vedanta sandesh - feb 2015

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Monthly eMagazine of the International Vedanta Mission

Year 21 Issue 8

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Monthly eMagazine of the International Vedanta Mission

Feb 2015 : Year 21 / Issue 8

Editor: Swamini Samatananda Saraswati

Published by

International Vedanta Mission

http://www.vmission.org.in / [email protected]

That which is one and is of the nature of effulgence, that

which constantly reveals itself in all the minds, yet is known only

by people of pure & quet minds - just as one sun alone reflects in

various pots - I am that effulgent, ever-existing Self.

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izdk'kLo:iksfi ukuso /kh"kqA'kjkoksndLFkks;Fkk kuqjsd%l fuR;ksiyfC/kLo:iksgekRekAA

Hastamalaka Stotram - 8


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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


5/24

Jiva is defined as consciousness conditioned by Bhoktratva & Kartratva, meaning, enjoyership & doership

The manifested conscious entity which has these two fundamental traits is what an individual is basically all abou

It is these two drivers which keeps the ball rolling - on & on. These make us a seeker, and here we are in this world

seeking something - endlessly; doing various things in order to quench our deep-rooted thirst for fulfilmen

Interestingly, we do so many things yet there is still so much left to do, and thus the flow goes on. There ar

moments of great satisfaction too but the cup is apparently yet to be full, so the doer keeps the engine on. It is thbhoktratva which is basically at the root of kartratva. We are seeking something and that is why we are doing a

that we do. When we analyse our wants then it is discerned that we all basically aspire for some lasting fulfilmen

and security - not only for ourselves but many a times also for everyone around. We sincerely pray also that 'Ma

all be happy'. All this is fine, but the fundamental question is that are our prayers and efforts good enough to fulf

our dreams or it is just a matter of degrees. The nature of life is such that the dream continues to remain a dream

The list of problems are endless, and the problems not only pertain to unimagined obstructions for the fulfilmen

of our dreams but even the core existential ones. By the time we have set few things right, it is time to disappea

into oblivion, all alone, most of the time after all the innings of various godforsaken diseases. The dream remain

a dream, the bhoktratva is yet to be satiated.

Why is it that this bhoktratva is almost impossible to satiate? Why is it that everyone in the world, rich o

poor, educated or uneducated, all continue to remain a seeker, endlessly. If at all someone thinks that they are n

more a seeker and have acquired all what they needed to acquire, still the very fact that all these people have t

hang-on to their acquisitions, is a commentary on their insecure state of mind. What we seek may differ, bu

seeking per se continues. Is it that we are missing something fundamental? Is enjoyership something to be

satiated or is it a symptom of some other more fundamental issue or problem? Are we just handling superficia

symptoms or are we addressing the fundamental cause? This is a serious question for all those who sincerely

want to put an end to our helpless & endless 'merry-go-round'. This question is age-old and has been a matter o

great enquiry & thought by all philosophers. The Vedic rishis have explored the issue very deeply and tell us thathis Bhoktratva, which symbolizes a deep rooted lack, is surprisingly not intrinsic and natural but is just imaginar

and superimposed erroneously. That is why the issue is like treating an imaginary problem. The problem begin

with aviveka of that which is nitya and that which is anitya. This is the root cause. Not knowing the truth of thes

two we superimpose the dharma of one on the other, and thereafter take that which is limitless & complete a

limited and incomplete. The moment this realization takes place, we are free from all limitations, insecurities an

wants - neither for ourselves nor for any one else. The priority is just to bring about the awareness of this fact i

everyone. Seeking was brought about by ignorance & the subsequent aviveka, and therefore the solution has t

be viveka, knowledge. No wonder the Upanishads say that 'Gyanat eva tu kaivalyam' - by knowledge alone w

can attain true fulfilment & freedom.

The Endless Merry-go-Round

from Poojya Guruji


6/24Vedanta Sandesh

Tattva BodhaSix Divine Qualities

A simple sentence goes on to say-It's all in the Mind;

What you think you become. The Upanishads say- "Mind

lone is the cause of Man's bondage or liberation". Mind is

hat makes a man special amongst all living beings. It is not

hat other living beings do not have a mind at all. So many

nimals and birds are known for their overwhelming

motions and sharp intelligence, but it is only in a human

eing that the mind functions towards endless possibilities

f knowing the world resources and has the potential to

manipulate things as per his requirements. Above all it is

he human mind that can not only be conscious of the

xternal world but can also become conscious of the Self. It

s a very powerful instrument which can either make a Man

r even destroy him. In fact as a child is born not only do thearents and society take care of the development of the

hysical body but utmost efforts are taken in cultivating a

mind that is positive, virtuous, enthusiastic & subtle. In the

Vedas cultivating of such a personality is done by various

amskaras. 'Samskaras' are strong positive and righteous

mpressions created on the mind of a person especially

hildren to make them good holistic living beings who live a

ynamic and sensitive life towards themselves and others.

A Mindset based on the authentic learning and convictions

of the scriptures becomes an instrument to live a clea

holistic life leading to possibilities of knowing the ultim

truth of life. On the other hand a mind that treads a pat

unauthentic knowledge or blindly following the world or e

a path of self-centricity & individual likes and dislikes le

a life of thoughtless and fruitless seeking. Given the r

direction the mind is a beautiful instrument otherwise it

dangerous master. Being so powerful it is extrem

significant to understand the intricacies of the mind so

it becomes a friend of Man. It is interesting to underst

how the mind functions, what makes up a mind set & w

is the nature of the control of mind?

What is the Mind?:Mind in the scriptures is defined as a flow

thoughts. The Mind is an instrument through which

become conscious of the world. Our imagination too

its way in the mind. When we are conscious of somet

then this is called a thought or vritti. It is at the leve

thoughts that the presence of the mind is felt and the m

appears to be at peace or agitated.

Mind is an inner instrument, antah-karana. The e

are also a karana, a sense organ, which enables us to

Having discussed Viveka & Vairagya, we shall now see the third quality of the Sadhana Chatushtaya Samamely Shamadi Shatak Sampatti i.e. the six qualities beginning with Shama. First the student asks the names of the

ualities, the answers to which are given very maticulately with crispy definitions of each of these six qualities in the

uestion & answer style.

Q: What are the six qualities beginning with Shama?

A: These qualities are : Shama, Dama, Uparama, Titiksha, Sraddha & Samadhana.

What is Shama? Shama means ability to quieten our mind.


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olours and forms, and so too, the ears are a karana. But

he eyes and ears and other senses cannot function by

hemselves, without being backed by the mind, so the mind

s also looked upon as a karana, a means. You are able to

ecognize something only with the help of the mind.The

mind is the faculty of emotions as well as the seat of

knowledge, it is also the subtle body where our past

memories and mental impressions are imprinted. So there

s an emotional mind, a cognitive mind, and also, a

ecollecting mind. There are no barriors of time & space

or the mind. Physically we may be present at home but

our mind may be wondering in the office. Our mind can

ravel down memory lanes or wonder in the imaginary

reams of the future.

Control of the Mind:

Mind being a flow of thoughts, our thoughts can be

based on valid knowledge or can be baseless & imaginary.

When we think of the mind most of us often feel that themind is the most hardest faculty to manage. We often

omplain of an unpeaceful, agitated and distracted mind.

Even Arjuna in the Gita says to Sri Krishna that controlling

he mind is as difficult as trying to control the winds. Yet

aving a calm and balanced mind is what we all aim for.

So what is the nature of a controlled mind and how do we

o about having it? Often the mind appears to be our

biggest enemy with our countless thoughts jumping around

ke monkeys, thus draining us out of our peace and focus.

The wise ones take up various means to quiten the mind

ke pranayam, meditation, upasana or japa. Worldly people

andle an agitated mind by taking up escapist measures

ke alcohol, cigarettes, television, sleep, running away from

he situation and various other addictions and means to

omehow keep this so called devil at bay.

What then is an authentic scriptural means of

controlling our minds? :

Control of the mind is a very subtle matter to beanalysed and brought about.First of all let us see the mind

as a humble and divine power that is blessed upon us to

enable us to live life to the fullest and look beyond too

not a culprit wherein lies only agitation and disturbanc

fact the study of the Scriptures reveals to us that the m

is basically made up of Sattva guna hence peace

thoughtfulness are its natural attibutes. Whate

imbalance and agitation is experienced is brought a

by our own wrong expectations, wrong understanding

false convictions. The mind itself is never a problem.

totally on us how we use this divine faculty to our be

and evolution rather than our destruction.

A controlled mind is not one which is thought

but it is rather a mind that is well directed, focus

intellectually balanced and pure. We all experie

thoughtlessness in our deep sleep state, but soon

waking up we are back to square one, disturbed

agitated. So one should never aim for thoughtless, b

calm and disciplined mind. Our thoughts can be discip

with a steadfast goal, clear direction, and most importa

a goal that we love to the extent that I forget myself. Witany goal or direction in life the mind will be cluttered

random thoughts based upon our past memories

fanciful imaginary future. Such a mind is unavailable in

present moment. It is a dissipated mind with its valu

energy being scattered here & there. Having a clear & lo

goal and approaching the goal as a service to God f

the mind of any anxieties of the end results of the goa

and through our journey inconvenient situations wi

inevitable, take these situations as healthy challen

because challenges bring out the best in us. Have fai

God as the creator and sustainer of this universe and

& enjoy the present moment fully. Always be in g

company of wise and learned people, practise medita

and Japa, all these are beautiful practices that don't sup

the mind or pressurise it to become thoughtless and

but help cultivate a dynamic, loving, enthusiastic and su

mind. A mind that listens and lives up to the convict

made by your own self. A mind who listens to me

controlled mind. A mind that is free of any conditionand and available is a controlled mind. Such a mind a

will mature to be the deserving one for Self-knowledg

Om Namah Shivaya!Wishing all our Readers a very auspicious, austere & enlightening

Mahashivratri


8/24Vedanta Sandesh

Once a group of 50 people was attending a seminar.

Suddenly the speaker stopped and started giving each person

a balloon. Each one was asked to write his/her name on it

using a marker pen. Then all the balloons were collected and

put in another room.

Now these delegates were let in that room and asked to find

the balloon which had their name written, within 5 minutes.

Everyone was frantically searching for their name, pushing,

colliding with each other, and there was utter chaos.

At the end of 5 minutes, no one could find their own balloon.

Now each one was asked to randomly collect a balloon and

give it to the person whose name was written on it. Within

minutes everyone had their own balloon.

The speaker began: This is exactly happening in our lives.

Everyone is frantically looking for happiness all around, not

knowing where it is. Our happiness lies in the happiness of

other people. Give them their happiness, you will get yourown happiness.

Finding Happiness


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Nature of Vigyanam

S e l f -

Realization is that

vigyana where the

mited knower

discovers that its

dentity of being a

mited knower is

ust because of our

dentification with

our upadhis, and

hus the knower

rancends its limited

existence.

- PoojyaGuruji

Q: What is the meaning & nature of Vigyanam?

___________________________________________

Hari om,

The words Gyana & Vigyana have been commonly used in Upanishads & Gita for

thousands of years. They imply informative knowledge and direct experiential

knowledge respectively. Gyana informs, motivates & guides, while Vigyana implies

direct understanding - the seeing or realization.

Normally in any experience there is an 'experiencer', who first deliberates and then

directly experiences some object. First there is the awareness of the object and th

comes the joy of that experience. Technically these two steps are called in the

scriptures as Vritti-Vyapti and the Phal-Vyaptti. All the hard work to know and then

finally the joy of the knowledge. This is fine & normal in the knowledge of all 'objec

of the world, but when it comes to the knowledge of the Self, the scenario is differe

The very necessity of Self-Knowledge implies that whatever we know today about

ourselves is not complete & true knowledge, so obviously when we deliberate usin

valid means of knowledge and finally come to know our truth - then, the knower as

know today will obviously be a changed person - much more magnanimous etc. S

before the knowledge and even during the process of knowing we will remain wha

are today, but the moment we know something deeper & transcendental about

ourselves then 'I' as we are today shall no more be a valid self-identity. So the

uniqueness of the vigyana of Self is that there is the Vritti-Vyapti, but no Phal-Vyap

We begin as a knower but end up realizing that we are something more sublime th

the mere experiencer. We are a changed person. The initial knower was limited,

having desire for greater joy & security, he/she is basically an individual; but the

culmination is to appreciate that I am neither limited nor insecure in any way, in fac

alone am the timeless & transcendental truth. When this direct realization is there

then 'I' as the initial experiencer is not there. This special vigyana ends our identity

a limited & seeking Jiva, and we realize that 'I am That' which I was trying to seek

know. Self-Realization is that vigyana where the limited knower discovers that its

identity of being a limited knower is just because of our identification with our upad

and thus the knower transcends its limited existence. The limited ends its limited

identity and discovers something very profound instead. It's comparable to

metamorphosis. So I as a Jiva will never realize Brahman, but the Jiva itself realize

its present identity as illusory and thus ends itself, and thereafter Brahman alone

That is the uniqueness of the Vigyanam of Atma.

Love & om

Swami Atmananda

- 9 -


10/24

by

SwaminiSamatananda

SanyasaHaving discussed the first three ashramas viz a viz Brahmacharya, Griha

and Vanaprastha we will now look into the last life stage of Hindu Dharma

Sannyasa Ashrama. In Hindu Dharma Sannyasa is traditionally conceptual

for men or women in late years of their life, but young Brahmacharis have

had the choice to skip householder and vanaprastha stage, renounce worldly

materialistic pursuits and dedicate their lives to spiritual pursuits to attain mok

Speaking of Sannyasa the first thought that generally comes to the mind is a li

austerity and solitude in the caves of the Himalayas or the interiors of Jungle

Sannyasi is one who has realised his Real identity as the eternal, self effulg

and self contented one. He is the enlightened one who is fulfilled by the S

within the Self and therefore seeks nothing from the extraneous world inspire

any sense of incompleteness. He lives life as a liberated one here and now jus

a lotus lives in water, untouched and untainted. An interesting rite performed du

the ceremony of initiating a person into Sannyasa was that he took a vow

henceforth live a life of fearlessness and also he will grant fearlessness to

others around him, be it humans, animals or mother nature. He would hencef

live a life of compassion reflecting the Vedic thought of 'Sarve bhavantu sukhina

May all live in peace and happiness.

In Hinduism, the tradition of Sannyasa is symbolized by saffron robes,

generally a person inclining towards the direction of sannyasa wears the saff

The orange symbolizes the first rays of the sun rising at dawn. Just as the

rays of the sun destroy darkness, in sannyasis too the colour orange stands

knowledge, the dispeller of the darkness of ignorance. Traditionally, if one choo

the life of a monk, one is freed from the normal duties in society. A renunciate

seeks to understand the truth is supported by the community. All his b

requirements of food, clothing & shelter are looked after by the householder

Sannyasi is also known as a bhiksu, a person who lives on alms. In fact as pe

Scriptures it is a privilege for a householder to serve Brahmins and Sannya

people who have dedicated themselves to spiritual knowledge. A household

considers such opportunities to serve them as an opportunity to earn merits w

blesses them fulfilling their worldly and spiritual desires. In olden times the k

were patrons who looked after the Gurukulas and Ashramas which were the cen

of learning.

Niyatamk

uru

karmatvam

(con

td)

Vedanta Sandesh


11/24

A Sannyasi is

s vibrant and

nergetic as is the

olor of his saffron

obes. He still

erforms actions but

is actions are a

ranslation of

shwaras will that is

irected towards the

welfare of all.

- Samatananda

A Sannyasi renounces all actions:

A Sannyasi renounces all actions. Action or karma is always a delibe

resolve to reach a particular goal which is inspired by a desire to bring a

fulfilment. Karma is inspired by a sense of lack within and therefore an attem

seeking fulfilment from outside. Naturally in its roots it shows the presenc

ignorance about the Self being blissful by nature and also a misapprehensio

the Self being a limited being, thus bringing about an equation of a sens

enjoyership and sense of doership. Wherever there is a desire to seek enjoymfrom outside there will be a natural outcome of doership. Since any kin

extraneous enjoyment is inevitably short lived the Jiva is trapped in an ete

cycle of seeking extraneous joy and performing actions. This is not the sto

case of a Sannyasi. A Sannyasi is one who has not only seen the ephimeral

the objective world but he has also discovered his true nature of b

Sachidananda i.e. the Self effulgent Blissful Truth. He revels in a state of

contentment and has reached a mental state of total detachment from any d

to achieve contentment from the field of action. He can see

action itself being limited can never bring about limijoy. Thus a Sannyasi has renounced all act

So does it mean that a Sannyasi is one who

idle and does not do anything at all? No.

is not so. In Vedanta the state

actionlessness lived by a renunciate is

giving up actions at the physical level. In

Gita Bhagwan Sri Krishna says that it is n

possible to give up actions physically. If nothing e

person will still need to perform actions to lookhis own physical sustenance as a human being. Not even a moment goe

without performing actions. What then is the implication of giving up actions. W

a Sannyasi renounces karma it implies that he no more performs actions fro

sense of limitation to seek any kind of fulfilment from the outside world. In o

words he is no more an enjoyer of any fruits of actions. By the discovery o

own blissful nature the sense of enjoyership is fully resolved and hence the

no consequent sense of doership. Yet he lives a life of dynamism & enthusia

We don't see a dull unenthused person who is now ready to become a parasit

society. A Sannyasi is as vibrant and energetic as is the colour of his sarobes. He still performs actions but his actions are a translation of Ishwaras

that is directed towards the welfare of all. A sannyasi performs actions accor

to the demand of the situation. He is well tuned to the will of God.

In the sixth chapter of the Gita Bhagwan Sri Krishna says He who perfo

his bounden duty without depending on the fruits-of-actions --- he is a SANNYA

and also a YOGI ; not he who has just renounced actions and even fire (wit

learning to act selflessly).

- 11 -


12/24Vedanta Sandesh

Doubt kills more dreams than failure ever will.

We do not see things the way they are, we see things the way

we are.

Remember that how you say something is just as important aswhat you say.

I'd rather have a mind opened by wonder than one closed bybelief.

Teachers open the door, but you enter by yourself.

An investment in knowledge always pays the best interest.

If you only do what you know you can do- you never do verymuch.

Try and fail, but dont fail to try.

People come into your life and people leave it you just haveto trust that life has a road mapped out for you.

Quotes


13/24

Wanderingin Himalayas

Gangotri

Excerpts from

the

Travel Memoirs

of

Param Poojya

Swami

Tapovanji

Maharaj

31

It was at about ten o'clock on a cloudless June morning, that I first setfoot on the plain of Kedarnath. I was then rambling in the Himalayas for the ftime and my heart was filled with wonder and joy. In spite of cold, hunger a

thirst, my mind was immediately lifted up into a kind of bhavasamadhi. It is experience that among the Himalayas my love of natural beauty often raisesmind to a higher plane. Here, at a height of 12,000 feet above sea level, it wthe sight of a snow-white line of mountains at close quarters that lifted up mind. I remained entranced for a long time, enjoying the unbounding glory power of God.

Tradition says that the Pandavas installed the idol of Kedarnath and bthe Temple. The same source informs us that, in the course of time, ShShankara renovated the Temple and appointed Shaivas from the South to offic

as priests. Some learned men hold that Shree Shankara, who was a divincarnation(avatar) of Shiva, renounced his earthly existence at this placehis way back to Kailas. however that may be, Kedarnath is held in the highesteem by the Hindus.

The idol is a swayambhu(self-born), a big round rock that seems to hgrown naturally from inside the earth. Of course, there is nothing absurdworshipping God in many forms, from highest to the lowest-as the OmnipresExistence-Knowledge-Bliss or as animal or stone or earth-because everythis Divine. Nothing exists outside God. If a devotee whole-heartedly worshipstone as God, and another worships Vishnu or Rudra, the former is bound

derive as much benefit as the latter from the Almighty. The man who takes broad view that everything is God never looks down upon any faith or religwith contempt. Those who critisize Hinduism for propogating faith in a multipliof Gods are ignorant of the great doctrine of Sanatan Dharma that the enuniverse is but the body of God.

Lord Kedarnath wins the heart of His worshipers and leads their miinto serene contemplation. At this holy place, all griefs of the grief-stricken m

away and worldly tendencies of wordlings are suppressed. The natural beaof the place may be enjoyed by atheists as well as theists, but only peopledeep faith will have the courage to dip themselves in the ice-cold Ganga. In fit is in itself a difficult penance to bathe in the streams at such high altitudes. faith makes the difficult, easy. When the fire of faith burns within, one canfeel even the benumbing cold. Such faith, however, can be the result of ogreat virtue. Daily, people see hundreds of creatures falling victims to deaStill they fancy themselves immortal. Smaller fishes with their young ones pabout in the mouth of the whale; similarly, man, with his wife and children, naand fame, sports with death.

Oh brahmin, of what use are riches and relations to the dying man?what use is even his wife to him?

- 13 -


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What is that absolute divinity, that Self you are talking about, O Lo

Rama asks Vasishtha.

See, how strange it is - the Absolute cannot be described by wordsthe words are the only instrument we can use to convey some ideas about

Absolute! Moreover, the words, as shabda pramana, or evidence by

scriptures and the wise, are considered as the only valid method of knowle

for the Supreme. Perception, inference, analogy, presumption and

apprehension, which also are valid means for knowledge of anything, but

Supreme, cannot be used for knowing the ultimate truth, the Divine. It means

cannot see it, you cannot touch it, you cannot imagine it, you cannot compa

with anything, you cannot use logic and you cannot just simply shut your thou

and realize it! Words cannot describe it, and yet, the whole book of Yoga Vasis

does talk about that which cannot be described in words. Isn't it a paradox

It is paradoxical on one side, and it is not on another. If you want to g

description of the Divine, you are up to failure. Description means limitatio

always needs an object to describe, and description talks about qualitie

this objects, describes what it looks like, so one can imagine a fair representa

of that in his or her mind, to say "oh, now I do know that!".

The Lord is not an object, it does not have any limitations, it does

have qualities and it does not look like anything. It does not "look" at all, s

it has no form or shape and cannot be imagined. But... are the words comple

useless?

Wise teachers and scriptures are not try to "describe" the limitless

limit it by such an action), but they use the words as pointers, they just ind

direction for the search of seeker. It is the direction, diligently following w

one can discover for himself his own nature, the limitless, the light oConsciousness, the Truth and Atman about which the wise talk. Luckil

everyone, this is possible - truth is available always and everywhere, and loo

in the right direction with the properly prepared instrument of the mind, it can

realized, because it is self-evident and obvious. Only ignorance does no

one see this obvious truth. And after such realization, no mind is neede

know That as my own Self. So, paradoxically, with the mind (initially) w

beyond the mind, with words to start from we realize that which is beyond

Vedanta Sandesh

Adhyatmic

Teachings

ofGuru

Vasishtha

to

Sri Ramji

by

SwaminiVidyananda

25


15/24- 7 -

words, which is the "the speech of speech" and " the eye of the eye", in the w

of Kena Upanishad.

Vasishtha further elaborates on what the Divine Lord is. He who has b

described as the Lord is not very far: He is the intelligence dwelling in the b

He is the universe, though the universe is not he, He is pure intelligence,

which the universe is born (as if, because nothing is actually ever created

which the universe exists and to which it returns (also "as if", since it is not

"creation"). It is nei

emptiness nor a form, neither

nor the seen, and one could

say that it is, nor that it is n

has no ears, no eyes,

tongue, and yet it hears, s

and eats. It is uncaused

u n c r e a t e d , and it is the caof everything as water is

cause of waves. This in

and eternal light is in the h

of all; and in its light the t

worlds shine, as a mirage. W

the infinite vibrates,

worlds appear to emerge; wh

does not vibrate, the wo

appear to submerge; eve

when a firebrand is whirled fast in darkness, a fiery circle appears, and when

held steady, the circle vanishes. Vibrating or not vibrating, it is the s

everywhere at all times. Not realizing it, one is subject to delusion; when

realized all cravings and anxieties vanish. From it is time, action, form, taste, s

sound, touch and thinking, all that you know is it alone, and it is that by which

know all this.

In truth, this world does not arise from the absolute nor does it merg

it, the absolute alone exists now and forever. When one thinks of it as a v

it is because of the feeling one has that it is not void; when one thinks of it as

void, it is because there is a feeling that it is void.

The absolute is immaterial, and so material sources of light like the

do not illumine it. But it is self-luminous, and therefore it is not inert nor dark.

absolute cannot be realised or experienced by another; only the absolute

realise itself.

Natureof

theSelfrevealed



1.Garbhadan: The first coming together of the husband & wife for

bringing about conception.

2. Pumsvan: Ceremony performed when the first signs of conception

are seen, and is to be performed when someone desires a male child.

3. Seemantonayan: A ceremony of parting of the hairs of the expectant

mother to keep her spirits high & positive. Special music is arranged for

her.

4. Jatakarma: After the birth of the child, the child is given a secretname, he is given taste of honey & ghee, mother starts the first breast-

feeding after chanting of a mantra.

5. Nama-karana:In this ceremony the child is given a formal name.

Performed on the 11th day.

6. Nishkramana: In this the formal darshan of sun & moon is done for

the child.

7. Annaprashana: This ceremony is performed, when the child is given

solid food (anna) for the first time.

8. Chudakarana: Cuda means the 'lock or tuft of hair' kept after the

remaining part is shaved off.

9. Karna-vedha: Done in 7th or 8th month. Piercing of the ears.

10. Upanayan & Vedarambha: The thread ceremony. The child is

thereafter authorized to perform all rituals. Studies of Vedas begins with

the Guru.

11. Keshanta: Hairs are cut, guru dakshina is given

12. Samavartan: Returning to the house

13. Vivaha: Marriage ceremony

14. Vanprastha: As old age approaches, the person retires for a life of

tapas & studies.

15. Sanyas: Before leaving the body a Hinddu sheds all sense of

responsibility & relationships to awake & revel in the timeless truth.

16. Antyeshthi: The last rites done after the death.

The Sixteen Samskars


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18/24

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Vedanta Sandesh


19/24

Nvoeblpqbojtibe Dmbttft . bu Btisbn;

Every day Poojya Guruji is giving elaborate discourses on the Mundakopanishadfor the Ashram Mahatmas & devotees. The mantra which is being discussed nowadays is

the 12th mantra of the 2nd section of the first mundaka - Parikshya Lokan. Having observed

& analysed the ways of the world and the limits of our karma, an intelligent man soon

realizes that by action we keep revelling in the ephemeral & persihable things & experiences,

which keep us a seeker, so he/she grows over the fascination of the worldly things and

aims to know that which is permananent, and these mature & intelligent people go & find a

Guru who can guide them further.

Jtbwbtzpqbojtibe Dmbttft- jo Fohmjti . bu Btisbn;Poojya Guruji is also taking an Upanishad class - in English, for the foreign student,

Br Ram. This is the Isavasya Upanishad. He is studying Sanskrit, Vedic Chanting, Puja

etc. He will be initiated into Sanyas Ashram on the Mahashivratri day. These talks are

being recorded and are being uploaded for all who wish to study Upanishads along with

Shankar Bhashya.

Wfeboub.Tbbs Ubmlt . bu uif Btisbn;Poojya Swamini Amitanandaji is conducting three classes a week for a Senior Citizen

Group on Vedanta Saar. Vedanta Saar is a very comprehensive & highly respected text ofVedanta, and introduces us to all the important technical details of the Vedanta darshan.

Earlier this group has studied Bhagwat Gita.

Hjub Dmbttft gps Zpvui . bu Btisbn;A weekly session of Bhagwat Gita is organized for the youth members, who can

only take out time on weekends. P.Swamini Amitanandaji is conducting two such classes -

one on Gita and the other on Atma-Bodha.

Ibovnbo Dibmjtb Tbutboh . Kbo 3126;On 25th Jan, the Jan15 edition of the Hanuman Chalisa Satsang by Poojya Guruji

was organized at the Sankaracharya Sabhagruh at the Ashram. In this session Poojya

Guruji started the explanation of the word Rama-Duta in the second chaupayi of the chalisa.

He explained how Hanumanji not only likes this identity & name most but how this name

reveals a goal for other sadhakas. This very word reveals to everyone the way & art to live

in this world - as an instrument of God. Giving references of Bhagwat Gita he explained

how anyone can become an instrument of God - without changing anything.

- 19 -


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21/24- 21 -

. jo Qjdt; Kbo 3126

Btisbn Wjtjupst

Xjoufs Cmppnt bu Btisbn

Ibovnbo Dibmjtb Tbutboh; 36ui Kbo



The season of spring

weather seems to sing

lovely lovely days

are coming our ways


blooming blossomingof nature of all kind

let roots unbind


birds unfold their wings

diving high into sky

wish one could fly


careful hearts love stingreaching out towards others

some persons might bother


nice sound bells ring

new wave new style

faces have on a smile


an new awakening

busy humanity on earth

as if its a new birth

The Season Of Spring


23/24- 23 -

Gita Gyana Yagna, Vadodara :

A week-long Gita Gyana Yagna by Poojya Swamini Amitanandaji will beorganized at the Atmajyoti Ashram, Vadodara from 22nd to 28th Feb 2015. The subject

matter of the discourse series will be Gita Chapter 3 and Upadesha Saram. The Gyana

Yagna will be organized by the Ashram Trust - on the ground floor instead of first.

Gita Gyana Yagna, Lucknow :

A week-long Gita Gyana Yagna by Poojya Guruji will be organized at the Hari om

Mandir, Lal Baug, Lucknow from 11th to 17th Mar 2015. The subject matter of the discourse

series will be Gita Chapter 6 and Kathopanishad 2-3.

Mahashivratri Camp, Indore :

A five days Vedant Camp is being organized at Vedanta Ashram, Indore from 12th

to 16th Feb 2015. Poojya Guruji will take ten classes on Advaita Makaranda and P. Swamini

Amitanandaji will conduct classes on Gita Chapter 14. Apart from these there will be

classes on Meditation, Chanting, Bhajans and Shiv-Puja. Mahashivratri will be celebrated

on 17th Feb.

Gita Gyana Yagna, Bhubaneshwar :

The first week-long Gita Gyana Yagna will be organized at the Shivananda Ashram

Satsang Hall at Bhubaneshwar from 11th to 17th April by Poojya Swamini Samatanandaji.

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

The discourses will be in Hindi. She will also be visiting the famous Jagannath Temple at

Puri.

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

14th to 20th Apr 2015. The subject matter of the discourse series will be Gita Chapter 4

and Kathopanishad 2-1.


24/24

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

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

Indian Cultural Foundationhttp://icf.vmission.org.in/

Earlier Vedanta Sandesh issueshttp://bit.ly/1oGD4TK

Om Tat Sat

vedanta sandesh - feb 2015

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