vedanta sandesh - oct 2013

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Year 20 Issue 4

P d u 3 1 2 4

Monthly eMagazine of the International Vedanta Mission


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Monthly eMagazine of the International Vedanta Mission

Oct 2013 : Year 20 / Issue 4

Editor: Swamini Samatananda Saraswati

Published by

International Vedanta Mission

http://www.vmission.org.in

[email protected]

Some Philosophers contend the body senses, life breath,

intellect and non-existence as the real 'I'. Their comprehension is

worse than that of women, children, lind and the dull. He who

destroys this delusion caused by Maya (and makes us aware of the

Truth)-to that Dakshinamoorty, who is embodied in the auspiciousGuru, I offer my profound salutations.
http://www.vmission.org.in/mailto:%[email protected]:%[email protected]://www.vmission.org.in/


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In This Issue

1. Message of P. Guruji - 5

2. Atma Bodha - 6-7

4. Letter - 9

5. Gita Reflections - 10-11

6. Jivanmukta - 13

7. Yoga Vasistha - 14-157. Story Section - 17

8. VM News - 18

9. VM Activities - 19

10. Album - 20-21

11. VM Programs - 23


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Religion & Philosophy

from Poojya Guruji

Real religion is like technology which helps us to live & implement the philosophy or science olife. Religion is a way of life which helps one awake to his/her full potential & truth. Initialy it may befollowing of some do's & donts, but ultimately it has to lead to a way of life wherein there is aneffortless, fearless & blessed expression of our truth. As our truth is the truth of everyone, so reareligion has to be basically universal, non-sectarian, magnanimous & all-embracing. In fact there is noeffort to be non-sectarian etc, it is all about truthfully being what one really is. So it all boils down tothe realization of one's own truth. If we percieve ourselves as a limited individual, then being onesel

will naturally imply all the self-concerns & insecurity, in short a very egoistic and fragmentaryexistence, which is not only a bane for oneself but also for the whole society in which we live in. Aldivisions based on baseless & imaginary factors becomes instrumental to forge & carve out ouidentity. Anything favourable will be seen as an object of like, and everything which is beyond itpurview will inevitably cause an existential problem for such a person, and so dislikes, fear, violenceetc will be a natural consequence. When our very identity creates problem for us and also for theworld around, then what more proof do we need that such an identity is baseless & wrong. If on theother hand we enquire deeply into our truth and then not only realize it, but also be it, then obviouslythe life & values of such a person are naturally different - peaceful, contended, magnanimous, lovingand all what we cherish & aspire for. The important thing is that there is no effort to be such, it is all anatural consequence of the realization of the divinity & completeness of what we truly are.

All person & country dreams for a society wherein its citizens are truthful, conscentious &caring. We spend unimaginable amount of money, resources and our time to handle all those who areotherwise, yet strangely we do not take the issue of 'natural inculcation' of ethical values seriously. Weleave all that to the unorganized and resource constrained sector of religious organizations. While wecan still leave religious freedom of everyone untouched, as enshirned in our constitution, yet we needto promote research, discussions & studies of the philosophical aspect of religions. Religion withouappreciating the philosophy only leads to superstition, and time & again we keep seeing thedisasterous consequence of blind faiths. Unlike the communistic regimes we need not & cannot banall religions just because by themselves they create frictions and problems. The solution lies in to godeeper into the philosphical aspect of religions and help people become more enlightened & awakeNot only this will lead to better mutual brotherhood, and 'effotless inculcation' of positive & ethicavalues, but also lead everyone to that for which the religious order was eatablished in the first placewhich is being the technology for the science of life. That was the way of Vedanta, of Gita, o

Upanishad - of the Mahatmas like Sri Adi Sankara, Swami Vivekananda or in recent times P.P. SwamChinmayanandaji. They stressed on the appreciation of the philosophical aspect of life. They wenaround teaching the scriptures, so that everyone thoroughly appreciated the logic of all the goodvalues. It is only when the values become really valuable to us, that we will live as per them. This is avery important approach, and this alone will efface all the nonsense which goes on in the name oreligion. Just because a person is a graduate in some subject, we should not expect that they wiknow the subtle truths of the philosophy of life & religions. That amounts to making philosophy a jokeIt is a serious matter, and if we really wish to have a secure, inspired, coruption-free society whichloves & cares for all, then we need to take the study of philosophy of life very seriously. This is nosomething which needs to be left as an option. This is fundamental to the very fabric of every societyand preservation of the world. We need to change our definition of secularism, we need to change oupriorities in education. Enlightened people alone can help create a good & worthy world to live in.

- 5 -


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Swamini Samatananda

59

Brahman is All-Pervasive

Vedanta Sandesh

In the previous sloka the Acharya showed us the glory of the infinite blissful nature of the Real S

and that all beings right from Brahmaji to all the jivas are dependent on a particle of bliss of the Suprem

In the present sloka the Acharya speaks of the All-pervasive nature of Brahman. It is due to t

pervasiveness of this reflected consciousness that all our faculties of the body, mind and intellect function

Vedanta Sandesh

Tadyuktam akhil am vastu :

All objects are pervaded by that known as

Brahman. Everything in the world living and non-

living, movable & immovable is pervaded by that

which the Scriptures thunder as Brahman.

Amazingly the creator himself becomes the

creation. In the world that we live in, when man

creates something, the raw material, the

instrumental cause and the intelligent cause are all

seperate from each other. When a goldmith makesornaments the raw material of the gold, the tools

used to make ornaments and the goldsmith are all

seperate from each other. On the other hand in

case of the entire worldly creation it is interesting to

see that Brahman is not a seperate creator from

the raw material and the instrument used to create

the world. He himself manifests as the raw material

in the form of the five elements, Maya is his power

to create and he alone is the life principle that

enlivens everything. Thus he manifests as t

endless variety of names and forms. The v

expanse of names & forms is nothing but

modification of Brahman, just as ornaments are

modification of gold. Brahman pervades in a

through the entire creation as existenc

consciousnes and bliss.

Vedantic scriptures explain the nature of t

all pervasiveness of Brahman in a very cr

manner. Everything in the universe living and noliving has 5 components to it.

1. Form (Roopam) :- Everything in the world has

unique and different form. A form is t

grossification of the five elements in differe

permitations and combinations. All forms a

relative and exist for a finite time.

2. Name (Naama): A name is given to a form wh

gives a unique identification to a particular for

Names help discriminate one thing from anoth

Tad uktam akhilam vastu VyavahaarasatadanvitahTasmaat sarvagatam Brahma ks heere s arpiriva Akh ile

Tad yuktam: united with that akhilam vastu: all objects Vyavahaaraha:function

tadanvitah: imbued with consciousness tasmaat: therefore sarvagatam: all pervading

Brahma: Brahman ksheere: in milk sarpiriva: like butter Akhile: in all.

All objects are imbued with That. Every function is stimulated by consciousness. Hence

Brahman pervades all, just as butter pervades every particle of milk.


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- 7 -

nd may also reflect the attributes of the form.

. Existence (Asti) : You can recognize any name

nd form when it exists. At the universal level, this

roperty is named sat. While name and form exist

or Universe and all things in it and is a property of

Anaatma, sat or existence is a quality derived from

Brahman.

. Consciousness (Bhati or Chit) : We must be

ware of a thing - to say that it exists. It must be inur consciousness. Else, for us, it does not exist.

This quality of every object also comes from

Brahman.

. Liking for the Object (Priyam or Aananda) : Every

bject is likeable for us in some way, at some time,

n some place. The inherent capacity to give joy or

Aananda comes from the Original Aananda, the

Brahman. An object may be likeable when it comes.

Another may be likeable when it stays. Another maye likeable when it goes or stays away from us. But,

very object is capable of giving some joy (reflected

Aananda) which is derived from Brahman.

Vyavahaaraastadanvitaha:

Every function is stimulated by

onsciousness. Man is blessed with various

aculties of the sense organs, the pranas, the mind

nd the intellect. But all these faculties are inert by

hemselves and cannot function independently on

heir own accord. The supreme consciousness

timulates the intellect with its power of

onsciousness and this reflected consciousness

urther activates the sense organs, the mind and the

ranas to function in their respective fields. The

upreme consciousness is like the power house of

lectricity which comes form the power house, goes

hrough the transformers, reaches our homes and

ffices in the metrebox and is further distributed toarious electrical equipments making them capable

o function. Thus the bulb is able to give us light, the

efrigerater keeps things cool, the airconditioner

cools the room, and so on. Just as all electro

devices are activated by the power of electricity

also all our faculties are stimulated by light

consciousness. I am aware of forms, touch, sme

can feel emotions, I can thing, I can breathe all w

the blessings of this divine light. All

encompasses the realm of time, space and objec

enlightened by me. I am the supre

consciousness that enlivens everything and yet Iam the one that is not dependent on another light

Tasmaat sarvagatam Brahman:

Hence Brahman pervades all. Brahman is

atma of everything, the very source of all existen

Just as butter pervades every particle of milk, o

oil seeds, fragrance in flower, taste in fruit and

on, Brahman is all pervasive.

Ksheere sarpiriva akhile:

Acharya here gives the example of butter

milk. Butter permeates through the milk althoug

is not seen directly. We do know that butter

ghee are very much present in Milk. We can

separate a part of milk as devoid of butter, simila

all the objects are permeated by Brahm

Upanishads proclaim that just as how

pervading butter is extracted by churning, so a

the Atman has to be separated from the world

names and forms by discrimination of Rea

Unreal.

In the process of awakening

discriminates between the asti, bhati, naam, ro

& priyam aspects of all that is. The names & fo

are the anatma (that which is Unreal) and the ot

three aspects are the Atma (that which is Re

Through knowledge one comes to see that all

can be objectified in any way is illusory in naincluding the very individuality of the Jiva and o

the Atma is real. Individuality too is something wh

changes, not 'that' which is its substratum.

O b w s b u s b H s f f u j o h t u p B m m

The nine days of Navratras are the special days for performing some auterities, not just for health sake

but for invoking the blessngs of God, so as to empower us to live an enlightened life.


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Vedanta Sandesh

It is the month of August, on the shores of the Black Sea ..

It is raining, and the little town looks totally deserted. It is tough

times, everybody is in debt, and everybody lives on credit.

Suddenly, a rich tourist comes to town. He enters the only hotel,

lays a 100 Euro note on the reception counter, and goes to inspect

the rooms upstairs in order to choose one.

The hotel proprietor takes the 100 Euro note and runs to pay his

debt to the butcher.

The butcher takes the 100 Euro note, and runs to pay his debt to

the pig grower.

The pig grower takes the 100 Euro note,

and runs to pay his debt to the supplier of his feed and fuel.

The supplier of feed and fuel takes the 100 Euro note and runs to

pay his debt to the towns prostitute that in these hard times, gave

her services on credit.

The hooker runs to the hotel, and pays off her debt with the 100

Euro note to the hotel proprietor to pay for the rooms that sherented when she brought her clients there.

The hotel proprietor then lays the 100 Euro note back on the

counter so that the rich tourist will not suspect anything.

At that moment, the tourist comes down after inspecting the

rooms, and takes his 100 Euro note, after saying that he did not

like any of the rooms, and leaves town.

No one earned anything. However, the whole town is! now without

debt, and looks to the future with a lot of optimism.....

The World Economi cs

Vedanta Sandesh


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Understanding Pride

Letter of

the Month

Question on Facebook:

Pranam, I am very ordinary human, I need one answer of my question, If youhave, Please give .. My question is... When or how we will know that some

pride comes within us? - Suman T

----------------------------------------------------------------------------------------

Hari om Suman.

To get the answer to your question, you first need to understand a

to what you mean by pride. Pride is a self-appreciation which is

relative to what you were earlier, or realtive to whom you see

around not only that, but you find yourself to be better than other

and the credit is taken by you alone. It is this self-gloating which is

basically pride.

There are basically two ways of handling the stupidity of pride.

1. If your achievements are seen as a collective contribution of

various other factors & people in your life, then obviously you alonwill not be able to take the credit of the various possible

achievement, and thus there wont be pride, but rather gratitude &

humility.

2. If at all you go a step further and wish to realize your absolute

identity, instead of just being content with your relative identity, the

obviously there can be no question of pride at all.

If you really appreciate the meaning of pride, then I am sure it will

not be difficult to understand as to When & How we will know that

pride has come into us. Think.

Love & om

Swamiji

If at all you go

step further and

ish to realize your

bsolute identity,

stead of just being

ontent with your

elative identity, then

bviously also there

an be no question of

ride at all..

- Poojya Guruji

- 9 -


10/24

by

SwaminiSamatananda

Vedanta Sandesh

Uniqueness of a Human Being:

What makes a human being unique and distinct from other beings.

just the physical body and the mental faculties that distinguish a human b

from other living beings? Physically every living being has its own unqualities. A dog has an extremely powerful sense of identifying things using

sense of smell, which a human being does not have. An elephants trunk i

tactful that it can lift the finest of needles and huge logs of wood with e

ease, a human being cannot run in the speed of a horse. At the physical l

every living being is unique in himself. Even mentaly animals and human be

have their own abilities useful for themselves. Yet what makes a human b

unique amongst all living beings is the freedom to perform actions and ma

changes in one's life and the potential to bring about Self awaren

Jantoonaam narajanma durlabham, meaning that among all living beings

birth of a human being is rare.

What is Action:

Action is a conscious deliberate effort. An effort wherein we take a c

strong and deliberate resolve to do something and put in our best effor

accomplish it. It is not flowing effortlessly in the flow of our conditionings, of

past impressions and our individual likes and dislikes. Often we sketch the

of actions begining from exactly where we stand as per our already scul

temperament. Our actions are another extension and reflection of fixed

and dislikes. In other words we perform actions based on our samskaras. Ifwere to tell a South Indian to prepare breakfast he will be inclined to make

and dosa and a North Indian's first choice will be Parathas. These are situat

governed by our samskars or mental conditionings. Action on the other han

a very deliberate, thoughtful deed with a definite goal in mind.

Capacity to make a choice in performing Act ions:

A human being uniquely has the capacity to make choices. I can ma

choice. A sloka in sanskrit encompasses this entire spectrum of freedo

action-kartum shakyam, akartum shakyam, anyatha va kartum shakyam w

means freedom in action is either performing an action or not performing

action or performing an action in a different way by being a Master of act

This is the beauty of an action true to its meaning where in we are fre

excercise a choice and are the masters of what we do. I have a choice in w

kind of clothes I wear, what kind of food I eat what kind of profession I cho

everything can be governed by my deliberate efforts. A tiger or a lion does

have a choice but to eat meat. But as much as this freedom of choice

previlege which Man has, it is seldom that he makes use of this choice. mo

the time we are mechanical in whatever we do or we simply react and not

Explaining the great significance of such an action the Upanishads declare

Freedom

in

Acti

on

Vedanta Sandesh


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- 11 -

any man who performs actions carried away by his mental conditionings

does not excercise his freedom to act is as good as dead. In other word

very signature of life is living a deliberate conscious life. Unable to do

means Man has not achieved the goal of living. And if we have to achieve

goal of living, must necessarily learn to be conscious, free, choose and a

myself being mechanical.

Reaction is mechanical response:

If someone asks a group of people to eat icecream in a chilly weasome would eat and some would not eat, or some would request for a

coffee. Each one is free to respond as per their discreetion. Each one is fre

act. This is freedom in action as it is my deliberate discreetion and decisi

am conscious of what I am doing. In other words, I am alive. On the other h

so often we get angry at someone and speak rudely, hurting the opp

person only to regret later, simply because we reacted and not acted.

situation or person can easily provoke me to get angry and impulsive. I am

a master who has deliberately and thoughtfully chosen to get angry using a

as a tool. Anger is a reaction. Sim

various other emotions are

reactions borne out of our past condition

Jealously is a reaction, sadness

reaction, sorrow is a reaction, all

emotions sweep us off guard. A reactio

something that happens without b

conscious of it. The Gita prescribes a

of growing up by being a Master of

responses and cutting down on mecha

living, by living an intelligent sensitive life. The intellect has

ultimate pottential to think and discrimi

the mind has an amazing power of taking up a resolve, being sensitiv

others, but these faculties can guide us best only when we are conscious

alert of our goal in life and our responses in every situation and deed. Ano

tendency seen in so many of us is to blindly follow what others do, without u

one's own discreetion or considering authentic guidelines of scriptures

Knowedgable Masters. We easily submit to the pressures of other pe

situations or get tempted to do something because a particular action

brought success to another person and so we too must follow it. Often

oblige others by conforming to the patterns of society without thinking m

about it. In such situations the consequences also must be faced by us al

Freedom in action is about facing a situation and making a change o

choice. Whereas reaction is getting carried away impulsively and mechanica

There is freedom in action only when we deliberately and conscio

choose to act. You have no freedom in action when you allow things to hap

to you. Righteous living, universal values and attitudes, stem from a delibe

and conscious living.

There is

reedom in action

only when we

eliberately and

onsciously

hoose to act.

You have no

reedom in action

when you allow

hings to happen

o you.


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Quotes

Vedanta Sandesh

Fear is not your enemy. It is a compass pointing you to theareas where you need to grow.

Every ending is also a begining.

Never fear opposition: A kite rises the highest when it goesagainst the wind.

I have no idea what's going to happen. And I love it.

If you don't stand for something... you'll fall for anything.

Speak only when you feel your words are better than yoursilence.

Waiting hurts. Forgetting hurts. But not knowing whichdecision to take is the worst of suffering.

An entire sea of water cant sink a ship unless it gets insidethe ship. Similarly the negativity of the world cant put you

down unless you allow it get inside you.

You don't have to see the whole staircase, just see the firststep.

Love the life you live. Live the life you love.

Vedanta Sandesh


13/24- 13 -

Wandering

in Himalayas

A Colorful

Route to

Uttarkashi

Excerpts from

the

Travel Memoirs

ofParam Poojya

Swami Tapovanji

Maharaj

It is from Rishikesh that I generally proceed to uttarkasi. If y

want to enjoy the Holy and beautiful sights along the Himalayan rou

from Uttarkasi, get ready to follow me. I am sure every one of you wdo so with alacrity, for the route is far more delightful than the streets

Bombay, Paris, or London-ornamented with skyscrapers, luxurie

resounding with music, and splendidly lit by electric lights.

There are three routes leading from Rishikesh to Uttarkasi. Tod

we shall follow the easiest of those routes and the most and the mo

familiar one to me. If you walk a little distance along the braod path th

goes Northwest from Rishikesh, you reach a thick forest, nosiy with t

shrill sound of cicadas. For a mile or a mila and a half it is all lev

ground. Then the ascent begins. To the very top of the mountain it is

dense forest. What a lovely forest! Artificial charms are harmful a

ephemeral. Natural beauty alone is beneficial and lasting. Only in the

woods do you find perfect beauty which owes nothing to hum

ingenuity or dexterity. It is all God-made.

Here one experiences not merely the outward loveliness

nature, but also the wonder and mystery of God's own handiwork. worldly activities are distinctly portrayed here. A wise man stands in

need of news papaers to understand what is going on around him. lo

at the captain of the monkey band, who enjoys sensual pleasures w

so many female monkeys. Now observe how another stout monk

makes overtures to those same young ladies and how it leads to

fierce quarrel between the rivals in love.

Else where you see another fierce struggle going on for t

possession of food. This is exactly what is happeneing in the wor

Woem and gold are the bones of contention everywhere. Of the tw

species of monkeys found in these forests, the red-faced fellows a

the more mischievious. The black-faced ones are gentle and piou

They sit quietly on the tops of tall trees as if immersed in meditatio

They have no feuds and distractions.

15


14/24

Vedanta Sandesh

True Knowl edge needs validation of the Wise:

Words of Shri Rama blaming the world for its many chan

stages, objects and feelings were so inspiring, what the gods, siddand sages joined together in praising of Ramas speech. They rose f

their seats and showered Rama with flowers. Sage Vishvamitra

greatly delighted to see such an excellent aspirant for the most intim

great knowledge of the Self. Good and qualified teacher, who abide

knowledge and also knows the traditional ways of teaching, is har

find, and also rare is a qualified pupil, free from egoistic desires

worldly ambitions, ready to receive the knowledge. Sage Vishvamit

delight and joy was immense. He recognizes the state of Rama as of one almost enlightened, who just need a little of explanations from

respected source to understand and become established in the truth

responds to Rama saying: You are indeed the foremost among

wise, and there is really nothing further for you to know. However, y

knowledge needs confirmation, even as the self-knowledge of Sh

needed confirmation from Janaka before Shuka could find the pe

that passeth understanding. And, at Ramas request, he tells the s

of Shuka.

The Story of Shuka:

Shuka arrived at the final truth by his own reasoning. But he co

not be satisfied with it, because he acquired it by himself. He aske

question about it to his father, also an enlightened sage, and he told

the same thing. It also did not satisfy Shuka, because he thought w

know this already. His father sensed his dissatisfaction, and so, he s

him to the king Janaka, saying that he should know more. Shuka arr

at the palace of the king Janaka, yet he was not admitted to the kin

presence for seven days. Without eating and drinking, he wa

patiently for seven days at the gate, yet he was not moved. After tha

was invited inside and entertained with fine music and dances

another seven days. He was not moved by that, too. After that the

Janaka took him into his presence and again Shuka heard the sa

answer to his question! His self-attained knowledge was confirmed,

Adhyatmic

Teachings

of

Guru

Vashista

to

Sri Ramji

10Part-1

by

SwaminiVidyananda


15/24- 15 -

Sruti,Yukti&

An

ubhuti

validate

ourKnow

ledge

Shuka attained peace. He said I knew this, my father told me this,

scriptures also affirm this, and now you declare the truth, and that

this diversity arises on account of mental modifications and it will ce

when they cease. Since then, Shuka remained in samadhi,

knowledge unmoving.

Validation of Knowledge is by Sruti, Yukti & Anubhava:Shuka had a doubt, despite arriving at the truth with his

reasoning. Shuka is a very rare example of a person who comes to

knowledge on his own, due to the effects of his past karma. Yet, even

had no confidence in his understanding. Doubt and lack of confide

are able to deny ones spiritual knowledge. Firm understanding of

truth should be confirmed by three authorities, which are shruti, y

and anubhava. Shru

the vedic spiritual authoTo understand

meaning of the Vedas, and

conclusive part, Vedanta,

should learn their meaning f

a qualified teacher, beca

the vedic teachings

passed only from the teache

the student in an uninterrusuccession. Vedanta is

something which can

understood by self-study, lik

grammar or arithmetic b

because there Vedas

with the most subtle aspects

the human existence, closely scrutinizing the very individual person

one takes himself to be. This subject matter cannot be treated

something other than the self, as some distant topic. The knowledg

Vedanta should be immediately applied to ones own life and self, no

be kept as information for some future reference. To do this, one sho

be ready to question his most intimate conclusions about himself

the world, many notions taken for granted at the early age, w

apparently worked so far. To do this, one needs extraordinary motiva

and a clean mind.


16/24

Vedanta Sandesh

Message of Bhagwad Gita

7. Blessings of Karma Yoga

Karma Yogi lives an inspired and

dynamic life. They see themselves as

instruments of God. Their entire life along

with their deepest motivations are all seen

as the blessing and wish of their beloved

and benevolent master, and whatever they

do is always their humble offering at HIS

feet. Such a 'connected' person always lives

overwhelmed, getting infinite love, and

reciprocating as best as they can.


17/24- 17 -

StorySection

The legend of Navaratri

Once u

pon

a time ...

The story of Navaratri begins from the life of two sons of Danu ca

Rambha and Karambha who performed austerities by to gain extreme po

and authority. When their prayers became deeper and austerities bec

exceptional, the King of the heaven God Indra got perturbed. Out of fear

killed Karambha. Rambha, who came to know about his brothers de

became more stubborn to win over the Gods. He increased the intensity o

austerities and finally got several boons from gods like great brilliance, bea

invincibility in war. He also asked a special wish of not being killed by e

humans or Gods or Asuras.

He then considered himself immortal and started freely roaming in

garden of Yaksha where he saw a female-buffalo and fell in love with her

express his love, Rambha disguised in the form of a male-buffalo and copulwith the female buffalo. However, soon after that a real male buffalo discov

Rambha mating with the she-buffalo and killed him. It was due to Ramb

inflated ego that killed him, out of which he has not asked his death to be sp

from the wrath of animals. As the pyre of Rambha was organized, the fem

buffalo, who was copulated with him jumped into the funeral pyre of Rambh

prove her love. She was pregnant at that time. Thus, demon came out of

with the head of a buffalo and human body and he was named Mahisasura

buffalo headed demon).

Mahishasura was extremely powerful. He defeated the gods and

demons and acruierd power over the entire world. He even won over

heaven and threw devtas outside it. He captured the throne of Indra

declared himself to be the the lord of the gods. The gods led by Bra

approached Vishnu and Shiva and evaluated them of the situation. In orde

save the Gods, the three supreme deities emerged a light of anger, w

combined to the take the shape of a terrible form and this was Durga. Al

gods then granted this Goddess of power with all the supreme weapons

had. This is why Durga is called the brilliance of all the Gods.When the goddess was seen by Mahishasura, he was mesmerize

her beauty. Her then fell in love with her and proposed to marry her.

goddess said she will marry him, if he defeated her in the battle. Then beg

scary and terrible battle between both of then which continued for nine d

Finally, on the last day, Durga took the form of Chandika and stood over

chest of Mahishasura and smashed him down with her foot. She then pie

his neck with her spear and cut off his head off with her sword. It is the

when Vijayadashmi is celebrated.


18/24

Vedanta Sandesh


19/24

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H j u b H z b o b Z b h o b - W b e p e b s b ;

The second Gita Gyana Yagna of Poojya Swamini Amitanandaji at Atma Shakti

Ashram in Subhanpura, Vadodara was organized this month. The first Gyana Yagna

was organized there early this year in March 2013 only and in a short time request for

the second program was received. While the first program was an endeavor of

Vedanta Mission, this second program was organized at the initiative of Vadodara

Ashram people. The response was nice again, and as per the trustees of the Ashram

the next program will be yet more grand. The subject mater of the discourse series

were Gita Chapter 1, and Laghu Vakya Vritti.

H j u b H z b o b Z b h o b - M v d l o p x ;

A Gita Gyana Yagna by Poojya Swamini Amitanandaji was organized at Hari

om Mandir, Lal Baug, Lucknow from 23rd to 29th Sept 2013. The subject matter of the

discourse series were Gita Chapter 6, and Laghu Vakya Vritti. LVV is a small text

attritbuted to Sri Adi Sankara and is a free and unique commentary on the Mahavakya

'Aham Brahmasmi'. The sixth chapter of Bhagwad Gita which is called as Dhyana

Yoga or even at times Atma-Sanyam Yoga is a great treatise on the topic of Dhyana or

Meditation. It talks about the preparations of Dhyana, its objective and methodology.

There is an interesting appendix of some question-answers at the end of the chapter

dealing with life-after.

H j u b H z b o b Z b h o b - K b m h b p o ;

The first 'Gita Gyana Yagna' by Poojya Swamini Poornanandaji was organized

at Sri Dutta Mandir (Near Ramananda Bus Stop) in Jalgaon from 29th Sept to 2nd Oct

2013. There were some unexpected rains a day before which necessitated to change

the venue at the last moment but it all turned to be a greater blessing. A covered

Mandir Hall with better & quieter ambiance was got with great love & respect and that

also for regular future usage. So now a venue has been fixed for VM Gyana Yagnas

there. Swaminiji is conducting discourses on 1st chapters of Gita & Kathopanishad.

W f s n j d v m u v s f F y q f s j n f o u b u B t i s b n ;

Poojya Guruji decided to make positive use of the regular kitchen garbage by

going in for Vermiculture experiment. Accordingly composting containers were

organized and also the earthworms. Lessons were taken from YouTube and things

were nicely setup. If all goes well, then within 2 months we will have nice fertile home-

made vermi-compost for our plants.


20/24

Vedanta Sandesh


21/24- 21 -

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22/24

Vedanta Sandesh

The Web SIte of Vedanta Mission has been completely

overhauled. The uniqueness of this website is as follows:

1. It has three sections, which were seen to be used most often:

VM News / VM Courses, and / VM Publications

All these sections are as tabs on the front page itself. So

anyone can get a good overview of all these three sections on our

Home Page itself

2. We have a 'Join us' link, with an Online Form, by which anyone

can join us for various objectives. We will now have a database of

all such people.

4. We have a 'Contact us' Form also, for sending feedbacks,

questions or comments to us directly & immediately.

5. We also have a 'Donation Form', with elaborate directions for

sending donations to us by various possible means.

6. Sample Video & Audio Players have been given both in English

& Hindi, along with the links of recent talks right on the front page.

7. The Website can be accessed in any language of the world,

one can choose the option from the drop-down menu on the top

right.

New Website of Vedanta Mission


23/24

Sanyas Deeksha o f Poojya Guruji, Indore:

Sanyas Deeksha Day of Poojya Guruji will be celebrated on 10th Oct at the Ashram,

with Pooja, Bhandara and Cultural Program. There will be the next Hanuman Chalisa

Satsang that evening.

Gita Gyana Yagna, Lucknow:

A Gita Gyana Yagna by Pooja Swamini Samatanandaji will be organized at theSatsang Hall of a Devotee Doctor in Mahanagar at Lucknow from 7th to 14th Nov. The

subject matter of the discourse series will be Kathopanishad 1-3, and Gita Chapter-3.

Forthcoming

- 23 -

Gita Gyana Yagna, Bhavnagar:

A Gita Gyana Yagna by Pooja Swamini Amitanandaji will be organized at Ramdas

Ashram, Bhavnagar from 24th to 30th Nov. The subject matter of the discourse series will be

Laghu Vakya Vritti and Gita Chapter-6.

Satsang at Vitthal Mandir, Village Salve:

After the Gita Gyana Yagna at Jalgaon, Poojya Swamini Poornanandaji will go to

Salve village on 3rd Oct, her home village, and will also conduct a Satsang at the localVitthal Mandir there. She will will also pay respects to her father who had recently expired.

Gita Gyana Yagna, Jalgaon:

A Gita Gyana Yagna is being organized at one Sri Dutta Mandir at Jalgaon from 28th

Sept to 2nd Oct, by Poojya Swamini Poornandaji in Marathi language. The subject matter of

the discourse series is 1st chapters of Gita & Kathopanishad.

'Anand-Lahari' Cultural Program, Mumbai:ICF will organize a grand Cultural event at Mumbai on 15th Dec. Many artists will be

coming for the evening. This program is in continuation of the Sufiyana Program of last year,

but with a new name & vision. A week-long GGY of Poojya Guruji will follow.


24/24

V i s i t

e r n a t i o n a l V e d a n t a M i s s i o n a t :

h t t p : / / w w w . v m i s s i o n . o r g . i n /

V e d a n t a M i s s i o n B l o g :

h t t p : / / b l o g . v m i s s i o n . o r g . i n /

V M O n l i n e S a t s a n g P a g e :

/ / w w w . v m i s s i o n . o r g . i n / m i s s i o n / o l s /

O m T a t S a t
http://www.vmission.org.in/mission/ols/http://vmissionews.blogspot.com/http://www.vmission.org.in/mission/ols/http://vmissionews.blogspot.com/http://www.vmission.org.in/

vedanta sandesh - oct 2013

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