Monthly eMagazine of the International Vedanta Mission

Year 21 Issue 6

Efd!3125

Monthly eMagazine of the International Vedanta Mission

Dec 2014 : Year 21 / Issue 6

Editor: Swamini Samatananda Saraswati

Published by

International Vedanta Mission

http://www.vmission.org.in / vmission@gmail.com

Just as after removing a mirror we do not ‘see’ the reflection

yet we directly know the presence & nature of the ‘reflected’ object,

so also when the mind is negated that which stands gloriously

like the reflected one - is ‘I’, the self-effulgent divinity.

;Fkk niZ.kkÒko vkÒklgkukSeq[ka fo|rs dYiukghuesde~ A

rFkk /khfo;ksxs fujkÒkldks ;%

l fuR;ksiyfC/kLo:iks·gekRekAA

Hastamalaka Stotram - 6

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

Yoga & Brahma Vidya together help us to finally get & retain the awareness of truth, which is God

all about - all the times, irrespective of the work, situation or condition we are in.

It all starts with Bhakti, which is the belief in the existence of a divine & benevolent God. Retention

of awareness of even the existence of God has a very far reaching consequence. We are thereafter

never alone, and rather feel the benevolent presence of God amidst all the ups & downs of life. Fear &

insecurity in so many people comes only when the burden of their lives is only on their own small

shoulders. The consequence of this awareness is that we feel humbled in our sucesses, and never

arrogate any achievement only on ourselves, and during the downs, we are never alone. Thereafter at

the next level, comes the knowldge of the truth of God, which is also the truth of everything, and when

this dawns then that sets everything right, in true perspective. We clearly see that there is in fact no

limitation whatsoever in anyone, no birth or death. It is all a dance of life, its multifarious manifestations.

Nothing ever dies here, it just changes its forms - and this superficial level of perception is what our

physicaal & mental level existence is all about. Today we know this truth about energy. One energy is

just transformed into another form, with the help of various technologies. Even at the enegy level some

people may be more fascinated about the 'changing forms of energy', while others are amazed that the

'energy per se' is never changing in & through all this superficial change. Wisdom is to see the changing

as the changing and the changeless as the changeless. It is the changeless which enlivens the changing.

that changeless blissful & self-effulgent being remains immaculate, unchanging, untainted. It transcends

everything yet pervades everything as their very self. It alone appears to change, yet it never changes.

To know this truth, this God - as our very Self is enlightenment, Moksha. That alone is the goal of Yoga

and Brahma Vidya - the content of every chapter of Bhagwad Gita & every Upanishad.

Yoga is at two levels. First is the refinement of the capacity of the mind to quietly observe everything

that is without any reactions. 'Samatvam Yoga Uchyate' - says Bhagwan Sri Krishna in Gita, equanimity

in all situations of life. Ups & downs are inevitable part of life, and Yoga blesses us with the capacity to

retain our thoughtfulness & sensitivity under all situations. One who cannot even nicely observe can

never learn, so this is indeed the prerequisite for all wisdom. Nachiketa could stand fearlessly in front of

death and that is why the youngman came out with wisdom. The second level of Yoga is realizing the

truth of all what is. That is called Brahma Vidya. One who is blessed with this divine vidya realizes that I

am, and always was, infinite, non-dual, immortal. What was going on was just a stupid & nasty dream.

Yoga & Brahma Vidya

from Poojya Guruji

Vedanta Sandesh

Tattva BodhaSCS: Viveka of Nitya & Anitya

Saadhan Chatushtayam kim?

The Acharya begins by putting on the shoes of

a student and putting forth the first question. Having

taken the resolve to share this knowledge the teacher

hints at writing this text for a student qualified by certain

very specific attributes called 'Saadhan chatushtaya

sampatti'. With the introduction of such terminology the

Acharya represents a students mind and promptly

comes up with a question to know what is Saadhan

chatushtaya sampatti. The question is thus answered:

1. Nityaanitya vastu vivekaha

2. Ihaamutraarth fal bhog viraagah

3. Shamaadi shatkasampattihi

4. Mumukshutvam cha iti

The four-fold qualities are :

1. Viveka or the capacity of discrimination between

that which is permanent & that which is not.

2. Vairagya of dispassion for any object either of this

world or even that which is beyond.

3. Shamadi Shatak Sampatti or the six qualities

beginning with Shama. (Shama, Dama, Uparati,

Titiksha, Sraddha & Samadhana)

4. Mumukshutvam or the intense desire for attaining

The Acharya began the text by invoking the blessings of his Guru and taking the resolve to write this text

for a student qualified with four essential qualifications. The beauty of this text is that it is written in a question

answer form reflecting the glorious tradition of passing on this knowledge as a one to one intimate communica-

tion between the teacher & the taught. In the Vedic pattern of learning knowledge was not passed on as an

unquestionable piece of philosophy but every student who came to the Guru for Self knowledge undertook this

journey by having faith in the scriptures and the Guru, followed by a freedom to question & clarify one's doubts.

What are the fourfold qualities?The capacity of discrimination between that which is permanent & that which is not;

dispassion for any object either of this world or even that which is beyond; the six qualitiesbeginning with Shama; the intense desire for attaining total freedom.

What do you exactly mean by the Viveka of Nitya & Anitya objects?Nitya-anitya vastu implies appreciation of the fact that 'Brahman' alone is the one per-

manent & eternal thing in this world, rest all is changing, ephemeral & thus not permanent.

- 7 -

total freedom.

Having classified the four-fold qualities let us

see the first quality 'Viveka' in details:

Q: Nityaanitya vastu vivekah kah?

A: Nitya vastu ekam brahma tadvyatiriktam sarvam

anityam.

Viveka means to discriminate or to separate.

Separation or discrimination is required when two

things are mixed up with each other and sometimes,

they are mixed up in a way that physical seperation is

not the nature of discrimination. This discrimination

is done at the level of a subtle percepton in the mind.

Thus this discrimination requires an appropriate

faculty. In our worldly life we often discriminate

between moral and immoral, between healthy and

unhealthy, between profit & loss and so on. In Self

knowledge discrimination takes place at the level of

permanent and the impermanent. Our Scriptures

reveal that Brahman alone is permanent and rest

everything is changing and impermanent.

Two Aspects of the Vivek - Nitya & Anitya:

1. Anitya:

It is that which we can see and feel with our

sense organs and the mind. The Self with which we

identify as our self to be, the body, the mind, the

intellect, our gender, our field of action and our

relationships with our friends and family. Today I know

myself as a man or a woman, a wife or a husband, a

boss or a subordinate, beautiful or ugly, healthy or ill,

intelligent or dull, these are my various identities. In

the process of learning one comes to see that all these

identities reflect some very significant facts of life.

Firstly all these introductions of the Self are at the

level of our physical and mental existence. Secondly

they are relative in existence and depend on someone

to be so. A woman is a wife in relation to her husband.

If the husband does not exist the identity of the wife

too ceases to exist. So is the case with all

relationships. All these identities are constantly

changing & die away in course of time.

This is one aspect of our personaity which is

called 'Anitya' which means ephimeral or

impermanent. It is only when one intensely realises

the changing nature of everything that the changeless

can be distinguished from everything that is changing.

Without a first hand diagnosis of the changeable

speaking of the changeless will only be an imagination.

So, even though it is said the world is Maya an illusion,

like a dream yet one needs to study the nature of

Maya very objectively. Recognising the ephimerality

of the objective world then becomes the driving force

to know that which is the changeless.

2. Nitya:

There is another aspect to our personality that

is unchanging & permanent. Seeing the flux of change

of objects & people one can discover that in and

through this entire spectrum of change there is a

dimension which is changeless. Logically speaking,

to witness change the one who is witnissing must be

steady and changeless. Something steady alone can

see something that is moving. In our life we are able

to perceive various changes at all levels of objects, of

our body, our mind, our temperament, and even the

different realms of time. This is possible because there

is a dimenson of the Self which is not changing at all,

which is a constant witness to all changes. My body,

mind, intellect, various situations and objects all

constantly undergo change but as ‘I’ the witness to all

changes is unchanging is therefore able to see the

world of change. This unchanging, permanent

dimension of the Self is 'Nitya'. This is what the

scriptures reveal as the true nature of the Self known

as Brahman. Brahman is the eternal changeless

substratum that supports all changes and even birth

and death. A changeless substratum cannot be many.

It has to be one without a second. This changeless

nature is the true nature of the Self. I am Brahman. I

am the eternal, self-illuminating and blissful Self.

Join us for our special‘BHAJAN & BHOJAN PROGRAM’ on 15th Dec at Ashram, to take the bless-

ings of Poojya Guruji on the occasion of his 62nd birthdayFlute Presentation by Salil Date, followed by Prasad

Vedanta Sandesh

I sat with my friend in a well-known coffee shop in a neighboring town of

Venice, Italy, the city of lights and water.

As we enjoyed our coffee, a man entered and sat at an empty table

beside us. He called the waiter and placed his order saying, "Two cups

of coffee, one of them there on the wall."We heard this order with rather

interest and observed that he was served with one cup of coffee but he

paid for two.

When he left, the waiter put a piece of paper on the wall saying "A Cup

of Coffee".

While we were still there, two other men entered and ordered three

cups of coffee, two on the table and one on the wall. They had two cups

of coffee but paid for three and left. This time also, the waiter did the

same; he put a piece of paper on the wall saying, "A Cup of Coffee".

It was something unique and perplexing for us. We finished our coffee,

paid the bill and left. After a few days, we had a chance to go to this

coffee shop again. While we were enjoying our coffee, a man poorly

dressed entered. As he seated himself, he looked at the wall and said,

"One cup of coffee from the wall."The waiter served coffee to this man

with the customary respect and dignity. The man had his coffee and left

without paying.

We were amazed to watch all this, as the waiter took off a piece of

paper from the wall and threw it in the trash bin.

Now it was no surprise for us - the matter was very clear. The great

respect for the needy shown by the inhabitants of this town made our

eyes well up in tears.

Coffee On The Wall

Moksha

S o m e o n e

truly blessed with

complete good

health. Such people

do not deny life, in

fact for the first time

you really know

what living is all

about. It is all about

living life fully,

fearlessly, and most

importantly -

lovingly. That is

Moksha.

- PoojyaGuruji

Q: What is Moksha? Why do Hindus see the ending of the cycle of birth & death

as the final goal of life? Do they escape or even abhor life? Is’nt it all about denial of

life? Please enlighten.

________________________

Hari om,

There is no question of denial of life whatsoever. In fact Moksha is about living the life

fully, freely & fearlssly. Basically the word Moksha indicates freedom from something,

something which is clutching you and is the cause of all the discomforts, and not

escaping or denying the life at all. The Moksha Shastra tells us that it is just our own

baseless misconceptions which are the cause of all the grief & associated problems.

Moksha is awakening unto the truth of life & ourselves - like getting up from a bad

dream. It is just our misconceptions of ourselevs & of this life that we first take

ourselves to be this petty & limited body & mind complex and then go about

organizing our insecurities & endless desires. Still at the end of the day we still find

ourselves to be a wanting & insecure fellow hanging on to some people, power or

experiences. Dependence on something or the other appears a natural way of life to

such people. Gratifications appear to be the way of getting joy. That’s the way of the

ignorant ones. Well, no one has ever stopped you and we neither wish to stop anyone

even now. Its your life, which everyone is free to live in the best possible way you wish

to live, but the question which you need to ask yourself is whether in spite of all you

infinite experiences & acquisitions are you now truly satisfied & secure. Everyone

knows that some piece of the jigsaw puzzle is still missing and you continue to seek

endlessly. Death of a physical body is a truth which you shall have to face one day. It

is inevitable, and when you come to such a stage of life you realize that your very

existence is going to be effaced, and everything like in a dreamworld doesnt seem to

help you at all. Our lives till now were on the basis of this assumption that the

perceptible things outside are the source of lasting joy & fulfillment. Now just ask

yourself, not us, whether that is so? If yes, then how come that even today you are so

insecure that you need to hangon to this or that. So there is a clear need to wakeup to

the truth, and also the realization that we are asleep.

Moksha shastra just helps us to be free all our misconceptions about ourselves. Once

you know that you are neither limited, finite or perishable then there is no justification

of living a life of want & insecurities. In fact the whole objective & values of life will

there by be different. It will never be about getting more wealth or gratifications. You

will rather go around like a fulfilled, complete, fully secure & fearless person.

Someone truly blessed with complete good health. Such people do not deny life, in

fact for the first time you really know what living is all about. It is all about living life

fully, fearlessly, and most importantly - lovingly. That is Moksha.

Love & om

Swami Atmananda

- 9 -

by

SwaminiSamatananda

Grihastha Ashram

As we discussed in the last session the whole concept of four Ashramas in

Hinduism is basically a journey of undressing the false understanding of the Self

and discoverin the truth of the Self. The first stage of life which is Brahmacharya

Ashrama covers the period of study, when a student cultivates a righteous mind

and prepares himself for future service to his family & society. The second phase

of life is the Grihastha Ashrama. Having gone through the brahmacharya phase

which featured a systematic, disciplined & valid study of worldly sciences, of a

righteous life and an introduction to the ultimate goal of life, a Brahmachari is then

ready to step into the 'Grihastha Ashrama' i.e. the 'Ashrama of a Householder'.

This is an ashrama wherein the scriptures, the devatas, the teachers, the society

& the family provides sanctity to a man & woman to tie the nuptial knot to experience

the worldly life in a righteous manner fulfilling the biological, emotional, paternal

needs of a human being and in this journey fulfilling the responsibilities towards

the living family and the departed ancestors, the saints, the devatas, and the

society at large. The Vedas and the Rishis of yore have designed the Grihastha

Ashrama on such a basis of righteousness where by the husband & wife are co-

partners in the spiritual evolution of each other and the entire institution of marriage

& family becomes a platform of inculcating & practising the righteous values of

seflessness & devotion to God. This life style slowly matures a person making

him ready to step into the portals of Self knowledge. Such is the glory of a

householder's life lived in a righteous manner that our Vedic Rishis have called

the institution of marital life an ashrama. Unlike other religeons Hinduism is the

only religeon which provides sanctity, dignity and divinity to a householders life in

such a way that it not only becomes an institution to fulfill one's worldly desires but

it also becomes a stepping stone for one's religeous and spirutual evolution.

The Spirit of Grihastha Ashramhe spirit of Grihastha Ashrama:T

A householder's life is predominantly a field of performing actions. Actions

focused towards the Self, the family, devatas, ancestors, and the society.

Performance of Action is a predominant means to bring about all round fulfillment.

But what makes a householder's life an ashrama or truly divine is the spirit of

functioning as an instrument of God. Any individual can get married, have children,

make a house and bring about social and economic security but that does not

make such a family life a means to human evolution. It could be an institution to

fulfill one's physical and psychological desires but not a journey of evolving from

an ordinary mortal to a man who is aware and progressive towards the real goal of

human life. A householder's life is a life of righteousness when it is God-centric,

when one considers all actions of day to day life as an offering of worship at the

feet of God. When all actions are performed with an attitude of selflessness wherein

the inspiration behind them is a feeling of gratitude & love for God then alone one

Niy

atam

kur

u kar

ma

tvam

-con

td

Vedanta Sandesh

The hardships

of an ashram life

freed one from the

bondages of material

comforts and service

at the Feet of the

Guru and the ashram

freed one from the

shackles of individual

likes & dislikes,

humbling a person

down to an earthly

existence and

preparing him for a

higher and divine

goal in life.

can truly become a divine instrument in the hands of God. The art of selfless

action as an instrument of the creator is the soul of Grihastha Ashrama preparing

him for the supreme goal in life where the illusory ego of the Jiva is totally negated.

It is during this phase of a householder where in the seeds of such negation are

sowed. A human being's uniqueness lies in unfolding the possibility of becoming

Self-Conscious, in knowing the true nature of the Self. The true nature of all beings

is divine, timeless, eternal and blissful yet it is only the privilege of a human being

to awaken into this true nature of the Self. The Ashrama system is a journey that

guides an individual towards this ultimate goal. The crux of the entire system lies

in bringing about Selflessness, establishing the right connection with God and

ultimately discovering the oneness with God. Although a grihasthi too performs

rituals and yagyas yet this is a small part of his routine.For a grihasthi worshipping

and performing rituals, doing puja, japa etc are not mechanical acts of worship but

it is an entire package of invoking devotion and selflessness which is translated in

the field of actions. For such a person worshiping God is not limited to the temple

but expands in and through all the actions that he performs making

all his actions a worship by itself.

Panch Mahayagyas

There are 5 sacrifices or the duties

which has to be performed by a grihasthi

everyday. These rituals are called "Panch

Mahayagya" which means 5 great sacrifices.

These rituals are very essential for spiritual

development in life.

These 5 rituals are as follows:

Dev-yagya: The Devyagya means prayer to God.This can also be done by making

offerings to fire called homa.

Pitra-yagya: The Pitra-yagya is offerings to forefathers to get their blessings. It is

a gesture to express one’s gratitude towards our forefathers for having given us

this life & cultural and value education. This ceremony signifies offering water to

the departed souls of ancestors.

Bhuta-yagya: Offerings made to animals and birds and plants constitute Bhoota-

yagya.

Manushya-yagya: In Manushya yagya, offerings are made to guests. It is believe

that guest is considered at par with God. So,utmost care has to be taken in

entertaining the guest.

Brahma-yagya: The brahma yagya can be performed by following the path shown

by our sages and our scriptures. One should study our scriptures and serve the

learned sages by offering them bhiksha of food in our homes and also serving the

ashramas and gurukulas which are a centre of learning.

- 11 -

Vedanta Sandesh

"Being happy doesn't mean that everything is perfect. It means

that you've decided to look beyond the imperfections."

"We tend to forget that happiness doesn't come as a result of

getting something we don't have, but rather of recognizing and

appreciating what we do have."

Frederick Keonig

"If you want to live a happy life, tie it to a goal, not to people or

things."

Albert Einstein

"Happiness is not the absence of problems but the ability to

deal with them."

"Thousands of candles can be lit from a single candle, and the

life of the candle will not be shortened. Happiness never

decreases by being shared."

"Happiness is a butterfly, which when pursued, is always just

beyond your grasp, but which, if you will sit down quietly, may

alight upon you"

Nathaniel Hawthorne

"Happiness always looks small while you hold it in your hands,

but let it go, and you learn at once how big and precious it is."

Maxim Gork

Quotes

Wanderingin Himalayas

Gangotri

Excerpts from

the

Travel Memoirs

of

Param Poojya

Swami

Tapovanji

Maharaj

29

Solitary Excursions in the Wilderness

Gangotri is where the Ganga emerges between two rows of high rocks

which are bordered by deodar and other Himalayan trees. Compared with Badri

and Kedar, Gangotri is not extensive in area, but in natural beauty it can hold its

own against any other spot in the Himalayas. Added to that natural loveliness is

its traditional sacredness.

Those who acknowledge the holiness of the Ganga, cannot but recognise

the holiness of Gangotri. The Puranas and the Epics are never tired of paying

glowing tribute to the Ganga. Pf course it is difficult for reflective people to accept

the Puranic stories and episodes as literal truths; yet nobody can deny that they

contain many valuable truths or at least portion of truth. Those ancient Rishis

had recourse to fiction and allegory and exaggeration so that might bring home

to the minds of people at all stagess of mental culture those eternal truths which

they wanted to impress upon them. They used various literary devices to

disseminate among the people ideas about the sacredness of the Ganga and to

persuade them to worship her.

From Gangotri, where Bhageeratha performed his penance in days of

yore, there is hardly any path going up to the mountains. But, for the faithful, it is

yet possible to proceed. the journey among the wild banks of the Ganga is

certainly difficult and terrifying, but at the same time full of surprises and delightful

experiences. Ten or twelve miles up there is a forest called

Bhoorjavanam(bhoorja=birch). It is a favourite resort of saints and sages.

Five or six miles further up is the sacred spot of Gomukhi. Because of the

precipitous peaks and the perpetual snowcap, it is impossible for ordinary mortals

to proceed further. During my first stay at Gangotri, weather conditions did not

allow me to venture into the regions beyond; so I had to be content with the

account given by the saintly men who had visited the place for themselves.

Since that was written(that is, after 1932) for ten years now I have been passing

five or at least four months every year at Gangotri. During the first three years I

stayed in a fine rocky cave, fitted up with a door. When it was destroyed in a

landslide, I shifted to a safer place and took up my abode in a hut built of deodar

wood. The natural beauty, solitude, and peace, and the atmosphere of spirituality

that envelopes the place attract me to these quarters every year.

- 13 -

Vedanta Sandesh

Poojya Guruji Sri Swami Atmanandaji and Hon Dr Subramanian Swamywill speak on

Hindutva - for National Integration & International Peaceat Terapanth Auditorium, Kandivili, Mumbai

on 7th Dec 2014 - from 2.30 PM onwards.

Admission by prior registrations onlyArrangements are being made to live webcast the event for all the followers

of the speakers worldwide. Pl check the detials on ICF website

- 7 -

Adhyatmic

Teachings

of

Guru

Vasishtha

to

Sri Ramji

by

SwaminiVidyananda

23

The state of jivanmukta, the one liberated in this life, is hard to describe.

The truth he knows himself to be is not in the domain of words, descriptions and

notions. The truth itself is that which makes all words and descriptions possible. It

is like light of a flash-light, which can shine upon anything, except the battery,

which is the source of its light. So also, the reality is that pure Consciousness,

in whose light everything lights up as existing. Without this reality no words

and no descriptions are possible. Yet, it can be known very clearly, because it is

self-evident. In fact, it is known to anyone, but known as something else, and this

recognition of that reality as something else is a mistake. Jivanmukta knows the

same truth, but he does not make a mistake of taking it for something else. He

knows the truth as the truth and falsity as falsity. His state of joy is indescribable,

yet we try to give some hints about how it is.

Jivanmukta becomes a videhamukta, liberated without a body, when in

due time his body is dropped. The state of videhamukta is even more impossible

to describe! With the drop of his body nothing changes for him. He knew himself

as the limitless truth, the substratum of any object, not an object itself. This final

knowledge is not dependent on the body, mind or intellect, because it is self-

evident. The liberated one is Brahman while being in the body, and he is Brahman

without the body, too. The truth is not affected by the drop of the body. He was

not limited by the body, and he remains in the same unlimited state. Only from

the point of view of worldly people, his state had changed. For him, with body or

without body, the self-evident truth remains untouched.

Videhamukta is, yet he is not. He is not “I” or the “other”. He is Brahman,

and so the sun that shines, the earth which sustains the life, all the objects and

beings - are also him only. But he is not limited by any of these. He is the sun

that shines, Vishnu that protects all, Rudra that destroys all, and Brahma that

creates. He is the space, the earth, the water and the fire - he is everything and

none of these. He is the total cosmic Consciousness which is the very essence in

all beings. Everything in the past, present or future, here, there and everywhere,

- all indeed is he and he alone.

Vedanta Sandesh

Brahmacharya means to live as a master and not a slave of our

senses. It implies the existence of wisdom wherein one has gone

into and understood the secret of happiness & sorrow. Such people

understand about the real source of happiness & bliss. The word

meaning of Brahmacharya in fact implies constant reveling in

Brahman, the ultimate subjective truth of all. However, such a

person who knows about the secret of real happiness, is also

aware of the role & importance of sensual pleasures, and thus

works for the good health of their body, senses & even the mind.

The scriptures even teach the art of love to such healthy & wise

people, who learn to look upon all sensual pleasures etc in right

perspective and even know the art & science to make the best of

it. They are not so much obsessed, brain-washed or hypnotized

by the sensual pleasures outside that they lose all their wisdom,

but rather retain the cap of their wisdom to live a thoughtful,

intelligent & happy life. Absence of Brahmacharya is one of the

most prevalent cause of suppressions, repressions, complexes,

ill-health and pains of so many people. It is also the cause of so

many ills of the society at large.

The Five Yamas

4. Brahmacharya

Once upon

a time ...

StorySection

Matali was Indra's charioteer. He had a pretty and accomplished

daughter Gunakeci, for whom he was keen to find a good husband.

He roamed the three worlds, the sky, the earth and the nether. He

finally located a suitable groom when he saw a Naga (snake) prince,

Sumukha, in the deep ocean. When Matali made his proposal to the

prince, the latter said, "I am willing to marry your daughter. But how

could I come out of the netherworld without being attacked and killed

by the kite Garuda who is the sworn enemy of snakes?" Not prepared

to give up Sumukha, Matali took him to Indra and appealed for his

help. Indra found that protection to Sumukha was beyond his

competence, because Garadu was very powerful and was also

Mahavishnu's vehicle. To their luck, Mahavishnu just then came to

Indra on a visit. This gave Matali an opportunity to appeal to the

Supreme Lord for the protection of Sumukha from Garuda.

Mahavishnu granted Sumukha the boon that Garuda would not attack

him. Gunakeci and Sumukha were happily married. When Garuda

came to know about the boon, he became furious. He rushed to his

master, Mahavishnu, and accosted him. "Knowing fully well my

relationship with the dwellers of the netherworld, how could you grant

such a boon to Sumukha? What sin have I committed to deserve

this?" Mahavishnu smiled and said, "My faithful bird. I have perhaps

erred in offering protection to Sumukha. Let me go to the netherworld,

meet Sumukha and withdraw the boon. Please therefore arrange for

my chariot to get ready." Garuda said, "My master, why do you want

your chariot? Can I not carry you on my back?" The Lord replied, "Of

course you can. Lower your wings so that I can mount." Garuda did

accordingly and Mahavishnu sat on his back. The bird then tried to

flap his wings and take off. Suddenly the weight seemed so immense

for him that he could not lift himself even by an inch. It dawned on

Garuda that in his pride he had dared to question the act of the Lord

himself. He sought forgiveness from Mahavishnu.

- 17 -

Pride Gets Grounded

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Vedanta Sandesh

Hjub!Hzbob!Zbhob-!Mvdlopx;A week-long Gita Gyana Yagna by Poojya Swamini Samatanandaji was organized

at Hanuman Setu Satsang Bhavan in Lucknow from 2nd Nov onwards. The subject matter

of the discourses were - Gita Chapter 5 and Atma-Bodha.

Cibkbo!'!Cipkbo!Qsphsbn!.!26ui!Opw;On 15th Nov, the birthday of Poojya Swamini Samatanandaji a Bhajan-n-Bhojan

Program was organized at Vedanta Ashram. Very nice bhajans were presented by Sh

Govind Potghanji,who is also the retired Principal of the Music College at Indore, and who

has acompanied great singers like Bhimsen Joshi too. The bhajans are available on VM

News Blog for all our devotees.

Later both the birthday ladies, Swamini Samatanandaji and Smt Swarna Dass, cut

the birthday cake which was lovingly brought by the devotees. Lovely South Indian delicacies

were brought by Sh Praveen & Smt Sunita Saini for all the devotees, which everyone

thoroughly enjoyed.

Tubsu!pg!uif!Fohmjti!Wfeboub!Dpvstf;A student from Russia, Vladimir Dancenko - Br Ram) came over to Vedanta Ashram

for his second part of Vedanta Course. In this trip he is being taught Issavasya Upanishad,

along with Shankar Bhashya. He will also be taught Laghu Vakya Vritti and Advaita

Makaranda. He is likely to be initiated into Sanyas Ashram early next year. Many other

students are following these discourses on the net in other parts of the world.

Hjub!Hzbob!Zbhob-!Joepsf;A very satisfactory Gita Gyana Yagna by Poojya Guruji was organized at the Hindi

Sahitya Samiti Sabhagruh, Indore from 17th to 23rd Nov. There were sponsors for each

day, who came with their families and did Vyasa Peetha Puja and later Gita Aarti. The local

Press covered the program very nicely too. Poojya Guruji talked on the 2nd chapter of

Gita. Detailed news can be seen on our VM News Blog.

Hjub!Hzbob!Zbhob-!Binfebcbe!;A week-long Gita Gyana Yagna by Poojya Swamini Amitanandaji was organized at

Ramkrishna Kendra, Ahmedabad from 24th Nov onwards. Earlier she stopped at Nadiad

for sometime , where a nicely attended Satsang was organized too. The subject matter of

the discourse series were Gita Chapter 10 and Kathopanishad 2-1.

- 19 -

Vedanta Sandesh

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- 21 -

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Vedanta Sandesh

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.

- 23 -

Gita Jayanti Celebrations, Indore :

Poojya Guruji Swami Atmanandaji will speak at the Gita Bhawan Mega Gita Jayanti

Celebration Program at Indore on 1st Dec evening - on the ‘Gita ka Sandesh’.

Vedanta Course (English), Indore :

Poojya Guruji has started a Vedanta Course for his foreign students (in English)

and is currently taking classes on Isavasya Upanishad along with Shankar Bhashya. Br

Ram (from Samara, Russia) is at the Vedanta Ashram to study Vedanta and also get

initiated into Sanyas Ashram. Many others are also following the classes on the Net.

Gita Gyana Yagna, Mumbai :

A week-long Gita Gyana Yagna will be organized at Ramkrishna Math-Mumbai

from 8th to 13th Dec by Poojya Guruji Sri Swami Atmanandaji. In this discourse series he

will give discourses on Gita Chapter 11 & Mundakopanishad 2-2.

Anand-Lahari Cultural Program, Mumbai:

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 office of Indian Cultural Foundation.

Prerna Talks, Mumbai:

On 7th Dec afternoon, an Inspirational Talk Program is being organized at Terapanth

Bhavan inside the Thakur Complex in Kandivili. The topic is ‘Hindutva for National

Integration & World Peace’. Poojya Guruji and Dr. Subramanian Swamy will speak.

Bhajan & Bhojan, Indore - 15th Dec :

On 15th Dec, the birthday of our Poojya Guruji Sri Swami Atmanandaji a special

‘Bhajan & Bhojan Program’ is being organized at the Sankaracharya Sabhagruh at the

Vedanta Ashram. All devotees are invited.

International Vedanta Missionhttp://www.vmission.org.in/

Vedanta Mission Blog:http://blog.vmission.org.in/

Indian Cultural Foundationhttp://icf.vmission.org.in/

Earlier ‘Vedanta Sandesh’ issueshttp://bit.ly/1oGD4TK

Om Tat Sat