Monthly eMagazine of the International Vedanta Mission

Year 21 Issue 4

Pdu!3125

Monthly eMagazine of the International Vedanta Mission

Oct 2014 : Year 21 / Issue 4

Editor: Swamini Samatananda Saraswati

Published by

International Vedanta Mission

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

I am of the nature of consciousness, just as heat is the

nature of fire. The mind & eyes etc, which are basically inert and

get their ‘life’ from that one, non-dual, ever-present, changeless,

consciousness which is what I really am.

;eXU;q".koféR;cks/kLo:ia

eu'p{kqjknhU;cks/kkRedkfu A

izorZUr vkfJR; fu"dEiesda

l fuR;ksiyfC/kLo:iks·gekRekAA

Hastamalaka Stotram - 4

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

The system of Four Varnas and Four Ashramas is very fundamental to Vedic thought & life. Out

of these the Varna system was basically for discernment of one's field of work based on one's competence,

capacity and inclination. Making people conscious of these subjective truths, what we in effect do is to

help everyone discover their drive & dream. What follows thereafter is anyone’s guess. The work of such

people has to be one of dedication & love - simply because they love to do all what they do. Effortlessly

the focus thereafter is on one's karma and not to the possible fruits of action, which will anyway come

and are always dependent on our karma's. Stress-free living with efficiency & productivity is the natural

consequence. A world which has so much stress, reduced efficiency & productivity is all because of the

absence of knowledge of such great, profound & perfect systems. A society which follows the Varna

system has no question of unemployment. Not only the field of one’s work is well-discerned but they get

ample time for skill development too.

The Ashram system was for facilitating flowering of gradual & progressive maturity & wisdom.

First study, then an inning of karmas & responsibilities - for the family, society and the well-being of all,

thereafter keeping aside all the worldly responsibilities is a life of simplicity & austerity. This is a phase to

prepare for the journey within. Final was the Sanyas Ashram, which was a phase devoid of any karma

whatsoever, the blessings of dynamic & dedicated service have already been accrued and now the

priority if direct knowledge of the truth of Self and God.

Both these systems are beautifully thought out and psychologically perfect for the healthy growth

of an individual and the society, so every devout Hindu worked & lived as per the Four Varna & four

Ashrams. Today the awareness of the beauty of these systems has dwindled. We have so many people

arrogating the responsibility of all ills of the society on systems which were basically meant to make

them beautiful. Instead to trying to bring out the truths & beauty of all these systems, the deluded ones

take to mud-slinging. Another consequence of the ignorance of these great systems is that the majority

of people are having just one varna & one ashram. Majority just live to earn money - like a vaishya, and

aim just for gruhastha ashram. Once they enter a life of a householder, that is their be all & end all - till

death. A re-look at these systems is urgaently called for - for the well-being of all.

Varnashram Dharma

from Poojya Guruji

Vedanta Sandesh

Tattva BodhaMangalacharan - an Invocatory Prayer

Tattva Bodha begins with 'Mangalacharan'. 'Mangalacharan' in sanskrit means an invocatory prayer.

An invocatory prayer is one of the most unique qualities of Hindu scriptures where every text or scripture

begins with a prayer invoking the blessings of Ishwara or Guru. It is a humble gesture that reflects the

philosophy that though man has the freedom to take up a resolve and perform an action, but the fruits of an

action lie in the hands of God. An invocatory prayer is also a gesture of expressing gratitude towards one's

Guru and Ishwara with whose compassion and blessings a student is blessed with knowledge. By itself a

prayer is a very powerful gesture that strengthens aloud one's resolve to take up a task and complete it, it

invokes a strength within during all times. Often in Vedantic scriptures an invocatory prayer is also a medium

of communicating to the reader the four fold aspects of a text like the subject, the objective, the qualified

student and establishing the connection between the subject and the object to be achieved.

Vaasudevendra yogindram:

Shankaracharyaji salutes Vaasudeva, who is

the cause of this entire universe, the pure

consciousness. He not only offers his salutations to

the Lord of this universe but in this manner he also

offers his humble salutations to his revered Guru Sri

Govindapadacharya. Govind is also the name of Lord

Krishna, so by remembering Sri Krishna he is also

seeing the same Godhood in his teacher and thus

offering him salutations with the same name.

Vasudevendra who is also the king of all yogis. Here

a yogi is not one who practises ashtanga yoga but the

01

Vaasudevendra yogindram natva gyaan pradam gurumMumukshunaam hitaarthaaya Tattva Bodhobhidhiyate

Vaasudevendra yogindram: Vaasudevendra the king amongst yogis; natva: having saluted;

gyanpradam: bestower of knowledge; gurum: Guru; mumukshunaam: of the seekers; hitaarthaaya:for the benefit; tattvabodhah: Tattva Bodha; abhidhiyate: is expounded.

Having saluted Sri Vaasudevendra the king amongst yogis; the Guru who is the bestower of

knowledge; Tattva Bodha is expounded for the benefit of the seekers.

one who has attained yoga i.e union with the Self.

Natva gyaanpradam gurum:

Having saluted the Guru who is the bestower of

knowledge. Knowledge is synonym to light that wipes

off darkness. Such is the significance of light that noth-

ing in the world would be possible without the blessing

of light. Knowledge too is the light that teaches us to

live and function at all levels of the body, mind and in-

tellect. Knowledge is of two types-Objective Knowledge

and Subjective knowledge. Objective knowledge is

knowledge pertaning to all that is perceived separately

- 7 -

student of the Acharya’s Tattva Bodha.

Tattva Bodhobhidhiyate:

The Acharya goes on to take the resolve that

this text of Tattva Bodha is being expounded for the

benefit of such seekers. In the spiritual tradition of

India, the Acharyas also indicated the specifications

of the text to be written. just as in modern times the

back of a book has a summary of the book, it's sub-

ject matter and the kind of reader towards whom the

publication is aimed for, similarly Vedantic Acharyas

most often hinted the specification of the book in the

managalacharan sloka itself. This specification is

known as the 'Anubandh Chatushtaya', which com-

prises of the following four features:

Adhikari: For whom the text is meant. Tattva Bodha

is meant for a seeker of liberation. Those who want

liberation from the limitation of time, space and ob-

ject. This deserving kind is not just desirous of libera-

tion but through righteous actions and devotion has

also purified his mind , which has thus become ready

for Self knowledge.

Vishaya: The subject matter of the text. Tattva Bodha

is the knowledge of the Reality of the Self.

Prayojana: The purpose of the text. The objective of

the text is liberation. Liberation from constant seek-

ing as a limited being.

Sambandha: The relation of the text to the purpose

and the one it is meant for. The goal of awareness is

realized by gaining knowledge alone. Unlike worldly

knowledge where it is a must for knowledge to be fol-

lowed by it’s application through an action to gain the

results, in Self knowledge this is not so. In Self-knowl-

edge gaining knowledge itself liberates.

from the Self. The knowledge of the world outside,

its various Sciences, the body, mind and the intellect

is all objective knowledge. There is another branch

of knowledge which is Subjective knowledge, the

knowledge of the Self. Self knowledge is the bless-

ing of the Upanishads in the Vedas which is the big-

gest blessing of Sanatan Dharma given to the entire

world. Self knowledge is the subjective truth directly

seen by our great sages through deep contempla-

tion. This knowledge has then been passed on from

time immemorial till date. Hence a guru is one who

is like a burning flame that lights another lamp by

passing on the same light of knowledge. Self knowl-

edge is a very tricky game and indeed blessed is the

student who has the opportunity of gaining such

knowledge at the Holy Feet of a Guru. Indeed a guru

is one who brings our life from total darkness to a life

of enlivening consciousness. He awakens us to our

state of pure existence, consciousness and bliss. Sri

Shankara offers his salutations to such a guru.

Mumukshunaam hitaarthaaya:

The Acharya takes a resolve that I am about

to write this treatise for the welfare of a seeker of

liberation. 'Mumukshu' is a seeker of liberation. He

seeks lberation from the bondage of constant seek-

ing as a limited being. Such a spiritual aspirant has

fairly experienced the objective world and has thus

seen the limitations of it. He has now become aware

of it's impermanency, its changing nature and more-

over has realised that nothing in the world is capable

of giving the limitless sense of contentment. He has

discovered from the Masters of Vedanta that the true

wealth of joy and satisfaction lies deep within the

Self, and has thus developed intense faith towards

the teacher and the scriptures. Such a seeker of lib-

eration castes aside the temptations of the world and

his desire for liberation is as intense as someone

gasping for breath underwater. He is the qualified

Oct 2014 Festivities:- 4th Oct: Vijaya Dashami (Dasshera - the victory of goodness over evil) & also the auspicious

day when Vedanta Ashram was established.

- 10th Oct: Sanyas Deeksha Day of Pujya Guruji Swami Atmanandaji, and on

- 21st Oct: Five days festival of Deepawali begins.

Best Wishes to one & all for all these occassions.

Vedanta Sandesh

Once there was a farmer who used to sell a pound

of butter to a baker. One day the baker decided to weigh

the butter to see if he was getting a pound and he found

that he was not. This angered him and he took the farmer

to court. The judge asked the farmer if he was using any

measure. The farmer replied, “Your Honor, I am primitive.

I don't have a proper measure, but I do have a scale."

The judge asked, "Then how do you weigh the butter?"

The farmer replied "Your Honor, long before the baker

started buying butter from me, I have been buying a

pound loaf of bread from him. Every day when the baker

brings the bread, I put it on the scale and give him the

same weight in butter. If anyone is to be blamed, it is the

baker."

A Pound of Butter

Neo-Vedantins?

One of the

basic difference of

these modern day

non-dualists is that

they base their

understanding of

Vedanta more on

logic & experience,

and not on the

scriptural validity.

- Poojya Guruji

Hari om,

Neo Vedanta is the understanding of Vedanta by modern day philosophers.

While they do talk about the basic non-duality as revealed by traditional

Vedanta, but as they have not studied the ancient scriptures of Advaita

Vedanta (Upanishads) systematically, so they interject the understanding

with some of their own concepts too. However, all of them have profound

reverence towards the ancient scriptures revealing these profound visions.

The fact that non-duality was revealed ages back is for them awesome.

One of the basic difference of these modern day non-dualists is that they

base their understanding of non-duality more on logic & experience, and

not on the scriptural validity. Traditionally Vedanta shastra is taken as

Sabda Pramana - a competent, independent, 'means of knowledge'. The

ancient masters talk of six 'means of knowledge' or Shad-Pramana. These

cover perception, different kinds of logic, experience etc. All except Sabda

Pramana are negated as incompetent to reveal the truth of self. Sabda

Pramana, which are the words of Upanishads alone are discerned as the

appropriate pramana for the knowledge of self. This being so the traditional

teachers of Vedanta focus more on the Sravana & Manana of the ancient

scriptures like Upanishad etc., and use logic just to understand the

teachings of scriptures, and not as an independent means. This is the

basic difference between the traditional & the so called Neo-Vedantins.

Neo-Vedantins generally derive inspiration from some masters who had not

studied the ancient scriptures systematically to wake up to their self.

Waking up to the truth of self 'is' possible under some special

circumstances for few Yoga-Bhrshta's, who have just some subtle

impediment left so they do not go through the whole process of Sravana

etc. So there can be some Brahma-Nishthas, but they are not Shrotriyas.

In other words a traditional teacher of Vedanta is both a Brahma-Nishtha

and also a Shrotriya, while a Neo-Vedantin can just hopefully be a Brahma-

Nishtha - without being fully aware of the sampradaya of passing on the

Atma-Gyana.

Love & om

Swami Atmananda

- 9 -

by

SwaminiSamatananda

In the Bhagavad Gita, Lord Krishna talks about the three gunas (modes of instinct)

which make up the personality of all beings. These modes of one's nature include sattva

(selflessness or purity), rajas (self-centricity & passion), and tamas (dullness). All jivas

and their activities in the universe are bound by these three modes, and the predominant

ratio of any one of these modes in an individual forms one’s temperament. Every being in

the state of ignorance is bound by these three qualities. Only a Man of wisdom sees the

realm of pure existence beyond the attributes of these three instinctive modes.

In the state of total ignorance man comes to live basically at the level of rajoguna

or tamoguna. The personality type reflecting tamoguna is a dull personality, who has not

discerned any great goals in life, who is incapable of taking decisions for the welfare of

the self and for others too. Such people constantly need a guidance and push by others,

over all who basically live a life of sustenance. Rajoguna types are the ones who are hard

working & ambitious. They are achievers. But they live a life that caters only to the needs

of the individual self and more often carry an odor of a strong ego of doership and

enjoyership. Majority of the people in the world are the ones who predominantly reflect

rajoguna. It is a trait that leads one into the depths of worldliness, having a vision that is

focused outside into the world to gain happiness and security, further strengthening the

hunger to acquire more & more. The third personality type is one comprising of sattva

guna. People who predominantly reflect sattva guna are the pure minded ones. They live

a righteous life tuning themselves to the will of God. They live a life of selflessness & are

free from mental conditionings of individual likes & dislikes. Their mind is free from

attachments and aversions towards people and objective experiences. They are pure

and sharp minded people who basically live a selfless life serving their family, work and

society without any personal motive. In fact serving others is what truly gives them a kick

and therefore are fully dedicated for all kinds of righteous and noble causes. If such a

person with a sattvik mind who is serving others around, also opens the doors of curiosity

to know the reality of life then such people are the best qualified for Self knowledge.

The limitations of a sattvik mind:

Although a saattvik mind is best qualified for knowledge but one of the interesting

feature of being sattvik is that one experiences peace & happiness to such an extent that

one almost experiences the nectar of liberation. Indeed a person living a life of

righteousness serving at the level of the family and society one does create an environment

of maximum convenience in life where there aren't any extreme pains, to the extent that

a meritorious life leads one to heaven after leaving the mortal body, to enjoy the highest

possible pleasure one can imagine. Yet Masters who can see the reality of life come to

warn us that the best of pleasures on earth and in heaven are still limited and are no

where near liberation. A sattvik life itself is limited and will once again bring us on a trip of

seeking either at the level of being a sattvik person or degrade us downwards into rajoguna.

Nis

trai

guny

o B

hav

aarj

una

Vedanta Sandesh

Though a

saatvik person is

relatively happy and

peaceful than other

personality types yet

his understanding is

still veiled by the

misapprehenion of

what is the truth and

the untruth.

Ignorance of the realm beyond sattva guna:

Living a righteous life of worship, performing various rituals etc, serving the family,

the country and the society at large is never a problem but what the scriptures point out is

that when one gets obsessed with karma and devotional practises to such an extent that

one comes to see these two alone as the be all and the end all, then that is a problem. In

the Gita Bhagwan Sri Krishna says that even sattva guna binds a person with the pleasures

born out of righteousness. Therefore a person must see the limitations of living a life only

at the level of sattva guna and not being aware of the real nature of the Self which is

beyond the three gunas. Let us see the negative aspects of living a life of devotional

practices, and service to the society etc as being the be all and the end all:

-The identity of a saatvik minded person is still an identity of a Jiva. A Jiva is an imaginary

identity who is limited and comes to see himself as an enjoyer and doer, thus constantly

seeking in the cycle of birth and death.

-An individual jiva is ignorant about the very nature of bondage and liberation. Therefore

he constantly strives to attain happiness and security by the field of actions. He believes

that he himself and the others around too can be happy only by attaining something

through karma.

-Though a saatvik person is relatively happy and peaceful than other personality types

yet his understanding is still veiled by the misapprehension of what is the truth and the

untruth. He too lives imposing the reality of the permanent on the impermanent and the

impermanent on the permanent. Such a superimposition alone gives birth to duality, and

a sense of a wanting being.

-Although the saatvik type may get a glimpse of liberation he still comes to

see the Self and others as a limited being and fails to see the

other person as a potentially limitless and

contented being. He serves the others by seeing

them as basically limited individuals who will be

complete by his services. They see them as

impotent to do something for their ownself

and wish to help them by maintaining their

limtation and letting them live as dependant and

weak beings who cannot help themselves.

-The desire to serve others thoughtlessly disables others

to see situations as a blessing of God, where all strugglesome

situations only make a person strong and inspired to gain knowledge. It is like spoonfeeding

a person with conviniences making him a handicap for life.

-A saatvik person serves others selflessly yet deep down he carries a very subtle ego of

doership, that he is making others happy and looking after them and may also have a

subtle sense of enjoyership to gain the heavens.

-He is not able to see that a Jiva even though happy, pure at heart is also impermanent,

limited and one who is still bonded by the cycle of birth and death.

- 11 -

Vedanta Sandesh

Attract what you expect, reflect what you desire, become

what you respect, mirror what you admire.

The problem is not the problem, the problem is the attitude

towards your problem.

Winning always doesn’t mean coming first,winning means

you are doing better than you've done before.

Love is not what you say, love is what you do.

When you talk you are repeating what you already know.

But, when you listen you may learn something new.

Reaching for the you that exists beyond the drama is what

the spiritual search is about.

Making someone smaller doesn't make you bigger.

It took me a long time not to judge myself through someone

else's eyes.

Happiness is when what you think, what you say and what

you do are in harmony.

Quotes

Wanderingin Himalayas

Gangotri

Excerpts from

the

Travel Memoirs

of

Param Poojya

Swami

Tapovanji

Maharaj

27

Solitary Excursions in the Wilderness

Once I was wending my solitary way to Gangotri. eighteen or twenty miles still

lay before me. I had no food that day. I had sought for alms in a village, but in

vain. As the day wore on I began to feel hungry. But I was not worried. While I

rested under a tree, I only wondered how God was going to feed me in that

desolate place. In fact I was watching with childlike curiosity to see how it was

going to be done.

Time passed. I sat there immersed in the beauty of the surroundings. The mighty

Himalayas seem to symbolize the Almighty Himself and the Ganga looked as if

she were overflowing with milk. Just the I saw a mountain Brahmin laboring up

the mountainside with a heavy load on his shoulders. He was tired and sweating

and evidently hungry. At a distance from me he unloaded, and then sitting near

the stream took out a small packet which contained his food. He had already

seen me. With the open packet in his hand he now approached me respectfully

and begged me to take as much of it as I liked. On seeing such liberality and

love I was very much moved. The man seemed to me an incarnation of God,

manifesting Himself to appease my hunger.

Although all that he could offer me was some boiled potato, boiled clean, without

even salt. I accepted just a little portion of it as God's own gift and was satisfied.

Here was a true instance of charity. The rich man overfeeds himself on dainty

fare and then proudly gives away some morsels to the poor. His act involves no

sacrifice and it can hardly be regarded as charity. The hungry beggar who shares

with another the little food he has obtained by begging is truly charitable and his

deed is really far more meritorious. Having appeased my hunger and quenched

my thirst at the stream, I proceeded on my way.

God does not exist if He fails to help his devotee who has thrown himself

completely upon His protection. So long as God is, his devotee cannot suffer

starvation or sorrow or come to ruin.

Gangotri is situated 56 miles from Uttarkasi. The route leading to it runs northeast,

along the banks of the Ganga, skirting the mountains on the way. The path

remains closed to the sinful even today. Until a few years ago, the paths to

Gangotri and Jamnotri were difficult and dangerous to traverse; today they

have become comparatively easier and quite safe.

- 13 -

Adhyatmic

Teachings

of

Guru

Vasishtha

to

Sri Ramji

by

SwaminiVidyananda

Rama asks about how to overcome the apparent reality of the unreal world.

Just by repeating what the world is unreal, nothing is achieved. The world seems

to be so real, every sense organ proves to us its reality! We used to think and

operate in the real world, face the real situations, deal with real people and real

problems. Our fears seem real, our great goals seem so real, we cry from the real

pain and enjoy the real happiness. To say all this is unreal seems to be... too

much. Just with repeating the idea “the world is unreal”, many doubts of the truth

of this statement remain, and in day-to-day life we continue to operate in the world

which continues to be quite real. Is it possible to overcome this at all? It looks as

if everything and everyone say and repeat many times “real, real, real”!

Vasishtha says - yes, it is possible. There are wise people who know this

first-hand. They are like light-houses for the rest of the mankind, showing them

this possibility. They not just say, but they see the unreality of the world as clearly,

as you can see your own hand. They know this. And so can you, if you listen to

their wise words, based on the scriptures, deeply contemplate them, and live

accordingly.

All objects, be they internal like notions and feelings, or external like the

whole material world, including your body, do not exist separately from each other

and from the common reality, only their names suggest they are separate. Really,

nothing exists separately, as we used to think of them. Not the whole objective

material universe, not my body, not even me as I used to understand it, not

perceptions, not even void exists! The only thing existing is not a thing at all, not

an object, not a name, not even Sat-Cit-Ananda. It cannot be described, but can

only be pointed at. Sat-Cit-Ananda is the good pointer, if you know how to

understand it and remember at all times it points to the non- objective reality. Only

non-dual pure Consciousness exists, and in this absolute purity the mind conjures

up the diversity, and takes this diversity for being real. And once this is done, the

rest follows - there are various actions between various diverse objects, there is

time between things happening, there are experiences, as the actions and objects

get reflected in the mind, the sense of the separate “I”, desires, comparisons, the

notion of bondage and even the desire for liberation. If you live in the world of

many separate entities, sorrow and fear are unavoidable. And nothing can be

done with many separate objects to avoid this and be always happy. But, if you

know the reality, which binds everything together, and know this Self alone is real,

20

Vedanta Sandesh

Non

-app

rehens

ion

& t

he m

is-a

ppre

hens

ion

you go on the path of liberation beyond sorrow. Only if this supreme Lord is known,

sorrows come to an end.

How many times in your life you have seen the sun rising and setting? If

you think of it, you never did! Because the sun neither rises nor sets. It is the Earth

which makes turns around its axe and presenting one half or another to the sunlight.

We know, the sun is not rotating around the earth, it only seem to do so, and our

language about sun “rising” and “setting” confirms it. We see one thing, and we

may know it quite differently despite seeing this so. Same way, we see the sky

blue, although it is not really blue, it is pure and colorless, but seem to be blue.

Same way, this world is unreal, it only seem to be real. Without understanding of

the unreality of the objects in their seemingly separate existence, one’s attention

will always be turned toward the world. The mind would always want something

and body will run toward that something or away from something else. Only when

the whole creation is known to be utterly non-existent, the supreme Lord is realized.

The wrong notion about the reality of this world becomes deep rooted

because of the persistent wrong thinking. It starts from the birth, and is supported

every day by the words and feelings. Like looking every day at the skies would

make firm your belief in the blueness of

the sky, and seeing the travel of the

sun would make its setting and rising

unquestionable. The wrong notion can

be removed only by the knowledge of

what is right. To know about the sun and

the skies, you turn to your teachers in

schools or to the books. To know the truth

of the life and your own self, you turn

to the company of wise men and study

of holy scriptures. As you hear

about the truth in the good company,

think about the truth, go deep inside in

search of it, contemplate it, turn to it,

live according to it, the wrong notions

about the reality of the world disappear,

and the light of the true knowledge shines bright, destroying all ignorance. When

the wrong notions are dispelled and the truth is realized, that realization so

thoroughly saturates one, so one thinks of it, speaks of it, rejoices in it, and teaches

it to others. Such people sometimes are called Jivanmuktas, liberated in this life,

and also Videhamuktas, liberated without the body.

- 7 -

Vedanta Sandesh

Satyam is Truthfulness. Truthfulness implies that we the

presentation of facts by us should be as per our knowledge within.

There should be no split in the personality, that inside I am

something and outside I am something else. Satyam reveals an

integrated and transparent mind & personality. We should always

desist from the temptation of presenting a false facts even in the

possibility of getting some gains outside; because if falsehood is

likely to bring any particular benefit, it also kills our sensitivity to

enjoy a particular situation. A split mind is a sure shot insurance

to pain, grief, stress and ill-health, apart from our inability to live

as per our convictions. Our wisdom becomes futile. It becomes

unavailable, and we are compelled to live just the opposite of

what we believe to be right & good. So one must never resort to

lies & falsehood, irrespective of the possible gains. If at all we thin

that the truth we know is not worthy of being spoken, then we

always have the freedom to remain quiet or speak diplomatically,

but one must always make it a point never to speak lies, and thus

pave the path to a split personality and the subsequent disasters.

The Five Yamas

2. Satyam

Once upon

a time ...

StorySection

Once, Bhagwan Vishnu, the sustainer of the universe, became tired after

continuous battle for ten thousand years. Seated under the shade of the tree,

Vishnu rested, placing his chin on his bow. Around that time, the devas came to

him for his approval for a sacrifice. Finding him asleep, the devas grew anxious.

They knew Vishnu would be angry if disturbed. Lord Brahma then created white

ants and asked them to eat the front of the bow which was lying on the ground so

that the other end would become free and would wake up Vishnu. The white ants

did as they were told, but contrary to what the devas expected, instead of waking

up Vishnu, the string snapped with a great force and cut off Vishnu's head.

The devas were distressed at the mishap and did not know what to do.

Seeing the devas in such agony, Brihaspati, supremely versed in the Vedas,

consoled them. He said, It is no use shedding tears over what has happened.

The question is how to undo it or turn it to our advantage. Now that this has

happened to the mighty Vishnu we can only look up to the Divine Mother the

supreme source of all power.The gods sat in meditation and directed their prayers

to the Divine Mother. They asked her to restore the life of Vishnu, the husband of

Goddess Lakshmi. The Mother appeared before them. She said Nothing happens

without a cause. Once Vishnu looked at his beautiful wife, the Goddess Lakshmi

and laughed. She wondered what ugliness he had seen in her face. In a moment

of annoyance, she wished his head would disappear, without thinking of its effects.

Owing to her careless thoughts then, the head of Vishnu has fallen into the ocean.

I will fix his head on his body as before. But that is not the only cause for this

unusual situation. Once, a horse-headed (Hayagriva) giant practiced penance. I

was pleased by his penance. He asked me for a boon that he be immortal. I

instead gave him a boon that he would die only if someone who had a similar

physical form faced him in a battle. Sure that another creature like him was

impossible, he has now become a terrible menace. It is time someone put an

end to the menace. So let Brahma take a horse's head and fix it on the headless

body of Vishnu. Then Bhagavan Hayagriva will slay the vicious wicked horse-

headed giant, for the good of the devas . Brahma attached the head of a white

horse to Vishnu's body and the revived Vishnu entered into battle with Hayagriva

and eventually killed him.

- 17 -

Devi Bhagawatam-Hayagriva

Wfeboub!NWfeboub!NWfeboub!NWfeboub!NWfeboub!Njttjpojttjpojttjpojttjpojttjpo

'''''

Wfeboub!BtisbnWfeboub!BtisbnWfeboub!BtisbnWfeboub!BtisbnWfeboub!Btisbn

OfxtOfxtOfxtOfxtOfxt

Vedanta Sandesh

Hjub!Hzbob!Zbhob-!Mvdlopx;A Gita Gyana Yagna by Poojya Swamini Amitanandaji was organized at Hari om

Mandir from 17th to the 23rd Sept 2014 - during the Sraddha Paksha. The subject matter

of the week long discourses were - Gita Chapter 7 (Gyana-Vigyana Yoga) and Upadesha

Saram (Ramana Maharshi).

The discourses were nicely received and appreciated by the devotees. On the last

day of the Gyana Yagna the Mandir authorities organized a lavish Bhandara for all. Their

big-heartedness is always highly appreciated.

Btisbn!Dmbttft-!Joepsf!;There are two regular classes which are conducted at Vedanta Ashram. One is the

Mundakopanishad - with Shankara Bhashya, by Poojya Guruji, and the other is a Panchadasi

class being taken by P. Swamini Amitanandaji for a Senior Citizen Group.

In the Mundakopanishad pravachans, Poojya Guruji is presently discussing the 10th

mantra of the second valli of the first Mundaka. In this Angira Rishi discuses the transition

from Sattwic Karma to the Gunatita realm of Brahma Gyana. If at all someone insists that

doing social service is the ultimate a man can do & should do, then the teacher objectively

analyses the state of mind of such people and reveals that such people finally go to a

much lower realms of existence, even hell. Any person insisting on any karma, even though

it maybe punya karma, for the ultimate well-being & redemption lives in a fragmented &

limited state and continues to suffer all the consequences of inevitable transmigration.

They continue to take themselves as a jiva, and this is enough to reveal that they are

ignorant about the implications of Brahma Gyana. Transition from the realm of karma is

always by deeply realizing the limitations of the realm of karma. It is knowledge all the way

- even for vairagya.

Ibovnbo!Dibmjtb!Tbutboh-!Joepsf!;In the monthly Hanuman Chalisa Satsang at Vedanta Ashram, Poojya Guruji is

giving elaborate discourses on this very prevalent text. From last four sessions we are

continuing the study of the first line of the first chaupayi, which is - Jaya Hanuman Gyana

Guna Sagar. In the last pravachan Poojya Guruji revealed how focused & dedicated

Hanumanji was for getting the best of knowledge - from the best of teachers. He not only

wished to have Surya devata as his Guru, but handled all possible problems to be accepted

as a disciple. He also told the story as found in Parashara Samhita that there was a technical

marraige of Hanumanji for being competent to get all the knowledge.

- 19 -

Vedanta Sandesh

Dbquvsjoh!Cfbvuz!Bspvoe

Hjub!Hzbob!Zbhob-!Mvdlopx

Q/!Hvsvkj!cmfttft!b!ofx!Ejbhoptujd!Dfoufs

Btisbn0Njttjpo!Bdujwjujft!.!!!!!!!!!!!!!!!!!!!!!!!!!!!.!jo!Q

- 21 -

ft!.!!!!!!!!!!!!!!!!!!!!!!!!!!!.!jo!Qjdt;!Tfqu!3125Ibovnbo!Dibmjtb!Tbutboh

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 Gyana Yagna, Lucknow :

A week long Gita Gyana Yagna will be organized at Hanuman Setu Mandir Complex

by Poojya Swamini Samatanandaji from 2nd to 8th Nov. The subject matter of the discourse

series will be Gita Chapter-5 and Atma-Bodha.

Gita Gyana Yagna, Morvi :

A week-long Gita Gyana Yagna will be organized at Morvi, from 6th to 12th Oct. In

this discourse series Poojya Swamini Amitanandaji will conduct discourses on Upadesha

Saram and Gita Chapter 7 - in Gujarati.

Gita Gyana Yagna, Jalgaon :

A week-long Gita Gyana Yagna will be organized at Dutta Mandir, Jalgaon, from

13th to 19th Oct. In this discourse series Poojya Swamini Poornanandaji will conduct

discourses on Kathopanishad 1-3 and Gita Chapter 3 - in Marathi.

Gita Gyana Yagna, Indore :

A week-long Gita Gyana Yagna will be organized at Hindi Sahitya Samiti Sabhagruh,

Indore from 17th to 23rd Nov by Poojya Guruji Sri Swami Atmanandaji. In this discourse

series he will give discourses on the second chapter of Bhagwad Gita.

Gita Gyana Yagna, Mumbai :

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

from 8th to 14th Dec by Poojya Guruji Sri Swami Atmanandaji. In this discourse series he

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

Gita Gyana Yagna, Ahmedabad :

A week-long Gita Gyana Yagna will be organized at Sri Ramkrishna Kendra,

Maninagar, Ahmedabad from 24th to 30th Dec by Poojya Swamini Amitanandaji. The

subject matter of the discourse series will be announced later.

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

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

Earlier ‘Vedanta Sandesh’ issues

http://bit.ly/1oGD4TK

Om Tat Sat