one who practises ashtanga yoga but the
one who has attained yoga i.e union with the Self. Natva gyaanpradam gurum: Having saluted the Guru who is the bestower of knowledge. Knowledge is synonym to light that wipes off darkness. Such is the significance of light that nothing in the world would be possible without the blessing of light. Knowledge too is the light that teaches us to live and function at all levels of the body, mind and intellect. Knowledge is of two types-Objective Knowledge and Subjective knowledge. Objective knowledge is knowledge pertaning to all that is perceived separately
Vedanta Sandesh
student of the Acharya’s Tattva Bodha.
from the Self. The knowledge of the world outside, its various Sciences, the body, mind and the intellect is all objective knowledge. There is another branch of knowledge which is Subjective knowledge, the knowledge of the Self. Self knowledge is the blessing of the Upanishads in the Vedas which is the biggest blessing of Sanatan Dharma given to the entire world. Self knowledge is the subjective truth directly seen by our great sages through deep contemplation. This knowledge has then been passed on from time immemorial till date. Hence a guru is one who is like a burning flame that lights another lamp by passing on the same light of knowledge. Self knowledge is a very tricky game and indeed blessed is the student who has the opportunity of gaining such knowledge at the Holy Feet of a Guru. Indeed a guru is one who brings our life from total darkness to a life of enlivening consciousness. He awakens us to our state of pure existence, consciousness and bliss. Sri Shankara offers his salutations to such a guru.
Tattva Bodhobhidhiyate: The Acharya goes on to take the resolve that this text of Tattva Bodha is being expounded for the benefit of such seekers. In the spiritual tradition of India, the Acharyas also indicated the specifications of the text to be written. just as in modern times the back of a book has a summary of the book, it's subject matter and the kind of reader towards whom the publication is aimed for, similarly Vedantic Acharyas most often hinted the specification of the book in the managalacharan sloka itself. This specification is known as the 'Anubandh Chatushtaya', which comprises of the following four features: Adhikari: For whom the text is meant. Tattva Bodha is meant for a seeker of liberation. Those who want liberation from the limitation of time, space and object. This deserving kind is not just desirous of liberation but through righteous actions and devotion has also purified his mind , which has thus become ready for Self knowledge.
Mumukshunaam hitaarthaaya: The Acharya takes a resolve that I am about to write this treatise for the welfare of a seeker of liberation. 'Mumukshu' is a seeker of liberation. He seeks lberation from the bondage of constant seeking as a limited being. Such a spiritual aspirant has fairly experienced the objective world and has thus seen the limitations of it. He has now become aware of it's impermanency, its changing nature and moreover has realised that nothing in the world is capable of giving the limitless sense of contentment. He has discovered from the Masters of Vedanta that the true wealth of joy and satisfaction lies deep within the Self, and has thus developed intense faith towards the teacher and the scriptures. Such a seeker of liberation castes aside the temptations of the world and his desire for liberation is as intense as someone gasping for breath underwater. He is the qualified
Vishaya: The subject matter of the text. Tattva Bodha is the knowledge of the Reality of the Self. Prayojana: The purpose of the text. The objective of the text is liberation. Liberation from constant seeking as a limited being. Sambandha: The relation of the text to the purpose and the one it is meant for. The goal of awareness is realized by gaining knowledge alone. Unlike worldly knowledge where it is a must for knowledge to be followed by it’s application through an action to gain the results, in Self knowledge this is not so. In Self-knowledge gaining knowledge itself liberates.
Oct 2014 Festivities: - 4th Oct: Vijaya Dashami (Dasshera - the victory of goodness over evil) & also the auspicious day when Vedanta Ashram was established. - 10th Oct: Sanyas Deeksha Day of Pujya Guruji Swami Atmanandaji, and on - 21st Oct: Five days festival of Deepawali begins. Best Wishes to one & all for all these occassions. -7-
A Pound of Butter Once there was a farmer who used to sell a pound of butter to a baker. One day the baker decided to weigh the butter to see if he was getting a pound and he found that he was not. This angered him and he took the farmer to court. The judge asked the farmer if he was using any measure. The farmer replied, “Your Honor, I am primitive. I don't have a proper measure, but I do have a scale." The judge asked, "Then how do you weigh the butter?" The farmer replied "Your Honor, long before the baker started buying butter from me, I have been buying a pound loaf of bread from him. Every day when the baker brings the bread, I put it on the scale and give him the same weight in butter. If anyone is to be blamed, it is the baker."
Vedanta Sandesh
Neo-Vedantins? Hari om, Neo Vedanta is the understanding of Vedanta by modern day philosophers. While they do talk about the basic non-duality as revealed by traditional Vedanta, but as they have not studied the ancient scriptures of Advaita Vedanta (Upanishads) systematically, so they interject the understanding with some of their own concepts too. However, all of them have profound reverence towards the ancient scriptures revealing these profound visions. The fact that non-duality was revealed ages back is for them awesome.
One of the basic difference of these modern day non-dualists is that they base their understanding of Vedanta more on logic & experience, and not on the
One of the basic difference of these modern day non-dualists is that they base their understanding of non-duality more on logic & experience, and not on the scriptural validity. Traditionally Vedanta shastra is taken as Sabda Pramana - a competent, independent, 'means of knowledge'. The ancient masters talk of six 'means of knowledge' or Shad-Pramana. These cover perception, different kinds of logic, experience etc. All except Sabda Pramana are negated as incompetent to reveal the truth of self. Sabda Pramana, which are the words of Upanishads alone are discerned as the appropriate pramana for the knowledge of self. This being so the traditional teachers of Vedanta focus more on the Sravana & Manana of the ancient scriptures like Upanishad etc., and use logic just to understand the teachings of scriptures, and not as an independent means. This is the basic difference between the traditional & the so called Neo-Vedantins.
scriptural validity. - Poojya Guruji
Neo-Vedantins generally derive inspiration from some masters who had not studied the ancient scriptures systematically to wake up to their self. Waking up to the truth of self 'is' possible under some special circumstances for few Yoga-Bhrshta's, who have just some subtle impediment left so they do not go through the whole process of Sravana etc. So there can be some Brahma-Nishthas, but they are not Shrotriyas. In other words a traditional teacher of Vedanta is both a Brahma-Nishtha and also a Shrotriya, while a Neo-Vedantin can just hopefully be a BrahmaNishtha - without being fully aware of the sampradaya of passing on the Atma-Gyana. Love & om Swami Atmananda -9-
by
Nistraigunyo Bhavaarjuna
Swamini Samatananda
In the Bhagavad Gita, Lord Krishna talks about the three gunas (modes of instinct) which make up the personality of all beings. These modes of one's nature include sattva (selflessness or purity), rajas (self-centricity & passion), and tamas (dullness). All jivas and their activities in the universe are bound by these three modes, and the predominant ratio of any one of these modes in an individual forms one’s temperament. Every being in the state of ignorance is bound by these three qualities. Only a Man of wisdom sees the realm of pure existence beyond the attributes of these three instinctive modes. In the state of total ignorance man comes to live basically at the level of rajoguna or tamoguna. The personality type reflecting tamoguna is a dull personality, who has not discerned any great goals in life, who is incapable of taking decisions for the welfare of the self and for others too. Such people constantly need a guidance and push by others, over all who basically live a life of sustenance. Rajoguna types are the ones who are hard working & ambitious. They are achievers. But they live a life that caters only to the needs of the individual self and more often carry an odor of a strong ego of doership and enjoyership. Majority of the people in the world are the ones who predominantly reflect rajoguna. It is a trait that leads one into the depths of worldliness, having a vision that is focused outside into the world to gain happiness and security, further strengthening the hunger to acquire more & more. The third personality type is one comprising of sattva guna. People who predominantly reflect sattva guna are the pure minded ones. They live a righteous life tuning themselves to the will of God. They live a life of selflessness & are free from mental conditionings of individual likes & dislikes. Their mind is free from attachments and aversions towards people and objective experiences. They are pure and sharp minded people who basically live a selfless life serving their family, work and society without any personal motive. In fact serving others is what truly gives them a kick and therefore are fully dedicated for all kinds of righteous and noble causes. If such a person with a sattvik mind who is serving others around, also opens the doors of curiosity to know the reality of life then such people are the best qualified for Self knowledge. The limitations of a sattvik mind: Although a saattvik mind is best qualified for knowledge but one of the interesting feature of being sattvik is that one experiences peace & happiness to such an extent that one almost experiences the nectar of liberation. Indeed a person living a life of righteousness serving at the level of the family and society one does create an environment of maximum convenience in life where there aren't any extreme pains, to the extent that a meritorious life leads one to heaven after leaving the mortal body, to enjoy the highest possible pleasure one can imagine. Yet Masters who can see the reality of life come to warn us that the best of pleasures on earth and in heaven are still limited and are no where near liberation. A sattvik life itself is limited and will once again bring us on a trip of seeking either at the level of being a sattvik person or degrade us downwards into rajoguna.
Vedanta Sandesh
Ignorance of the realm beyond sattva guna: Living a righteous life of worship, performing various rituals etc, serving the family, the country and the society at large is never a problem but what the scriptures point out is that when one gets obsessed with karma and devotional practises to such an extent that one comes to see these two alone as the be all and the end all, then that is a problem. In the Gita Bhagwan Sri Krishna says that even sattva guna binds a person with the pleasures born out of righteousness. Therefore a person must see the limitations of living a life only at the level of sattva guna and not being aware of the real nature of the Self which is beyond the three gunas. Let us see the negative aspects of living a life of devotional practices, and service to the society etc as being the be all and the end all: -The identity of a saatvik minded person is still an identity of a Jiva. A Jiva is an imaginary identity who is limited and comes to see himself as an enjoyer and doer, thus constantly seeking in the cycle of birth and death. -An individual jiva is ignorant about the very nature of bondage and liberation. Therefore he constantly strives to attain happiness and security by the field of actions. He believes that he himself and the others around too can be happy only by attaining something through karma.
Though
a
saatvik person is relatively happy and peaceful than other personality types yet his understanding is still veiled by the misapprehenion of what is the truth and the untruth.
-Though a saatvik person is relatively happy and peaceful than other personality types yet his understanding is still veiled by the misapprehension of what is the truth and the untruth. He too lives imposing the reality of the permanent on the impermanent and the impermanent on the permanent. Such a superimposition alone gives birth to duality, and a sense of a wanting being. -Although the saatvik type may get see the Self and others as a other person as a contented being. He them as basically limited complete by his impotent to do and wish to help them limtation and letting weak beings who cannot
a glimpse of liberation he still comes to limited being and fails to see the potentially limitless and serves the others by seeing individuals who will be services. They see them as something for their ownself by maintaining their them live as dependant and help themselves.
-The desire to serve others thoughtlessly disables others to see situations as a blessing of God, where all strugglesome situations only make a person strong and inspired to gain knowledge. It is like spoonfeeding a person with conviniences making him a handicap for life. -A saatvik person serves others selflessly yet deep down he carries a very subtle ego of doership, that he is making others happy and looking after them and may also have a subtle sense of enjoyership to gain the heavens. -He is not able to see that a Jiva even though happy, pure at heart is also impermanent, limited and one who is still bonded by the cycle of birth and death. - 11 -
Quotes Attract what you expect, reflect what you desire, become what you respect, mirror what you admire. The problem is not the problem, the problem is the attitude towards your problem. Winning always doesn’t mean coming first,winning means you are doing better than you've done before. Love is not what you say, love is what you do. When you talk you are repeating what you already know. But, when you listen you may learn something new. Reaching for the you that exists beyond the drama is what the spiritual search is about. Making someone smaller doesn't make you bigger. It took me a long time not to judge myself through someone else's eyes. Happiness is when what you think, what you say and what you do are in harmony.
Vedanta Sandesh
Wandering in Himalayas Solitary Excursions in the Wilderness
Gangotri
Once I was wending my solitary way to Gangotri. eighteen or twenty miles still lay before me. I had no food that day. I had sought for alms in a village, but in vain. As the day wore on I began to feel hungry. But I was not worried. While I rested under a tree, I only wondered how God was going to feed me in that desolate place. In fact I was watching with childlike curiosity to see how it was going to be done.
27
Time passed. I sat there immersed in the beauty of the surroundings. The mighty Himalayas seem to symbolize the Almighty Himself and the Ganga looked as if she were overflowing with milk. Just the I saw a mountain Brahmin laboring up the mountainside with a heavy load on his shoulders. He was tired and sweating and evidently hungry. At a distance from me he unloaded, and then sitting near the stream took out a small packet which contained his food. He had already seen me. With the open packet in his hand he now approached me respectfully and begged me to take as much of it as I liked. On seeing such liberality and love I was very much moved. The man seemed to me an incarnation of God, manifesting Himself to appease my hunger.
Excerpts from
Although all that he could offer me was some boiled potato, boiled clean, without even salt. I accepted just a little portion of it as God's own gift and was satisfied. Here was a true instance of charity. The rich man overfeeds himself on dainty fare and then proudly gives away some morsels to the poor. His act involves no sacrifice and it can hardly be regarded as charity. The hungry beggar who shares with another the little food he has obtained by begging is truly charitable and his deed is really far more meritorious. Having appeased my hunger and quenched my thirst at the stream, I proceeded on my way.
the Travel Memoirs of Param Poojya Swami Tapovanji Maharaj
God does not exist if He fails to help his devotee who has thrown himself completely upon His protection. So long as God is, his devotee cannot suffer starvation or sorrow or come to ruin. Gangotri is situated 56 miles from Uttarkasi. The route leading to it runs northeast, along the banks of the Ganga, skirting the mountains on the way. The path remains closed to the sinful even today. Until a few years ago, the paths to Gangotri and Jamnotri were difficult and dangerous to traverse; today they have become comparatively easier and quite safe. - 13 -
Rama asks about how to overcome the apparent reality of the unreal world.
by Swamini Vidyananda
Just by repeating what the world is unreal, nothing is achieved. The world seems to be so real, every sense organ proves to us its reality! We used to think and operate in the real world, face the real situations, deal with real people and real problems. Our fears seem real, our great goals seem so real, we cry from the real pain and enjoy the real happiness. To say all this is unreal seems to be... too much. Just with repeating the idea “the world is unreal”, many doubts of the truth of this statement remain, and in day-to-day life we continue to operate in the world which continues to be quite real. Is it possible to overcome this at all? It looks as if everything and everyone say and repeat many times “real, real, real”!
20
Vasishtha says - yes, it is possible. There are wise people who know this first-hand. They are like light-houses for the rest of the mankind, showing them this possibility. They not just say, but they see the unreality of the world as clearly, as you can see your own hand. They know this. And so can you, if you listen to their wise words, based on the scriptures, deeply contemplate them, and live accordingly. All objects, be they internal like notions and feelings, or external like the whole material world, including your body, do not exist separately from each other and from the common reality, only their names suggest they are separate. Really,
Adhyatmic Teachings of Guru Vasishtha to Sri Ramji
nothing exists separately, as we used to think of them. Not the whole objective material universe, not my body, not even me as I used to understand it, not perceptions, not even void exists! The only thing existing is not a thing at all, not an object, not a name, not even Sat-Cit-Ananda. It cannot be described, but can only be pointed at. Sat-Cit-Ananda is the good pointer, if you know how to understand it and remember at all times it points to the non- objective reality. Only non-dual pure Consciousness exists, and in this absolute purity the mind conjures up the diversity, and takes this diversity for being real. And once this is done, the rest follows - there are various actions between various diverse objects, there is time between things happening, there are experiences, as the actions and objects get reflected in the mind, the sense of the separate “I”, desires, comparisons, the notion of bondage and even the desire for liberation. If you live in the world of many separate entities, sorrow and fear are unavoidable. And nothing can be done with many separate objects to avoid this and be always happy. But, if you know the reality, which binds everything together, and know this Self alone is real, Vedanta Sandesh
you go on the path of liberation beyond sorrow. Only if this supreme Lord is known, sorrows come to an end. How many times in your life you have seen the sun rising and setting? If you think of it, you never did! Because the sun neither rises nor sets. It is the Earth which makes turns around its axe and presenting one half or another to the sunlight.
Non-apprehension & the mis-apprehension
We know, the sun is not rotating around the earth, it only seem to do so, and our language about sun “rising” and “setting” confirms it. We see one thing, and we may know it quite differently despite seeing this so. Same way, we see the sky blue, although it is not really blue, it is pure and colorless, but seem to be blue. Same way, this world is unreal, it only seem to be real. Without understanding of the unreality of the objects in their seemingly separate existence, one’s attention will always be turned toward the world. The mind would always want something and body will run toward that something or away from something else. Only when the whole creation is known to be utterly non-existent, the supreme Lord is realized. The wrong notion about the reality of this world becomes deep rooted because of the persistent wrong thinking. It starts from the birth, and is supported every day by the words and feelings. Like looking every day at the skies would make firm your
belief in the blueness of
the
and
seeing the travel of the
sun would make
its setting and rising
unquestionable.
The wrong notion can
be removed only
by the knowledge of
what is right. To
know about the sun and
the skies, you
turn to your teachers in
schools or to the
books. To know the truth
of the life and
your own self, you turn
to the company
of wise men and study
of
holy
scriptures. As you hear
about the truth in
the good company,
think about the
truth, go deep inside in
search
it,
contemplate it, turn to it,
live according to
it, the wrong notions
about the reality
of the world disappear,
sky,
of
and the light of the true knowledge shines bright, destroying all ignorance. When the wrong notions are dispelled and the truth is realized, that realization so thoroughly saturates one, so one thinks of it, speaks of it, rejoices in it, and teaches it to others. Such people sometimes are called Jivanmuktas, liberated in this life, and also Videhamuktas, liberated without the body. -7-
The Five Yamas 2. Satyam Satyam is Truthfulness. Truthfulness implies that we the presentation of facts by us should be as per our knowledge within. There should be no split in the personality, that inside I am something and outside I am something else. Satyam reveals an integrated and transparent mind & personality. We should always desist from the temptation of presenting a false facts even in the possibility of getting some gains outside; because if falsehood is likely to bring any particular benefit, it also kills our sensitivity to enjoy a particular situation. A split mind is a sure shot insurance to pain, grief, stress and ill-health, apart from our inability to live as per our convictions. Our wisdom becomes futile. It becomes unavailable, and we are compelled to live just the opposite of what we believe to be right & good. So one must never resort to lies & falsehood, irrespective of the possible gains. If at all we thin that the truth we know is not worthy of being spoken, then we always have the freedom to remain quiet or speak diplomatically, but one must always make it a point never to speak lies, and thus pave the path to a split personality and the subsequent disasters.
Vedanta Sandesh
Devi Bhagawatam-Hayagriva Story Section
Once, Bhagwan Vishnu, the sustainer of the universe, became tired after continuous battle for ten thousand years. Seated under the shade of the tree, Vishnu rested, placing his chin on his bow. Around that time, the devas came to him for his approval for a sacrifice. Finding him asleep, the devas grew anxious. They knew Vishnu would be angry if disturbed. Lord Brahma then created white ants and asked them to eat the front of the bow which was lying on the ground so
n o p u e c On e ... m i t a
that the other end would become free and would wake up Vishnu. The white ants did as they were told, but contrary to what the devas expected, instead of waking up Vishnu, the string snapped with a great force and cut off Vishnu's head. The devas were distressed at the mishap and did not know what to do. Seeing the devas in such agony, Brihaspati, supremely versed in the Vedas, consoled them. He said, It is no use shedding tears over what has happened. The question is how to undo it or turn it to our advantage. Now that this has happened to the mighty Vishnu we can only look up to the Divine Mother the supreme source of all power.The gods sat in meditation and directed their prayers to the Divine Mother. They asked her to restore the life of Vishnu, the husband of Goddess Lakshmi. The Mother appeared before them. She said Nothing happens without a cause. Once Vishnu looked at his beautiful wife, the Goddess Lakshmi and laughed. She wondered what ugliness he had seen in her face. In a moment of annoyance, she wished his head would disappear, without thinking of its effects. Owing to her careless thoughts then, the head of Vishnu has fallen into the ocean. I will fix his head on his body as before. But that is not the only cause for this unusual situation. Once, a horse-headed (Hayagriva) giant practiced penance. I was pleased by his penance. He asked me for a boon that he be immortal. I instead gave him a boon that he would die only if someone who had a similar physical form faced him in a battle. Sure that another creature like him was impossible, he has now become a terrible menace. It is time someone put an end to the menace. So let Brahma take a horse's head and fix it on the headless body of Vishnu. Then Bhagavan Hayagriva will slay the vicious wicked horseheaded giant, for the good of the devas . Brahma attached the head of a white horse to Vishnu's body and the revived Vishnu entered into battle with Hayagriva and eventually killed him. - 17 -
Wfeboub!Njttjpo ' Wfeboub!Btisbn Ofxt
Vedanta Sandesh
Hjub!Hzbob!Zbhob-!Mvdlopx; A Gita Gyana Yagna by Poojya Swamini Amitanandaji was organized at Hari om Mandir from 17th to the 23rd Sept 2014 - during the Sraddha Paksha. The subject matter of the week long discourses were - Gita Chapter 7 (Gyana-Vigyana Yoga) and Upadesha Saram (Ramana Maharshi). The discourses were nicely received and appreciated by the devotees. On the last day of the Gyana Yagna the Mandir authorities organized a lavish Bhandara for all. Their big-heartedness is always highly appreciated.
Btisbn!Dmbttft-!Joepsf!; There are two regular classes which are conducted at Vedanta Ashram. One is the Mundakopanishad - with Shankara Bhashya, by Poojya Guruji, and the other is a Panchadasi class being taken by P. Swamini Amitanandaji for a Senior Citizen Group. In the Mundakopanishad pravachans, Poojya Guruji is presently discussing the 10th mantra of the second valli of the first Mundaka. In this Angira Rishi discuses the transition from Sattwic Karma to the Gunatita realm of Brahma Gyana. If at all someone insists that doing social service is the ultimate a man can do & should do, then the teacher objectively analyses the state of mind of such people and reveals that such people finally go to a much lower realms of existence, even hell. Any person insisting on any karma, even though it maybe punya karma, for the ultimate well-being & redemption lives in a fragmented & limited state and continues to suffer all the consequences of inevitable transmigration. They continue to take themselves as a jiva, and this is enough to reveal that they are ignorant about the implications of Brahma Gyana. Transition from the realm of karma is always by deeply realizing the limitations of the realm of karma. It is knowledge all the way - even for vairagya.
Ibovnbo!Dibmjtb!Tbutboh-!Joepsf!; In the monthly Hanuman Chalisa Satsang at Vedanta Ashram, Poojya Guruji is giving elaborate discourses on this very prevalent text. From last four sessions we are continuing the study of the first line of the first chaupayi, which is - Jaya Hanuman Gyana Guna Sagar. In the last pravachan Poojya Guruji revealed how focused & dedicated Hanumanji was for getting the best of knowledge - from the best of teachers. He not only wished to have Surya devata as his Guru, but handled all possible problems to be accepted as a disciple. He also told the story as found in Parashara Samhita that there was a technical marraige of Hanumanji for being competent to get all the knowledge.
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Vedanta Sandesh
!!!!!!!!!!!!!!!!!!.!jo!Qjdt;!Tfqu!3125 Ibovnbo!Dibmjtb!Tbutboh
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Mumbai Programs Vedanta Mission, Mumbai along with its parent Trust, the Indian Cultural Foundation are organizing three special programs in Dec 2014.
1. Anand-Lahari: On 6th Dec evening, a mega Cultural Program is being organized at Manik Sabhagruh, Bandra. Special artists have been invited to perform for the show. Please check out for passes from the VM-Mumbai office.
2. Prerna Talks: On 7th Dec afternoon, a special Inspirational Talk Program is being organized in an Auditorium inside the Thakur Complex in Kandivili area. The subject matter of the talk is :
‘Hindutva - for Holistic Living’ The organizers have invited Dr. Subramanium Swamy to speak on the occasion. Poojya Guruji will also speak on the subject which has always been very dear to him.
3. Gita Gyana Yagna: From 8th Dec a week-long Gita/Upanishad Pravachan series will start at Sri Ramkrishna Math, Khar from 8th Dec. Poojya Guruji will speak on the 11th Chapter of Bhagwad Gita and Mundakopanishad 2-2.
Vedanta Sandesh
Gita Gyana Yagna, Morvi : A week-long Gita Gyana Yagna will be organized at Morvi, from 6th to 12th Oct. In this discourse series Poojya Swamini Amitanandaji will conduct discourses on Upadesha Saram and Gita Chapter 7 - in Gujarati.
Gita Gyana Yagna, Jalgaon : A week-long Gita Gyana Yagna will be organized at Dutta Mandir, Jalgaon, from 13th to 19th Oct. In this discourse series Poojya Swamini Poornanandaji will conduct discourses on Kathopanishad 1-3 and Gita Chapter 3 - in Marathi.
Gita Gyana Yagna, Lucknow : A week long Gita Gyana Yagna will be organized at Hanuman Setu Mandir Complex by Poojya Swamini Samatanandaji from 2nd to 8th Nov. The subject matter of the discourse series will be Gita Chapter-5 and Atma-Bodha.
Gita Gyana Yagna, Indore : A week-long Gita Gyana Yagna will be organized at Hindi Sahitya Samiti Sabhagruh, Indore from 17th to 23rd Nov by Poojya Guruji Sri Swami Atmanandaji. In this discourse series he will give discourses on the second chapter of Bhagwad Gita.
Gita Gyana Yagna, Mumbai : A week-long Gita Gyana Yagna will be organized at Ram Krishna Math-Mumbai from 8th to 14th Dec by Poojya Guruji Sri Swami Atmanandaji. In this discourse series he will give discourses on Gita Chapter 11 & Mundakopanishad 2-2.
Gita Gyana Yagna, Ahmedabad : A week-long Gita Gyana Yagna will be organized at Sri Ramkrishna Kendra, Maninagar, Ahmedabad from 24th to 30th Dec by Poojya Swamini Amitanandaji. The subject matter of the discourse series will be announced later.
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International Vedanta Mission http://www.vmission.org.in/
Vedanta Mission Blog: http://blog.vmission.org.in/
Earlier ‘Vedanta Sandesh’ issues http://bit.ly/1oGD4TK
Om Tat Sat