Vedanta Sandesh - Dec 2014
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Transcript of Vedanta Sandesh - Dec 2014
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 / [email protected]
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