vedanta sandesh - nov2012

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Monthly eMagazine of the International Vedanta Mission

Year 19 Issue 5

Opw!3123

Starting Yoga Vasistha Series


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Published by

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

[email protected]

Monthly eMagazine of the International Vedanta Mission

Oct 2012 : Year 19 / Issue 4

Editor: Swamini Samatananda Saraswati

Js;p izs;p euq;esr&Js;p izs;p euq;esr&Js;p izs;p euq;esr&Js;p izs;p euq;esr&Js;p izs;p euq;esr&LrkS lEijhR; fofoufDr /khj%ALrkS lEijhR; fofoufDr /khj%ALrkS lEijhR; fofoufDr /khj%ALrkS lEijhR; fofoufDr /khj%ALrkS lEijhR; fofoufDr /khj%AJs;ks fg /khjksfHk izs;lks o`.khrsJs;ks fg /khjksfHk izs;lks o`.khrsJs;ks fg /khjksfHk izs;lks o`.khrsJs;ks fg /khjksfHk izs;lks o`.khrsJs;ks fg /khjksfHk izs;lks o`.khrsizs;ks eUnks ;ksx{ksekn~o`.khrsAAizs;ks eUnks ;ksx{ksekn~o`.khrsAAizs;ks eUnks ;ksx{ksekn~o`.khrsAAizs;ks eUnks ;ksx{ksekn~o`.khrsAAizs;ks eUnks ;ksx{ksekn~o`.khrsAA

Both the good and the pleasant present

themselves to a man. The calm soul exam-

ines them well and discriminates. Yea, he

prefers the good to the pleasant; but the

fool chooses the pleasant out of greed andavarice.


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In This Issue

1. Message of P. Guruji - 5

2. Atma Bodha - 6-7

4. Letter - 9

5. Gita Reflections - 10-116. 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


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from Poojya Guruji

The message of Vedanta is class apart. It is amazing, it is liberating. It truly gives respect & dignity to one

all, in a way no one ever has. It reveals that you & I, including every being & thing in the world is basically divine. W

are all basically Brahman, the one infinite divinity, who is just not aware of his/her truth. So all it takes a person to

really free is just some knowledge. No saviours, no actions, no yoga, or for that matter any duality based practices

various devotional practices. Just pure & simple knowledge of 'You are That'. This knowledge is no doubt extremesubtle but lets not forget, it is just pure & simple realization & awakening to the truth - by valid Sravana, deep Mana

& Dhyana. Thats the 'Hindu-Good-News' - as Rajiv Malhotra, the US based Indian philanthropist, and a so calle

cross-cultural ambassador would like to call it, tongue-in-cheek style :)

The message of Vedanta stands in stark contrast with other religious thoughts, wherein we need a saviour

motivate us to follow a set rules of common sensical values & sanity. The belief of the sin-in-the-garden-of-ede

theory is specially so childish and rather degrading that it should be rubbished straight away by any right thinkin

person. First sex, the loving union of our parents for our procreation is termed as sin, thereafter the whole innoce

progeny is eternally damned as sinners, then we have a virgin-born obliging saviour who suffers to just redeem ufrom a so called sin, which none of us has really commited, and which in the first place is no sin at all. Then we ha

the hordes of seminary products coming out to tell us the 'Good-News' that HE is coming to redeeem us soon. All

childish, just to tell us things like that we need to love our neighbours. Religious values are always basically good b

just to communicate some good values with such levels of stories is an insult to all right-thinking people. We do

even tell our children such level of stories to follow any good values. The world needs Vedanta, all thinking, se

respecting people need the darshan of Vedanta, which starts with sensible diagnosis of human problem and culm

nates in awakening to the infinite divinity of our own self. In other thoughts even in their so called heaven such luxu

is not imaginable. They continue to remain seperate from their God whom they loved & believed all their lives. Godjust a host of all such virtuous 'guests', and inspite of all the gyana of their saviour they are not truly freed from t

curse of eternal damnation - they continue their separate limited existence & identity.

The fundamental thing to be understood is that freedom or liberation is never ever possible by any karm

whatsoever. Following someone, believing someone, praying etc is never the way to moksha. Beliefs and worsh

etc are all for channelizing the energy of ignorant ones so that they can get the inner strength & capacity to enqui

deeply. Then it is just a matter of some fundamental realizations. This is way of the self-respecting ones.

The Hindu-Good-News

- 5 -


6/24Vedanta Sandesh

Swamini Samatananda

Atma is the very Self of everything

The previous sloka and the following one too describes the vision of a Yogi, who has attained direct kndge . In the previous sloka the Acharya revealed that an enlightened person sees the whole creation in himself a

xpression of his very own self and sees himself pervading the entire creation.

In the following sloka the Acharya explains that the entire universe is nothing other than the Atman. The

one manifests as the multiplicity of this entire creation. The whole creation is borne of the Self, is sustained i

elf and dissolves back into the Self.

tmaivedam jagatsarvam

When one looks at the world and when one thinks

the Self, at the surface level there appears to be a

uality between the two. The Self and the universe ap-

ear as two different spectrums, one being living and the

her the objective world, being inert. As long as one

ercieves the Self and the world at the level of names and

rms there will be a relative duality. It is true that there is a

ultiple variety of beings at the level of names and forms.

ach form is unique in its own way, in its appearance, in

attributes, its utility etc. A man is different from a woman,

n animal is different from a bird, a tree is different from a

ower. Not only this we see a variety of differences in the

ame community itself. One flower is different and unique

om the other. So, undoubtedly the world of names and

48

forms is magnanimous in its multiplicity. But, this is w

our Vedic Scriptures and the Rishis of yore have ha

insight into the reality of the multiple names and fo

Everything in the world, all the people, all the objects

ture , everything that we can concieve is beautiful, d

ent and unique but in and through all this multiplicity

divine substratum of unity that is all pervading, one w

a second and that alone being the very nature of My

am the life principle that is ever-existent at all time

pervading and blissful in nature. This nature of the S

the nature of everything living or non-living. Therfore I

express as the whole cosmos and I alone pervade e

thing. In this sloka the Acharya thus says Atma eva

jagat sarvam-the entire universe is nothing but the At

Aatmaivedam jagatsarvamaatmanah anyat na vidyateMridoyadvat ghataadini swaatmaanam sarvam eekshate

Aatmaiva:verily aatman; idam jagatsarvam: the entire universe; aatmanah: othet than aatman; anyat:another; na vidyate: does not exist; mridaha: of clay; yadvat: like which; ghatadini: pots and so forth;swaatmaanam: as his own self; sarvam: all; eekshate: sees.

The entire universe is verily the Atman. There is nothing at all other than the Atman. He sees everything as

his own self, as one sees pots and the like as none other than clay.


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alone manifest as this vivid picture of the cosmos.

tmanah anyat na vidyate:

The Revered teacher further goes on to say there

nothing at all other than the Atman or the Divine Self. If

all we see and experience the world of matter it is like

aves and bubbles playing as an expression of the

aters ecstasy. All sorts of play, of high and low tides, of

mall and big waves, of bubbles big and small, all this is

n expression of the blissful nature of water, which revels

its ecstasy and effortlessly and playfully manifests in all

ese forms and yet its wholeness, its blissfulness is un-

fected by anything at all. Everything comes and goes,

e life of a wave is of a few moments but the reality of

ater remains as it is. Water alone is. A person standing

the shores can identify himself with the play of the wa-

r as high and low tides, big and small waves and feel

ated or disheartened or a person may identify with wa-

r itself which appears to take the form of waves. This is

e freedom of a person. Likewise nothing other than the

tman exists as real in this entire creation. Atman alone

It is the ignorant ones who identify with the manifested

ames and forms as real and keep searching for bliss in

e world of objects and keep swinging to & fro from joy.

rido yadvat ghataadini

The Acharya explains the truth of onness of every-

ing in the universe with the example of clay and the vari-

us forms of clay. The different shapes of Pots, big and

mall, pots, flower vases, toys, utensils, which the potter

akes are all made out of the same mud. The Potter sees

e same mud in all the pots with different names and

rms. While people with superficial vision see the pots

th different names and forms but fail to see that all of

em are made of the same mud only. So also a yogi of

erfect kowledge sees one substratum the Atman as the

oul of all different names and forms but an ignorant mind

identifies with that which appears to be seen on the

side. Mud is the permanent reality and Pots are im

manent. On destruction, they again merge into the

Likewise, all names and forms in the universe are im

manent and changing. They all come from the same

which is all pervading and eternal. All names and f

dissolve into the same Atma.

Swaatmanam sarvam eekshate

Two different kinds of people view the world i

different ways. People of knowledge and people w

norance. The ignorant ones see the world at the le

manifestation alone. Different names and forms, hu

beings, animals-birds, plants, the stars, the five diff

elements, all this realm of plurality constitutes the w

for them and this alone is Real for the ignorant ones.

the acharya speaks of the unique vision of People o

dom. A person who has directly seen the Reality o

world and the Self sees the unity between the Self a

the plurality of names and forms. The Atman is the

stratum of all existence and it is one without a sec

The Atman is the I the very nature of myself. I alone

vade all existence, everything is born of me, is susta

in me and is dissolved in myself too. In other word

Atman being the common substratum of all living and

living existence it alone pervades everything and the A

alone manifests as this beautiful variety of the world

vision is the very goal of Vedantic knowledge. A non

mented vision towards one and all. Bhagwan Sri Kr

explains this same import in Gita chapter 6 while exp

ing about a yogi:

Aatmaupamyena sarvatra samam pashyati yor

sukham vaa yadi vaa duhkham sa yogi par

mataha.

Who so, by comparison with himself, sees the sam

erywhere, O Arjuna, be it pleasure or pain, he is dee

the highest Yogin.

Ejqbxbmj!HsffujohtBest wishes to all for an enlightening and joyful Dipawali.


8/24Vedanta Sandesh

The Three Ants-(The Madman by Khalil Gibran)

Three ants met on the nose of a man who was lying asleep in the sun.

And after they had saluted one another, each according to the custom of

his tribe, they stood there conversing.

The first and said, These hills and plains are the most barren I have

known. I have searched all day for a grain of some sort, and there is

none to be found.

Said the second ant, I too have found nothing, though I have visited

every nook and glade. This is, I believe, what my people call the soft,

moving land where nothing grows.

Then the third ant raised his head and said, My friends, we are standing

now on the nose of the Supreme Ant, the mighty and infinate Ant, whose

body is so great that we cannot see it, whose shadow is so vast that we

cannot trace it, whose voice is so loud that we cannot hear it; and He is

omnipresent.

When the third ant spoke thus the other ants looked at each other and

laughed.

At that moment the man moved and in his sleep raised his hand and

scratched his nose, and the three ants were crushed.


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Letter ofthe Month

The root

cause of all fears,

nsecurity etc. for all

humans all over the

world, is basically

something very

deep. It concerns

he ignorance of the

ruth of ourselves

and the world.

- Poojya Guruji

Clubbing Gyana & Karma

Hari om A...,

Thanks for your kind mail. I was happy to go through it.

VM is not only my Mission, but it is equally the mission which inspires all of us, and

is what binds us together and makes the team. I have been trying my best to reve

profound and liberating teachings of Vedanta to all of you for last two decades

great that the Mumbai Chapter of Vedanta Mission is celebrating the 20th annive

with great enthusiasm & gratitude. Lets focus very nicely on pure Vedantic teac

without ever compromising or even diluting it. May that alone be our common pr

If you go deeply into the teachings of Vedanta, then it is very clearly stated that

Knowledge requires complete & unfragmented attention, and that also with profhumility and without ego. Social work is undertaken by the ego, the individuality, w

is technically called as a fragmented state of mind wherein the Seer and the

(Dryshta & Dryshya) and taken as basically different from each other, then alone K

is possible. A student of Vedanta is one who wants to know the one unfragme

truth, thus the unanimously accepted principle of Vedanta is to first keep aside a

and also the burden of doing any Karma whatsoever, at least temporarily, and

complete attention to Atma-Gyana, otherwise we will tend to continue our studies w

ever getting anywhere. The proposition wherein we think that Atma-Gyana ca

exist with Good-Karmas is technically called Samuchaya Vada and is very stro

rejected by all our Vedantic scriptures and subsequent Acharyas. Even in the recconcluded Ram Gita Camp, Bhagwan Sri Ram tells Laksman very clearly that

really want to go beyond ego then keep aside all karma and give complete atte

to Atma-Gyana. Now this is what Vedanta is all about, and here we have my disc

trying to club these two incompatible things together just to garner some funds

respect social service, but only when done with complete heart & soul and also wi

ego. Ego is the cause of all ills in the world today, so one has to first remove this

and then alone think of doing anything for others, till that time the person is bas

diseased. In fact all such problems of the society are because of such egois

fragmented people. To efface the ego, which is basically our erroneous identit

require Atma-Gyana, and for Atma-Gyana, we should have the wisdom of keeour ego & karma aside - till we really know ourself. Thereafter such an enlight

man will be ready for anything whatsoever without any problem.

Blessings & Best Wishes,

Lots of love & om,

Guruji

- 9 -


10/24Vedanta Sandeshanta Sandesh - April 2009nta Sandesh - Mar 2012

by

SwaminiSamatananda

The truth about the Self revealed in the Vedas is that the Self is eternal, unflee

blissful and the very life principle. The Vedas are the authentic source of the tru

life and hence the authority of the Vedas is unquestionable. They reveal that w

has been directly seen by great Rishis of the Vedic age and thereafter too a num

of Mahatmas have directly seen this truth and realized the Self as the divine supr

being. These Men of wisdom have then compassionately passed on the knowle

to mankind since time immemorial. Yet it is the glory of the wrong understandi

the Self that in spite of the scriptures revealing this truth and the realized ones ma

countless efforts to show us this truth, man continues to identify with that Self wh

an imaginary entity based on the physical expression of the body, mind and inte

As a fruit of such wrong convictions of the Self Man continues to suffer in the nam

death, rebirth, decay and diseases.

As all of us Arjuna too identifies with the body and sees the Self as the

who is born and the one who is going to die. As a consequence he is shattered

the very thought of the death of so many warriors and that too his own kinsme

such a situation in the second chapter of the Gita Bhagwan Sri Krishna logically exp

to Arjuna and says, Ok Arjuna! If you think the Self dies and the Self is born let u

a while accept this, that I am born and I will die. Even in that case there is no reas

grieve, because birth and death are then the facts of life. Everything that is born

die one day, and all that dies is reborn again. So there is no reason to grieve. Ma

of people who are prey to ignorance and misapprehension about the Self contin

suffer the pains and fear of the Self dying. Let us explore this fact as Lord Kris

explain it logically in the Gita.

The Real Self is eternal and beyond time:

The true nature of the Self is eternal, that which is pure existence. The S

beyond the realms of time. It transcends that which we experience as the past, pre

and future. Time is a product of the mind, which has an existence to bring abo

convinience of living at the level of the body and the mind. The phyical body and

mind traverse their journey into time. We celebrate the birthday of the physical b

and so also remember the death of the physical body. The Atman is the substrathat was present even before the birth of the body, it sustains the body in the pre

and will be there after the death of the body. The Self is never born nor does it

die.

The body goes through a graph of six inevitable changes:

Right from conception to death a living being goes through six inevit

changes-coming into the mothers womb, taking birth in the world outside, sl

grows up, matures, decays and dies. These are inevitable and all living beings

go through this. This is a fact of life at the level of the body. Life for everyone

Ja

atasyahid

hruvomri

tyuhu

De

athisinevitab

letoallthat

isborn


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A man of com-

lete and direct

nowledge too

ves in the same

world as anyommon man. But

is his state of

mind that makes

is conduct and

nteraction with

he outside world

nique and divine

- Gita Chap 2

- 11 -

expresses in this wave like pattern., wherein every pattern has its own grace. If a

born baby is beautiful, divine and pure, youth is full of energy then old age too ref

a wealth of experience, knowledge and grace of maturity. Even the mind and

intellect continuously change. A person who identifies with the body and sees

real must see this fact of life and in that case too there is no reason to grieve beca

life and death are inevitable for all those who are limited in the realm of time.

Lessons from life and death:If at all birth and death are true for the ignorant ones then too life and d

teach us some significant lessons. W

we are blessed with life let us live it wi

holistic vision of being a part of a h

cosmic family whose head is

himself. Let us live life to the fullest, ser

the Self and the others with lo

sensitivity, creativity, enthusiasm

intelligence. If the cycle of life and d

exists for us then surely it must functiothe basis of our actions, meritoriou

unmeritorious. If life, death and then life a

have to cntinue then let us perform actions

will make my journey ahead a blessing and here too may my life be a blessin

one and all.

Death too is a blessing as it provides a new lease to life. A new attire o

with renewed energy and opportunities to grow. Life and death both open the d

for each other.

Life and death are the very nature of anything that manifests within the reaof time. If this is the truth of the physical body then it is only wise to accept this fact

relate with the body and mind accordingly. it is only foolish to have false expectat

that may the body live for ever. It is only when we do not accept this fact of life tha

are in for shocks and pain. Death is not a hit by God on my self and my people al

but this is the truth of all manifested beings. Accepting this truth alone frees one o

necessary grief and pain.

Transcending from the bondages of life & death is liberation:

Ultimately being able to see that reality of the Self which is beyond the limitat

of time and space, beyond the realms of birth and death is the goal of humanBirth & death by themselves do not give pain, but the wrong identification with

body as the Self brings about the pain of attachment towards the body and the

of having to leave it. It brings about a sense of limitation and contant seeking. Se

the truth of the Self as timeless, self effulgent and blissful liberates a person

sense of limitation and seeking. Manifestation of life and then death is as imagi

as seeing a dream. Liberation is to wake up from the imaginary dream world

see the true nature of the Self.

Life and death infact are a great blessing to raise some significant quest

about the reality of the Self and of this world.


12/24Vedanta Sandesh

Quotes

You've gotta dance like there's nobody watching,

Love like you'll never be hurt,

Sing like there's nobody listening,

And live like it's heaven on earth. -William W. Purkey

Be yourself; everyone else is already taken. -Oscar Wilde

If you tell the truth, you don't have to remember anything. -Mark Twain

I've learned that people will forget what you said, people will forget what

you did, but people will never forget how you made them feel. -Maya

Angelou

To live is the rarest thing in the world. Most people exist, that is all.

-Oscar Wilde

If you judge people, you have no time to love them. -Mother Teresa

It takes much bravery to stand up to our enemies but we need as much

bravery to stand up to our friends. -J.K. Rowling.

Choose a job you love, and you will never have to work a day in your life.

-Confucius

When the mind is weak, a situation becomes a problem, when the the

mind is balanced it becomes a challenge and an opportunity.


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Vision

of aJivanmukta

Wanderingin Himalayas

Excerpts fromthe

Travel Memoirs

of

Param PoojyaSwami Tapovanji

Maharaj

The Vedas say: When a mortals desires are destroyed

and branch, he becomes immortal. Even in the earthly body he

comes one with Brahman.

But the conquest of esires is not easy. Only the devotee

Jnana can overcome desire. A man may fast and leave aside his f

untouched, but his mind will still revert to the thought of food. By fo

of will, he may keep away from worldly enjoyments, but his mind

still remain attached to such pleasures. Infact, until a man fully r

izes the Self, his mind cannot be completely free from desire. He w

seeks to conquer desire, except through the realization of the Se

verily attempting the impossible. There is nothing as holy as kno

edge. There is nothing so great, so divine.

In 1920, I passed some time in Rishikesh as a Brahmachar

those days, I met and talked to many Mahatmas deeply learned in

Vedas-men who had detached themselves completely from the wo

who had conquered desire and realized the Self. Many of them w

very old, and now I find them no longer here.

Their chief abode in those days was a small, thickly woo

island called Jhati, sorrounded on all sides by the sacred Ganga. N

even that island is almost gone, owing to the fluctuations in the cou

of the river. In this way, and in several other ways the number of

holy men, who once inhabited Rishikesh has dwindled and is still dw

dling, but there was a time when their number was considerable.

Just one look at them could lift up a mans soul, far more t

the reading of several holy texts and numberless commentaries

cite one instance, there was the mahatma who oblivious of all se

of danger, went on repeating Shivoham, Shivoham (I am the b

ful self), as he was being carried away by a ferocious tiger. If lis

ing to his story can invoke courage in the heart of the hearers

raise them to high levels of thought, how much more effective sho

have been the sight of that holy person!

- 13 -

5



Overview

of

YogaVasistha

Summary of theeternal teachings

of

Guru Vasistha

to

Sri Ram

Yoga Vasistha is a highly reverential scripture of Advaita Vedanta, but sur

ingly not very commonly known. It comprises the entire teachings of Guru Vashist

his disciple Sri Ram. Bhagwan Sri Ram is highly revered in Hinduism, all the dtees sing his glories, there are hundreds and thousands of his temple all ove

country & the world. Devotees emulate his life, are inspired by his steadfastne

dharma, and keep him in their hearts by his fame of being maryada-purushotama

was an embodiment of ananda, intelligence, profound strength and above all dha

Every disciple is a creation of what his teachers taught him, so those who really

to know what made Sri Ramji what he was - then one should go into this profo

scripture called 'Yoga-Vasistha'. It reveals the vision which was always there in

heart of Sri Ram, as revealed so lovingly and painstakingly to him by his Guru. I

been written by the author of Ramayana itself - Sage Valmiki. It contains 32,000 shl

and after Mahabharata is the next longest text. It includes numerous short stories

anecdotes which are used to help illustrate its message of 'Brahma Satyah J

Mithya' and 'Ayam Atma Brahma'. It is a complete compendium of the various

ciples of Vedanta philosophy pertaining to self-realization, creation theory, the ro

place of karma and other sadhanas etc. It is a scripture for Moksha. Other nam

this text are Maha-Ramayana, Purva-Ramayana, Arsha Ramayana, Vas

Ramayana, Yogavasistha-Ramayana and Jnanavasistha.

The knowledge of the truth of life is given only to those who have become

of the fascination and attachment to the world around. Detached people alone

objectively analyse everything without bringing in their likes & dislikes. Those w

minds are contaminated with likes & dislikes can never enquire properly and th

fore can never see the truth, because they are already conditioned by the notion

what is that which really matters. Just as a cup which is already full, cannot be fu

filled up, so also all such conditioned people can never know the truth of life

themselves. Detachment is the gateway to objective enquiry, and as luck would

it, once, Ram after coming back from a long pilgrimage was very disillusioned

disturbed on seeing the pains, problems and sufferings of people all over. He

tached himself from all the pleasures an comforts of his palace and was very q

thinking & deliberating about what is life all about and why is the sufferings the

life. He wanted deep factual answers of the truth of man and his mind. His par

were very disturbed seeing such a state of their son, and after doing everythin

their hands failed to cheer him up, they finally approachd their Gurudev Rishi Vas

and shared the problem. The great teacher understood the real problem and saw

1


15/24

deep and sincere inquisitiveness, and asked his parents not to worry. He was ra

happy because all this showed that the young man was ready for going deep int

truths of life. He assured them that he will handle the problem. Ram was sent to

ashram of Vasistha and it was there this upadesha was given to him, and out o

teaching was metamorphosed the real Ram.

Yoga Vasistha is divided into six parts: dis-passion, qualifications of the se

creation, existence, dissolution and liberation. In the process of its teachings

veals that there are seven Bhoomikas in anyones spiritual process. They are:

1. Subheccha (longing for the Truth)

2. Vichara (right inquiry)

3. Tanumanasa (attenuation or thinning out of mental activities)

4. Sattvapatti (attainment of sattva, "reality")

5. Anasakti (unaffected by anything)

6. Pararthabhavani (sees Brahman everywhere)

7. Turiya (perpetual samadhi)

There are some old sanskrit commentaries available on Yoga Vasistha:

- Vasistha Ramayana-Candrika by Advayaranya

- Tatparya Prakasa by Ananda Bodhendra Sarasvati

- Bhasya by Gangadharendra

- Pada Candrika by Madhava Sarasvati

Yoga Vasistha was translated into English by Swami Venkatesananda, Sw

Jyotirmayananda, Vidvan Bulusu Venkateswaraulu and Vihari Lal Mitra, while t

are lots of translation in Hindi and other Indian languages.

Some Quotes from Yoga Vasistha:

- "The great remedy for the long-lasting disease of samsara is the enquiry, 'Wh

I? To whom does this samsara belong? "

- "Nothing whatsoever is born or dies anywhere at any time. It is Brahman al

appearing in the form of the world."

- "O Rama, there is no intellect, no consciousness, no mind and no individual

(jiva). They are all imagined in Brahman."

- "That consciousness which is the witness of the rise and fall of all beings know

to be the immortal state of supreme bliss."

- "Knowledge of truth, Lord, is the fire that burns up all hopes and desires as if

are dried blades of grass. That is what is known by the word samadhi not si

remaining silent."

- "The moon is one, but on agitated water it produces many reflections. Simi

ultimate reality is one, yet it appears to be many in a mind agitated by thoughts

Introduction

toYogaVasistha

- 15 -



Seven Stepsto

Holistic Living

Goal Of Life

Life has infinite possibilities. Explore it

fully. Make the best of your life, by aiming to

live it fully, both in the objective field and also in

the subjective realm. Do not miss out on any of

the opportunities available to you. Aim for all

the four goals of life-Dharma, Artha, Kama &

Moksha.


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Onceup

on

atime

...

Story

Section

Markandeya

Mrikandu was a great rishi. Marudvati was his wife. For a long time they had no child

The rishi prayed to lord Siva. Lord Siva appeared to him, and said, "I am pleased withMrikandu. Tell me, do you want a hundred sons, who will live for a long time, but will a

foolish? Or, do you want one very intelligent son, who will live for only sixteen years?

The rishi at once said, "Lord, give me that one intelligent son."

Lord Siva said, "Good! You shall have him."

Soon the rishi got a son. He named him Markandeya. The boy grew to be very intelli

and handsome. The rishi invested him with the sacred thread. Markandeya learnt

Vedas and Sastras, easily. Everyone liked him.

As the boy was getting on to be sixteen, Rishi Mrikandu became sadder and sadder.

day Markandeya asked his father: "Father, why do you look so sad?" The rishi said, "

What shall I say? When Lord Siva gave you to me, he said you would live only six

years. You are now about to reach that age. How can Iand your mother bear to lose yo

we will at the end of this year?" Markandeya said, "Father! Is that the reason? Lord

is very kind to His devotees. You yourself told me that. He has saved many from d

before. I have read about it in the Puranas. I shall therefore worship Lord Siva day

night from today. I am sure, He will save -me too! "

Rishi Mrikandu was very happy to hear his son say this. He blessed his son.

Markandeya built a Siva-Linga at a spot on the sea-shore. He started worshipping

Siva morning, noon and night. He sang bhajans, and often danced in joy.

On the last day, Markandeya was about to sing bhajans, when Yama, the Lord of De

came to him. Yama rode on a buffalo. He held a noose in his hand. He spok

Markandeya, "Stop your bhajan! You boy! Your life in this world is over. Be ready to

Markandeya was not afraid. He clung to the Siva-Linga as one clings to one's mothe

Yama threw his noose round the boy's neck, and pulled him along with the Siva- Lin

Then the Siva-Linga burst open and Lord Siva came out of it and said, "Yama, Ple

spare this child. I am pleased with his devotion. He is now blessed with a long life.

Markandeya then prayed to Lord Siva more fervently than ever. He came home, and f

the feet of his parents. They embraced him, and wept with joy. Markandeya becam

great rishi, and lived very long.

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

Hari om Mandir, Lucknow from 7th to 13th Oct 2012. The subject-matters of the morning

and evening Discourse series were Gita Chapter 15, and Panchadasi Chapter 10

(Natakdeep Prakarana).

In her 15th chapter discourses Poojya Swaminiji revealed how Bhagwan Sri Krishna

reveals the cause and effect of Samsara tree. She said that the root of this tree with all its

diversity, joys & pains is basically divine, and it is just its ignorance which brings all the

projections and all subsequent seekings. So one needs to awake to the Purushottam Tattva

and make the best of their lives. In Panchadasi the Witness consciousness was explored

till it culminates into one, non-dual divinity. On the last day was a Bhandara, very lovingly

offered by the Mandir authorities.

Tbozbt!Ebz!Dfmfcsbujpot!pg!Qppkzb!Hvsvkj;Poojya Guruji Sri Swami Atmananda Saraswatiji was given Sanyas by Param Poojya

Gurudev Brahmaleen Swami Chinmayanandaji on 10th Oct 1988 at his Sandeepany

Himalaya Ashram at Sidhbari. Since then this day is very piously celebrated by his dis-

ciples & devotees with gratitude & blessedness.

A special program was organized at Vedanta Ashram to celebrate this occasion

with a get together of devotees & disciples. There was a special Flute Recital Program

presented by the well-known Flute artist of Indore, Sh Salil Date and his son. Salil pre-

sented more than a dozen immortal bhajans & songs on his flute. This was followed by aBhandara - free langar prasad for all.

28ui!Wfeboub!Btisbn!Ebz!Dfmfcsbujpot;Vedanta Ashram was established on the pious occasion of Dasshera in 1995, and

since then Dasshera has an added significance for us here at Ashram. We have a tradition

of having Shiv Puja on that day by children, as such a very nice puja was organized and

conducted by Balvihar children in the morning, and in the evening there was a Bhajan Pro-

gram followed by Ravana-Dahan Progrm. This was the first time we had such a program.

The effigy of Ravana was made in-house and it was all great fun & frolic.

Pomjof!Tbutboh!Qsphsbn;The weekly Online Satsang Program which started last month is going on in full

swing. Poojya Guruji is giving elaborate talks on Sadhana Panchakam of Bhagwan Sri Adi

Sankaracharya. First there is an hour long discourse - in Hindi, and this is followed by live

question & answers. Due to net connectivity issues there have been some changes yet the

program continues unhindered. A new rich online resource is being created in this process,

which is being appreciated by many people all over the world.

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VMNewsBlogat:http://vmissionews.b

logspot.c

om/

Oct 2012

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Vedanta Mission started in Mumbai in 1992 with a grand Gita

Gyana Yagna at Patwardhan Park. The organizer was an old devotee

of Poojya Guruji Sh Mangaram Wadhwani, who has since expired.

Thereafter there were series of GGY at Arya Vidya Mandir, and it

was at that time the foundation of VM, Mumbai was laid.

Its been a long journey since and many Gita Gyana Yagnas,

Sadhana Camps, Seminars, Workshops, Study Groups, Cultural

Programs etc have been organized since then. A Charitable Trust

was formed - Indian Cultural Foundation. A core group of devotees

have been managing the activities with great devotion & enthusiasm.

VM Mumbai has decided to ceelebrate the occaion with all

enthusiasm it deserves. In Dec 2012 special celebrations are being

organized, which include:

1. Organizing a grand cultural event Sufiyana at Maniksabha Gruh

2. Organizing a grand Gita Gyana Yagna at Vivekananda Auditorium

at Ramkrishna Mission Ashram Complex.3. Releasing of a Souvenir

Special fund drives are being organized, special brochures

are being published and effforts are being made to involve as many

people as possible. For more information pl contact:

Indian Cultural Foundation

c/o Elite Builders, 12th Road Khar (W), Mumbai

Email: [email protected] / Mb: 9820027141

20 Years of Vedanta Mission


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Forthcoming

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Gita Gyana Yagna, Bhavnagar:A week-long Gita Gyana Yagna by Poojya Swamini Amitanandaji will be conducted at Sri

Ramdas Ashram at Bhavnagar from 23rd Nov to 1st Dec 2012. The texts of discourses will beGita Ch-15 and Natakdeep Prakarana of Panchadasi.

Gita Gyana Yagna, Lucknow:A week-long Gita Gyana Yagna by Poojya Swamini Samatanandaji will be conducted at

Hanuman Setu Mandir, Lucknow from 17th to 23rd Nov 2012. Poojya Swaminiji will conduct

discourses on Kathopanihad - Ch-1-valli 1, and Gita Chapter-1 in the morning & evening.

Sufiyana Cultural Program, Mumbai:On 9th Dec a big Cultural Event will be orgnaized at Manik Sabhagruh Hall, Bandra by the

Indian Cultural Foundation, Mumbai, the parent Trust of Vedanta Mission, Mumbai. Folk singers

like Mir Mukhtair Ali and Parvathy Baul etc have already given their consent to participate.

Gita Gyana Yagna, Mumbai:

A week-long Gita Gyana Yagna by Poojya Guruji Swami Atmanandaji will be con-ducted at Ramkrishna Mission Hall, Khar, Mumbai from 10th to 16th Dec 2012. This will be just

after the Sufiyana Program at Maniksabha Gruh on the 9th.

Gita Jayanti Celebrations, Indore:This year Mokshada Ekadashi i.e. Gita Jayanti is on 23rd Dec. Special mega functions

are organized at Indore from 20th Dec onwards on the occasion. Poojya Guruji and other Ashram

Mahatmas are special speakers on the occasion at Agrasen Dham and Gita Bhavan.

Gita Gyana Yagna, Ahmedabad:A week-long Gita Gyana Yagna by Poojya Swamini Amitanandaji will be conducted at

Ramkrishna Kendra, Ahmedabad from 23rd to 29th Dec 2012. Poojya Swaminiji will conduct

discourses on Gita Chapter-15 and Panchadasi Chapter-10 in the evening and morning ses-

sions respectively.


24/24

Visit

International Vedanta Missionat

http://www.vmission.org.in/

Vedanta Mission News Blog:http://vmissionews.blogspot.com/

Om Tat Sat

vedanta sandesh - nov2012

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