vedanta sandesh - april 2016

7/26/2019 Vedanta Sandesh - April 2016

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Monthly eMagazine of the International Vedanta Mission

Year 21 Issue 10


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Monthly eMagazine of the International Vedanta Mission

Apr 2016 : Year 21 / Issue 10

Editor: Swamini Samatananda Saraswati

Published by

International Vedanta Mission

http://www.vmission.org.in / [email protected]

O Sankar! the great teacher, whosoever is inclined to know

the truth about their own Self, you bless all such devoted students

with the discrimination of Jiva & Ishwar. I am fully devoted to your

lotus feet for such a knowledge.

Hkork turk lqfgrk Hkfork futcks/k fopkj.k pk#ersAdy;s'oj&thofoosdfonaHko 'kadj nsf'kd es'kj.ke~AA

Totakashtakam - 3


4/24

Section Index

1. Message of P. Guruji - 5

2. Tattva Bodha - 6-7

4. Letter - 9

5. Gita Reflections - 10-11

6. Jivanmukta - 13

7. Yoga Vasistha - 14-15

7. Story Section - 17

8. VM News - 18

9. VM Activities - 19

10. Album - 20-21

11. VM Programs - 23


5/24

From 22nd April onwards a month long mega religious festival is being organized at Ujjain

which is an hour drive from our Ashram at Indore. This is one of the four places where the

famous Kumbh Mela is organized. Kumbha Mela at Ujjain (and also at Nashik) is called

Simhastha - because Jupiter ascends into Leo or Simha Rashi. No humans decide fo

these festivities, but it is the special astrological configurations because of which thedevotees start their pilgrimages to such places. Termed as the biggest religious

congregation on earth, millions throng the place. Saints & Sadhus of different sects camp

in the area, and lovingly share their wisdom freely with one & all. This has been the grea

knowledge tradition of this part of the land - that like the ever-flowing Ganga, knowledge

flows freely for one & all, irrespective of their caste, creed, religion or sex - in the spirit o

'Sarve Bhadrani Pashyantu'.

The story goes that once Sage Durvasa was not happy with the conduct of Indra, the king

of Devatas. Devatas were expected to be more magnanimous, and as per him should

even lovingly take cooperations to everyone, including Asuras. So he cursed Indra, tha

his powers shall start waning and shortly end - till he took assistance of Asuras and both

the Devatas & Asuras churn the ocean and get Amrut, which alnone shall help them ge

their power back. So the famous Samudra Manthan was organized. When deep reflections

is done on something then apart from the aspired karma-phala, all choicest blessings and

worldly siddhis are also acquired. Thus seven special blessings came out, the last of them

was the Amrut, brought out personally by Dhanvantariji. Later when Bhagwan Vishnu was

distributing Amrut to devatas, some altercation happened, in which some drops of amrufell down in four places. These four places are the ones where Kumbha Mela is organized

to celebrate the event, and even partake some drops of Amrut.

The real amrut is in fact the knowledge of wise people who gather in such places. Devotee

come & not only serve great masters but also get the knowledge from them. Great story

and equally great tradition.

Simhasta (Kumbha) at Ujjain

fromPoojya Guruji Swami Atmanandaj


6/24Vedanta Sandesh

Tattva BodhaThe Three States: The Dream State

An important pointer is given here as the Dream

State which discriminates between an experience and

witness to the experience. The dream state is an

xperience like any other state because not only is it

phimeral but also the so called experiencer is a wit-

ess to it. I am that consciousness which is not dis-

laced by the coming and going of any experience.

This alone reveals that the Self is other than the vari-

us states of experience.

In the discussion of the three states an impor-

ant point is that it is so unique that it displaces the

ther. But it too is temporary. It is relative. There is

ome thing that has been intrumental in bringing about

he state. The scriptures speak of the three gunas.

Sattva Guna, Rajo and Tamo guna. Which ever guna

ominates we glide into a particular state.

What is the dream state:

Our sleep is of two types. One is the deep sleep

tate where in we lose total awareness of the outside

In the discussion of the three states having discussed about the waking state the Acharya goes

discuss about the dream state. Let us see the various facets and implication of the dream state.

world at all levels of senses, mind and the intel

Even the awareness of my existence is disconnec

The dream state on the other hand is a state of pa

awareness wherein we are totaly cut off from the enal world and our senses too are inactive. The inte

too is unavailable. It is a state of mental play. A me

projection of our subconscious mind borne out of

impressions gathered in the mind based on our

experiences or future dreams in the outside world

all experiences make a home in our subconsc

minds, it is more of a play of our unfulfilled or part

fulfilled desires. When any desire that is very st

remains unfulfilled or unsatiated the mind makes a

for itself to release the pressure of such unfulfilled

sires creating an imaginary world. This can be c

pared to the pressure cooker which we use in ou

ternal world. All pressure built up of such unfulfille

partially fulfilled desires finds a release for itself in

state. Dream state thus is a great blessing of Go

relatively relax the mind. But we all do know and e


7/24- 7 -

WISHING EVERYONE A VERY HAPPY

SRI RAM NAVAMI(15th April)

&HANUMAN JAYANTI

(22nd April)

ence that dreams only help release the pressure and

elax us from a built up pressure but dreams can never

ruly satisfy our hunger for anything. We may eat a sump-

uous meal in a dream but our hunger is not truly ap-

eased on waking up. On waking up we still need to walk

p to the kitchen and arrange for food. In the dream state

he subtle and the causal body are involved but more

redominantly it is the subtle body which forms the plat-orm in projecting an imaginary world.

Nature of the Dream State:

As in the waking state the dream state too has a

ontinuum of time, space, and objects. A dream may be

f a few minutes or even a few seconds but we experi-

nce time which may reflect years of experience. I may

xperience a life time in just a few seconds. Similary space

oo exists. I can experience a house, a street or a coun-

ry. Not only this as we all know that a world of emotions

re experienced in a few moments of a dream. Happi-

ess, fear, satisfaction, dissatisfaction, all shades of emo-

ons are experienced in a dream. Sometimes we may

uddenly wake up feeling horrified and scared or some-

mes one may even start laughing in a dream. The

reamer too may have a completely different identity in

he dream than that of the waking state. Due to somempressions I may see myself as a thief in a dream but in

he waking state I may be the most honest person around.

The intellect has no role to play in the dream. My dream

may be a mixture of all unconnected things unimagin-

ble for me in the waking state. The most interesting part

of a dream is that the dreamer when identified w

the dream considers it to be fully real and g

through a wide range of emotions. It is only on w

ing up that one brushes aside the dream as un

and insignificant.

Identity of the dreamer as per the sharira :

Each of the identities that we adorne in three states have been given a unique name. In

dream state we drop all our identity with the gr

body and identify predominantly with the subtle bo

Such an entity has been given a specific na

Taijasa or the Effulgent one., since it has profo

power of imagination.

Lessons from the Dream state:

- The world which appears to have a real existe

is only a projection of our minds.

- The experience of the dream state, the object

experience and the experiencer are all borne of

one Self alone. Not knowing this we run after

world which is our own creation and a creation

the mind alone.

- As long as we are in the dream world it appe

real, the moment we are out of it all we see its imnary nature.

- The identity as the dreamer or Taijas is rela

and only state specific. Our real identity is tha

the witness who does not change or die away w

the change of state.


8/24Vedanta Sandesh

Once a farmer found an abandoned eagle's

nest and in it was an egg still warm. He took the

egg back to his farm and laid it in the nest of

one of his hens. The egg hatched and the baby

eagle grew up along with the other chickens. It

pecked about the farmyard, scrabbling for grain.

It spent its life within the yard and rarely looked

up. When it was very old, one day it lifted up its

head and saw above it a wonderful sight - an

eagle soaring high above in the sky. Looking at

it, the old creature sighed and said to itself, "If

only I'd been born an eagle".

The Eagle


9/24

Negation Method

The reason why

he scriptures resort

o methodology of

egation to point the

ruth of our self, is

ecause all positive or

escriptive words

eveal only limited &

agented things. The

elf is non-dual no I

you, no indriyas nor

ven time & space

om its point of view.

- PoojyaGuruji

Hari om !

Your answer is more of Soliloquy of Consciousness. Nice reflectio

and to some extent good at this stage too, but I suggest that you

please wait for some more time before you see the point of view

pure consciousness. The reason why the scriptures resort to

methodology of negation to point the truth of our self, is because

positive or descriptive words reveal only limited & fragmented

things. The Self is non-dual no I & you, no indriyas nor even tim& space from its point of view. Only when you negate all of these

that we can possibly appreciate our true self & unimaginable natu

of this ever-effulgent so called consciousness. We use the word

consciousness because the self does reveal everything, but even

this word has its own limitation. Consciousness implies that whic

is conscious of something. How are you going to call this

indescribable thing when all objects of our awareness have beennegated and there is nothing to be conscious of? So the trick is a

about slowly & steadily negating various superimpositions. Later

the text we will be going into the Mahavakya Tat-tvam-asi, which

plays a very important role to negate every thing & point to non-d

truth. However, I appreciate this effort. Such efforts helps to bring

forth the possible perceptions, which can be discussed & clarified

Keep it up.

Love & om,

Swami Atmananda

- 9 -


10/24

by

SwaminiSamatananda

In this stanza of the Seventh Chapter Sri Krishna reveals a very su

philosophy which aims to show as to why the Jiva is unable to see the b

nature of Ishwara. In his journey of the world the Jiva struggles for survival

towards his desire for fulfilment. Backed by this instinct to sustain himself

further look for more vistas to bring about consistent joy he endlessly searc

amongst the various dimensions of the material world. In this struggle natur

there is no space for knowing the creator or seeing the oneness of the Jiva

the creator. This marathon of constant seeking is paced by two strong step

desires and aversions, likes and dislikes. This duo of desires and aversion br

about the world of opposites. Success and failure, happiness and sorrow, th

are all worlds of opposites. The world of opposites leads to a delusion of the m

In this stanza Sri Krishna says all beings in this creation are in a state of t

delusion. A delusion passed on from one birth to another. What is this delusiHow is it caused? This is the story revealed in a very subtle manner in this slo

Opposites are not a problem:

Opposites by themselves are not a problem. Day & night, heat & cold,

not a problem and so also success and failure are not a problem. In reality, th

is nothing like a problem. In fact all that there is, is a situation, and all oppos

are but a variation in situations. Problem is a mental experience borne out of

own expectations based on our conditionings of likes and dislikes. Failure

problem for someone purely based on his expectations. I first have an expe

tion, then build it up and when this built up expectation is shattered I experienproblem. This is the biography of a so called Problem. My expectations in

newly set up business are to earn millions and if this does not happen I see my

as a failure. Another person may see this situation as an opportunity of g

experience and learning, even though he has not earned millions. So succ

and failure are nothing but a creation of the mind. Problems experienced at

level of opposites are all subjective and do not have any objective reality.

How are opposites created?

Sri Krishna says opposites are created by our own Iccha or raaga (deswhich means that which I want and dvesha(aversion) is that which I do not w

An iccha has as its object someting which is desirable. Devesha has as its ob

something which is undesirable. One is the cause of pleasure and the other

cause of pain. Certain opposites are created by God, like heat & cold, day & n

light & heavy etc, but all that which is tagged by me as good or bad, I want & I d

want are all created by me, my mind set. Ishwara only created situations, it is

individual entity who tagged them as good and bad, painful and pleasing.

ones own likes and dislikes that create opposites . Once a person has a str

conditioning of likes and dislikes then the delusion about success and fail

Effe

ctsofStrongLikes-Dis

likes

Vedanta Sandesh


11/24

Strong likes

nd dislikes over-

ower the faculty of

iscrimination, bring-

ng about an all round

elusion. Basically

ny kind of strong

onditioning of per-

onal likes and dis-

kes hinders the ca-

acity to see some-

hing as it is or to see

o m e t h i n g

bejctively.

happiness and sorrow is inevitable. Sankaracharyaji says that Iccha and dve

themselves are opposites. One is the cause of pleasure and the other pain.

only are all likes and dislikes very subjective and differ from one individu

another, but the same likes may change into dislikes in the same person. T

are connected to the individual.

Opposites create delusion:

Strong likes and dislikes overpower the faculty of discrimination, brin

about an all round delusion. Basically any kind of strong conditioning of perslikes and dislikes hinders the capacity to see something as it is or to see so

thing obejctively. When we see something we immediately tag something as g

or bad, pleasurable or painful. If a person is bitten by a dog in his childhood he

forever fear dogs and will experience pain for his lifetime. He may even

disliking any kind of animal for that matter. He will never be able to discrimi

between a wild animal who truly needs to be avoided or a loving and appro

able one who can be easily trained. The mind is completely deluded tow

all such beings. Such is the glory of likes and dislikes. O

other hand a strong desire or a liking for somet

brings about anxiety. Dislikes bring about

& aversion whereas iccha brings about a

ety. If one has a very strong liking for so

thing there will be con- tinuous anxiety

one gets his object of desire.

Delusion obstructs the path of knowle

The Scriptures speak very clearly

mind ready for knowledge. It is said in the script

that only a pure mind is a mind that can acquire and susknowledge. A deluded in the first place is devoid of the very desire for knowle

let alone acquiring knowledge. A person who can see the nature of the obje

world and can discriminate between that which is valuable and invaluable w

available for knowledge. One cannot see the objective world properly without

conditionings, how will he have the pottential to see the reality of the world

Jiva and Ishwara. A deluded person cannot identify the goal of life and hence

priorities in life will always be confused. He will forever dance to the tune

various objects, people and situations. Objects and situations of his likes will b

about pleasure and anything undesirable will bring about fear, anxiety and

sion. There is no freedom for a person bound by conditionings. In Ishava

Upanishad it is said that a person who lives bound by his conditionings is as g

as dead. Such people are highly predictable because of their strong likes

dislikes. Their responses and interaction with world is veiled by their delu

nature and such people are not the right potentials for Self knowledge.

In this manner Sri Krishna says in the seventh chapter that all the hu

beings of the world are deluded by the pairs of opposites born out of strong

sires and aversions.

- 11 -


12/24Vedanta Sandesh

There once was a bunch of tiny frogs...who arranged a run-

ning competition. The goal was to reach the top of a very high tower.

A big crowd had gathered around the tower to see the race and

cheer on the contestants... The race began...

Honestly, no-one in crowd really believed that the tiny frogs

would reach the top of the tower. You heard statements such as:"Oh, WAY too difficult!!" "They will NEVER make it to the top". "Not

a chance that they will succeed. The tower is too high!" The tiny

frogs began collapsing. One by one... Except for those who in a

fresh tempo were climbing higher and higher...

The crowd continued to yell "It is too difficult!!! No one will

make it!"

More tiny frogs got tired and gave up...But ONE continued

higher and higher and higher...

This one wouldn't give up!

At the end, everyone else had given up climbing the tower.

Except for the one tiny frog who, after a big effort, was the only one

who reached the top! THEN all of the other tiny frogs naturally wanted

to know how this one frog managed to do it?

A contestant asked the tiny frog how the one who succeeded

had found the strength to reach the goal?

It turned out... That the winner was deaf.

The Tiny Frog


13/24

Wanderingin Himalayas

Difficult

Routes,

Blissful

Contemplations

Excerpts from

the

Travel Memoirs

of

Param Poojya

Swami

Tapovanji

Maharaj

Are we to imagine that this inanimate mountain, a mere heap of earth

stone, sings like skilled musician? The silent grandeur, the enormous ext

and the unshakable firmness of the mountain, and the divine beauty and grance of the flowers that fascinate even birds and beasts-these are, in th

selves, hymns to God. The music, of course, is not vocal. But vocal musi

harsh and grating compared with silent music of the sights around me h

Heard melodies are sweet; those unheard are sweeter! The perrineal stre

Alaknanda, and this waterfall, Vasudhara-what are they doing here? They

are loudly and ceaslessly singing the glory of God: It is from this that all form

streams flow.

These streams are gratefully singing the praise of the creator who ma

them flow. These fine birds sweeping along the skies are proclaiming the ma

less glory of the Lord. Look at those charming flowers, bright with many col

blooming here on the meadow! They too, proclaim nothing else. In this holy l

everything seems to join in that universal harmony.

As usual I had my bath in the Vasudhara and then sat down on the p

which shone bright with fresh green grass and lovely flowers, to enjoy the ge

warmth of the sun. Gradually my ears were filled with the divine music issu

from all sides. That lifted me to the thought of the glory of the Lord, and slow

attained a state of meditation in which I became unconscious of the mate

world around me. My body grew bright and lustrous without the formal rite

Sankranthi, such as the anointing of the body with sandalwood paste or the wea

of clean linen.

Without eating anuthing I was filled; without friends and things to gladd

my heart was filled with bliss. Intoxicated with Divine Joy, I forgot all distinc

between me and the world around me. All sense of duality disappeared. I wnow one with the Vasudhara, the Himalayas, the world itself. In that union I

the fulness of Divine Joy. That oneness is the truth, the blissful truth. Oh Himala

I find no end to your spiritual greatness. May you grant me many Sankranthis

today! As a dweller among the Himalayas I have indeed listened with raptur

your divine song from day to day, but really, very rarely have I experienced

ecstasy which I attained today.

- 13 -


14/24

Karkati is the embodiment of the cosmic illusion of Maya. At first it sh

to us its aspect of avidya, ignorance. At the beginning, Karkati is full of des

cravings, plans, fantasies and wrong notions. She is dissatisfied with the w

and herself, and thinks that harming others can make her happy. Ignora

assumes subtle form, like she assumed the form of a tiny needle to create dise

of body and mind. She wanted to harm others - and, as a result, she har

herself and ended up with even more agitated and suffering mind. But by tur

attention to the divine Brahman, and keeping steady at it, with diving grace

problems can be overcome and one can stop the endless wheel of continu

births, sufferings and deaths. And

turned her attention into the

direction and recognized her own

nature. This transformed form

Karkati is another aspect of Maya, - n

is aspect of Vidya, knowledge.

Maya has in itself three qual

or gunas - sattva, rajas and tamas,

the same three qualities are prese

all effects (products) of MSo, the same three qualities

present in the mind, too. Sattva

the quality of purity, clearn

knowledge, peace and contentment. R

is the quality of activity, restlessn

agitation and unsteadiness. Tamas is the quality of dullness, lazyn

ignorance and dumbless. These three qualitites are seen in every produc

maya, but their proportions vary from object to object. When the qualitie

rajas and tamas are prevalent in mind, the mind is impure and non-controlled,

so cannot do proper viveka, separating truth from untruth, right from wrong

unchanging from changing. As a result, such mind is always judging everyt

from the position of its own likes and dislikes, and since such position is pu

subjective and individual, it cannot see the objective truth. The mind whic

clear and pure is the one where sattvic qualities predominate. Such mind is ste

and calm, non-agitated and composed, and no restlessness disturbs its c

reflection of reality. Such controlled mind only is able to do proper viveka, an

Vedanta Sandesh

Adhyatmic

Teachings

ofGuru

Vasishtha

to

Sri Ramji

by

SwaminiVidyananda


15/24- 7 -

analysis will be accurate and not affected by personal likes and dislikes.

The mind gets gradually purified through the practice of karma-yoga

upasana. Devotion of Karkati, her tapas for many years, made her mind sa

All disturbing rajasic and tamasic qualities disappeared, and she obta

the highest wisdom. With that, all her past desires and evil tendencies

disappeared. The same divine energy of Maya, that acted as the forc

ignorance now becomes transformed into the power of knowledge, w

destroys that very ignorance. This power enables one to know himself asvery Bliss, eradicates the impurities and stops the circle of repeated births

sorrows.

The principle of duality is the demon present ing our minds. As lon

rajas and tamas dominate our minds, ignorance is our condition, and all suffe

caused by this ignorance are ours. In ignorance, the demon of duality exis

its terrifying form, causing anger, jealousy, hatred, pride, passion and dispas

violence, injury and harsh words. But when sattvic qualities are dominant in

minds, power of knowledge prevails. Pure mind wants to become more pure,

is able to work on it, so the power of rajas and tamas is reduced still m

Sattvic mind promotes dispassion, self-knowledge, love, contentment, compas

and understanding.

After listening to the answers of the King and his minister to her questi

Karkati was extremely pleased. She became tranquil and her demoniac na

left her. She discovered them to be knowledgeable wise people and asked w

she can do for them. King told her what people in his country are suffering

diseases and requested her not to create any harm to them. Karkati agreed

stepped forward with her own story. Remember, she was the disease itself

was given healing mantra to treat sick people? She taught that mantra to

King, and he was able to cure the epidemic in his people. The grateful king sa

Karkati: "O kind lady, now you have become my guru and friend. Friendsh

valued by good people. Pray, assume a gentle and smaller form, and come to

palace and live as my guest. You need not affect good people at all. But I s

feed you with sinners and thieves".

Karkati agreed. She became a charming young woman and accompa

the king to live as his guest. During day she was a woman, the friend and gue

the king. At night she was fed thieves and other criminals and sinners, and

the meal she would go into samadhi for a few years at a time, before returnin

normal consciousness and normal life. Even now she is protecting the k

descendants. Karkati is adored as Kandara Devi (the Goddess who abide

caves) and Mangala Devi (the Goddess who gives auspiciousness).



In any moment of decision, the best thing you can do is the

right thing, the next best thing is the wrong thing, and the worst

thing you can do is nothing. Theodore Roosevelt

The best way to find yourself is to lose yourself in the service of

others. Mahatma Gandhi

In the practice of tolerance, one's enemy is the best teacher.

Dalai Lama

A problem is a chance for you to do your best. Duke Ellington

At his best, man is the noblest of all animals; separated from

law and justice he is the worst. Aristotle

I always prefer to believe the best of everybody, it saves so

much trouble. Rudyard Kipling

Living well is the best revenge. George Herbert

Things turn out best for the people who make the best of the

way things turn out. John Wooden

To give anything less than your best, is to sacrifice the gift.

Steve Prefontaine

Knowing your own darkness is the best method for dealing with

the darknesses of other people. Carl Jung

Quotes


17/24

Onceup

on

atime...

Story

Section

Shiva Purana narrated an intersting link of the most rever

Devis: Lord Brahma created Sandhya and Manmatha as

Manasika or mind born children. He got infatuated with Sandhand Lord Rudra chastised Brahma and the latter looked for an opp

tunity when Rudra might also be a victim of passion and Vishnu sa

that Mahadeva was above such temptations. Meanwhile Sandh

Devi who was ashamed of Brahmas passion resorted to fie

Tapasya to Mahadev for thousand years under the tutelage

Maharshi Vasishtha in disguise as Sage Medatithi as per Brahm

instruction. Since there was no response from Shiva she got desp

ate and tried to jump into the Homa Kunda (The Sacred Fire-Pit)

the Yagna being performed by Medatithi. Shiva made his appe

ance as she desired that none on her clan should ever be a vic

like Brahma, that she should be an example of chastity and her h

band should never cast a lustful eye on another woman. Shiva gran

her wishes and advised that she might now fall into the fire-pit thi

ing of a person whom she desired to be her husband in her next bir

Shiva further gave her the boon that she would be the daughterDaksha Prajapati as Sati Devi and as the daughter of Himavan

Parvati Devi in her subsequent two births. Sandhya then leapt i

the fire-pit thinking of Medatithi (Vasishtha) as the husband in t

immediate next birth. The Prana Vayu or the Vital Air of Sandhy

burnt body was carried to the Solar System and Surya Deva co

verted it into three parts as Pratah Sandhya-Madhyahnika Sandh

and Sayam Sandhya or of the morning-noon-evening timings o

day.The Sages at the Yagna were wonder struck that Sandhya w

re-born as a girl-child as named Arundhati and was married to Vasis

when she came of age and earned the examplary fame of chast

the practice of Vedic weddings is followed by the visioning of t

Arundhati Star on the Sky by the new-weds as a part of the wedd

procedure till date.

- 17 -

Sandhya Devi


19/24

A five days Vedanta Camp prior to Mahashivratri was organized at Vedanta Ashram

from 3rd to 7th Mar. The subject matter of the discourses were Isavasyopanishad by Poojya

Guruji and the Kamana Section of Bhagwat Gita and Meditation Classes by P. Swamini

Amitanandaji. P. Swamini Samatanandaji took the chanting class, while Mandir Puja were

guided by P. Swamini Poornanandaji.

After the grand festivities at Mahashivratri all the campers went out on a short

pilgrimage, visiting Deva Guradia Shiv Mandir, Kevadeshwar Dham and the newly made

Narmada-Kshipra Sangam. The whole Camp as well as the trip was thoroughly enjoyed by

all the devotees.

Poojya Guruji Swami Atmanandaji conducted a week long Gita Gyana Yagna at

Hari om Mandir, Lalbag, Lucknow from 15th to 22nd Mar. The subject matter of the twin

discourse series were: Mundaka Upanishad 1-1, and Gita Chapter 7. The Gyana Yagna

was very well attended.

On the day of the program the Mandir authorities organized a Bhandara fro all the

devotees.

On 27th Mar, Poojya Guruji continued his discourse on the 8th chaupayi during the

monthly Hanuman Chalisa Satsang. He said Hanumanji loves to hear the Ram-Katha

very much. He co-related the love for listening to Ram-Katha with Navdha Bhakti. Both in

Bhagwat and Ramayana, we have nine steps to help manifest Bhakti for Ishwar whose

beginning is inlove for hearing Ram-Katha. Bhakti is a great goal to aspire for, and Hanumanji

is one of the few acclaimed Acharyas of Bhakti.

Before the pravachan there were lovely bhajans and later the Aarti.

On 27th Mar, there was a special motivational Talk by Poojya Guruji organized at

the monthly conference of Indore Dentist Association. Dr Ashish Gargaji introduced Poojya

Guruji to the audience. Poojya Guruji started by narrating the story of Vibhishana where he

told Hanumanji that his stay in Lanka was as helpless as is the existence of tongue in

between so many harsh teeth. While it apparently looks as though a tongue is so helpless,

yet the truth is quiet contrary. Tongue is very powerful. More important than that also is the

fact that they are incomparable and make the lives of others a blessing.

- 19 -



By P Guruji and all the Mahatmas of the Ashram - from 3rd to 7th Mar - Isavasyoponishad

Campers went to some ancient Shiv Mandirs and Narmada-Kshipra Sangam - on 8th Mar


21/24- 21 -

by Poojya Guruji at Hari om Mandir, Lucknow - 15th to 22nd Mar. Mundaka 1-1 / Gita Ch-7

Poojya Guruji: on 27th Mar. Chaupayi 8th continued - Ramcharit sunebe ko rasiya

By Poojya Guruji - on 27th Mar. at Best Western Plus Hotel, Indore



Among the Aztec people of Mexico, it is said that a

long time ago there was a great fire in the forests that cov-

ered our Earth. People and animals started to run, trying to

escape from the fire. Our brother owl, Tecolotl, was run-

ning away also when he noticed a small bird hurrying back

and forth between the nearest river and the fire. He headed

towards this small bird.

He noticed that it was our brother the Quetzal bird,

Quetzaltototl, running to the river, picking up small drops

of water in his beak, then returning to the fire to throw that

tiny bit of water on the flame. Owl approached Quetsal bird

and yelled at him: "What are you doing brother? Are you

stupid? You are not going to achieve anything by doing

this. What are you trying to do? You must run for your life!"

Quetzal bird stopped for a moment and looked at

owl, and then answered: "I am doing the best I can with

what I have."

The Great Fire & the little Water


23/24- 23 -

Hanuman Chalisa Satsang - Apr16:

The April 2016 edition of monthly Hanuman Chalisa Satsangwill be organized

on 24th Apr. There will be bhajans, chanting of Hanuman Chalisa, followed by continuation

of the talk of P. Guruji on the 8th chaupayi Chalisa. Open to all.

Gita Gyana Yagna, Bhubaneshwar :

Poojya Swamini Samatanandaji will be organizing a week-long Gita Gyana Yagna

at Sivananda Samskritik Kendra at Bhubaneshwar from 7th to 13th April. Subjects will be

Gita-2 / Katho-1-2.

Gita Gyana Yagna, Mumbai :

Poojya Guruji Swami Atmanandaji will be conducting a week-long Gita Gyana

Yagna at Ramkrishna Math campus in Khar, Mumbai from 15th to 21st May. Subjects

will be Gita-14 / Mundaka 3-2.

Gita Gyana Yagna, Baroda :

Poojya Swamini Amitanandaji will be conducting a week-long Gita Gyana Yagna

at Atmajyoti Ashram, Baroda from 6th to 12th June. Gita Chapter - 5 / Katho 1-1

Guru Poornima, Indore :

This year Guru Poornima is on 19th July. Special pujas / Satsang & Bhandara will

be organized during thesedays. Devotees desirous of coming to Ashram may kindly reservetheir rooms at the earliest.


24/24

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

vedanta sandesh - april 2016

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