Monthly eMagazine of the International Vedanta Mission

Year 21 Issue 4
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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".kofR;cks/kLo:ia
eu'p{kq jknhU;cks /kkRedkfu A
iz orZ Ur vkfJR; fu"dEies da
l fuR;ks iyfC/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 anyones 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 ones 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 Bodha
Mangalacharan - 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 thi s enti re uni verse, 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 gurum
Mumukshunaam 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 Acharyas 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 its 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 thei r
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
Swamini
Samatananda
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 ones 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.
N
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Vedanta Sandesh
Though a
saatvi k person i s
relatively happy and
peaceful than other
personality types yet
his understanding is
sti l l vei l ed 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 potenti al l y l i mi tl ess and
contented bei ng. He serves the others by seeing
them as basically limited i ndi vi dual s who wi l l be
compl ete by hi s services. They see them as
i mpotent to do something for their ownself
and wish to help them by mai ntai ni ng thei r
l i mtation 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 doesnt 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
Wandering
in 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
Swamini
Vidyananda
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
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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, ones 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 ski es, you turn to your teachers in
schools or to the books. To know the truth
of the l i fe and your own self, you turn
to the company of wise men and study
of hol y scriptures. As you hear
about the truth in the good company,
think about the truth, go deep inside in
search of i t, 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
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Story
Section
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
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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.
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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
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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 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 Mission
http://www.vmission.org.in/
Vedanta Mission Blog:
http://blog.vmission.org.in/
Earlier Vedanta Sandesh issues
http://bit.ly/1oGD4TK
Om Tat Sat