Monthly eMagazine of the International Vedanta Mission

Year 19 Issue 3Tfqu!3123

Published by

International Vedanta Mission

http://www.vmission.org.in

vmission@gmail.com

Monthly eMagazine of the International Vedanta Mission

Sept 2012 : Year 19 / Issue 3

Editor: Swamini Samatananda Saraswati

fo’oa niZ.kn`’;ekuuxjhrqY;a futkarZxrai’;UukRefu ek;;k cfgfjoksn~Hkqra ;Fkk funz;kA;% lk{kkr~ dq#rs izcks/kle;s LokRekUkesok};arLeS Jh xq#ewrZ;s ue% bna Jhnf{k.kkewrZ;sAA

The universe is comparable to a reflection of a

city seen in a mirror, it is basically illusory, and is all

within us, however it apparently looks to be ‘out-

side’ because of Maya, just like in a dream. Negat-

ing this he who directly realizes the truth of oneself

as one non-dual substratum of all is the awakened

one. My salutations to such an enlightened teacher,

who is verily Lord Dakshinamurti himself.

In This Issue

1. Message of P. Guruji - 5

2. Atma Bodha - 6-7

4. Letter - 9

5. Gita Reflections - 10-11

6. Jivanmukta - 13

7. Story Section - 15

8. VM News - 16

9. VM Activities - 17

10. Album - 18-19

11. VM Programs - 21

from Poojya Guruji

Samsari is an eternal endless seeker, one who is on a never ending trip, working hard but never attaining

anything worthy. Therefore inspite of all the so called attainments & experiences, they are still insecure and wanting

people, just wanting more & more. In the midst of comforts they are still not at peace. Such people are not only

ignorant but positively deluded & thoughtless. The objective of all the endeavors of such people is just some more

worldly fruits of actions. That alone is the criteria of their success & failure. They are blind followers of the ways of the

world, and at the end of the day die as a seeker alone. It is a wasted life. The objective of scriptures is to end this

thoughtless living. Samsar is the most dreaded of diseases with which the mankind is ever inflicted with. There is no

greater & disasterous disease than samsar. Always becoming & becoming something or the other, and never being;

always traveling but never reaching. Something is indeed fundamentally wrong in such people.

To all such people of the world, which incidently comprises the majority, the Vedic scriptures say that, please

realize the thoughtlessness of such a life, which is just like a merry-go-round, and instead of focussing outside aim

to rather change & beautify your mind. As the mind so the man, as the thought so is the world, so work for the

fundamental rather than superficial things. Change your priorities and turn within. A person who works to make his/

her mind more sattwic, quiet, thoughtful is a person who has become a sadhaka. In Bhagwad Gita, Sri Krishna tells

Arjuna to work to become a Yogi. Yogi is a person who aims to invoke the latent competencies of their mind, the best

of all is the capacity to retain equanimity under all circumstances. With equanimity comes freedom, peace, sensitiv-

ity, creativity & intelligence. A person endowed with such a mind is always more successful in the world too. So be a

Yogi. The moment a person changes his/her priority in this way, thereafter the ups & downs of the world have no

meaning. In & through every challenge they just keep an eye of their inner balance, thoughtfulness & sensitivity. This

by itself is a great goal to work for, and worldly successes follow such people effortlessly. Because they are at peace

& intelligent so no problem is a problem, it is just a situation to be handled, thus they live a far better & successful life

than the majority, yet remain untouched by their heights. However, a Yogi too continues to live in a fragmented world,

he takes him/her self to be different from others around. Even though such a person may have a great capacity to be

conscious of God all the time, yet God is known to be basically different from him. Fragmented life is always fragile

& insecure. It is limited & finite existence. So there is something more, and that is to enquire deeply into the truth of

all what is. So while the faculties are beautiful now, the riddle of life is yet to be solved. Such people should now aim

for knowing the transcendental & unfragmented truth of life.

A Yogi may be able to quiet his mind, but one needs to wonder why should I quiet my mind? Every action &

endeavor reveals the existence of some conditionings & conclusions in our minds. To act with conditionings &

conclusions is not freedom, but is like being a puppet in the hands of all these conditionings etc. As long as I continue

to be an experiencer so long we will continue to depend on something or the other and a dependent person is always

in bondage. Am I an experiencer or is this a relative identity? If all these are just relative then what is the absolute truth.

So now starts this phase of deep enquiry & contemplation on all our existing conclusions and even our very identity.

We realize that the individuality is just a figment of our imagination, a product of our mind, and it doesnt really stand

a deep enquiry. All this is the path of awakening. Slowly & steadily one should aim for this alone.

Samsari, Yogi & Gyani

- 5 -

Vedanta Sandesh

Swamini Samatananda

All Problems efface with Atma-Gyana

In the previous sloka we saw that Jivahood is not real and is superimposed on Brahman only due to illusion.

With the awakening into the truth of the Jiva, it is realized that it it’s existence is imaginary and Brahman alone is the

truth which is my Real nature.

Having explained this a question arises that even if the delusion is destroyed due to which the state of Jivahood

is borne, the worldly entanglements, the plurality of names. forms and their attributes do not cease to exist, as we still

see the existence of ‘Me’ and ‘Mine’. This sloka clarifies this doubt.

Tattva swarupaanubhavaat

The only means to free one’self of all the delusory

existence is by awakening in the truth of the Self. It has

been ages since we have been hypnotised by our imagi-

nary identity of the Self. Not only this we have been paying

and continue to pay an extremely heavy price of this delu-

sion by living a life of seeking, fragmentation, fear and in-

security. To end this timeless seeking and a sense of lack,

to unveil this darkness of ignorance one must see the sub-

stratum, the reality of the Self and the world. It is not nec-

essary that all that we see with our eyes should be real. At

times the truth is beyond that which we can see and feel

through our senses. The sun appears to rise and set but

the truth is that the sun never rises nor does it set. It is the

earth that is moving around in its axis and we experience

day and night. Similarly the presence of the body, mind

and the intellect appear to be real and a means of joy and

satisfaction, but the truth is that all the worldly things ,

even our very own body and mind do not have any real

existence and are not the Real means of contentment.

However beautiful and attractive everything appears

to be, the fact is that our physical and mental exist-

ence is limited in time and space. All the joys that we

experience are ephimeral and undergoing a constant

change. Our great Rishis and Masters of yore have

dived deep into the reality of things and have revealed

to us that realm of existence which is the substratum

of all worldly objects, beings and experiences. This

substratum is of the nature of pure existence, self

effulgence and bliss. it is with the power of this sub-

stratum that all the layers of our personality get enliv-

ened, and are able to reflect the bliss within. Without

this pure existent substratum everything would cease

to be. The aim of a human being is to realise this na-

46

Tatvaswarupaanubhavaat utpannam gyaanamanjasaAham mameti chaagyaanam baadhate digbhramaadivat

Tattva swarupaanubhavaat:by experiencing the true natre of the Self; utpannam: produced; gyaanam:knowledge; anjasaa: instantly; aham: ‘I’; mama: Mine; iti: thus; cha: and; agyaanam: ignorance;

baadhate: distroys; digbhramaadivat:as confusion of quarters.

The knowledge that is born on account of the realisation of Supreme Brahman instantly destroys

all delusions like ‘I and Mine’ in the same way as confusion of quarters drops off when the sun rises.

ture of the Self as the substratum or Tatva of everything, its

own BMI, and all living and inert beings. Rest all the forms

and their attributes that we experience are illusory and come

and go like a dream. Since we are ignorant of this very

nature we have come to gain our identity by that which su-

perficially appears to us i.e. the body, mind and intellect.

The real nature of the self is timeless and limitless. Having

awakened in this nature of the Self all this delusion is de-

stroyed.

When we use the word ‘awakening’ it reveals some

subtle facts of the nature of realisation and liberation.

Whenever the scriptures speak of liberation from the ob-

jective world it does not imply a physical negation of the

objective world and it’s experiences from the Self. Even

for a knowledgable person the world, its people, its multi-

plicity of forms, everything will continue to exist. What un-

dergoes a chnage is our vision towards the world. A man

of wisdom does not look for joy outside in the world, but

lives in his state of contentment within. He can see the

ephimerality of the world and therefore stays free of all

detachments. At the same time it also does not mean that

a realised person lives a secluded and inactive vegetable

life. Such a person lives a dynamic and selfless life for the

welfare of others. This beautiful state of awakening is

brought about by knowledge from the sriptures alone.

Utpannam gyaanam anjasaa:

Knowledge alone liberates. A seeker of Self- knowl-

edge goes at the feet of a Master and studies the scrip-

tures. In the process of knowledge one discriminates be-

tween the Real & the Unreal. This is an important journey

of understanding both sides of the coin. To awaken to the

Reality and revel in it, it is equally significant to understand

that which is unreal. It is for this reason alone that the scrip-

tures divide the process of learning into two phases; one

is preparing the mind for knowledge by purufying the mind.

This purification of the mind is brought about by diving into

the world and performing actions with full integrity, dyna-

mism and with a selfless attitude of service. Performing

actions in the objective world with such an attitude shows

us the limitations of the field of actions and all that is

achieved by performing actions, thus purifying the mind of

attachments and likes and dislikes. It awakens the subtlilty

of the mind preparing it for deeper Self knowledge. De-

tachment from the world and its experiences invokes

the thirst to know that which is the truth. Thus the second

phase of learning begins at the Feet of the Master where

the spiritual aspirant frees himself of acquiring anything

by Karma and dedicates himself totally only into enquir-

ing the truth of the Self, that which is Real. This journey

is not an easy one. It requires an intense desire for lib-

eration from samsara, a disciplined and purified mind

and a very intense and sincere study of the scriptures at

the Feet of the Master. A very dedicated contemplation

is required to not only see the truth but also retaining the

awareness of this knowledge.

Aham mameti chaagyaanam:

In the state of ignorance one identifies with the

Self as an illusory identity called the Jiva. Since pure

existence is my very nature then the presence of the

Self reflects as ‘I am’. ‘I am’ is a state of natural exist-

ence of the ego, which by itself does not bind or lead to

samsara. but when this pure existence as ‘I am’ identi-

fies itself with the limited existence of the BMI then a

sence of lack is brought about. Identification with this

form of existence where I lack something leads to seek-

ing. So first there is ‘I am the body, I am the mind’ etc.

and since these are imited they depend on something

extraneous for fulfillment. So anything belonging to the

BMI is ‘MIne’. Thus is born the chain of ‘Me’ & ‘Mine’.

Mine is always an extension of the false ego of ‘I am’ so

and so who is a limited being. This bond of ‘Me & Mine’

bring about a life of fragmentation, a sense of insecurity

and continuous seeking, thus shrinking the world for me

with as self-centred attitude.

Baadhate digbhramaadivat:

This sense of lack and self-centricity is negated

by the knowledge of seeing the Self as the Supreme

Brahman who is free from all limitations of time, space

and object. In this sloka the Acharya once again gives

an apt example that just as the confusion of various di-

rections is removed by the rising sun so too the delu-

sion brought about by ignorance and misapprehension

is effaced by seeing the Self as Brahman.

- 7 -

Vedanta Sandesh

The Horse that wanted more beauty

A cosmic god had a horse. The horse was beautiful and also it had many

good qualities. But it wanted to be more perfect in every way. It especially

wanted to become beauty unparalleled.

One day the horse said to the cosmic god, “0 Lord, you have given me

beauty. You have given me other good qualities. I am so grateful to you. But

how I wish you could make me more beautiful. I would be extremely, extremely

grateful if you could make me more beautiful.” The cosmic god said, “I am

more than ready to make you more beautiful. Tell me in what way you want

to be changed.”

The horse said, “It seems to me that I am not well proportioned. My neck is

too short. If you can make my neck a little longer, my upper body will be

infinitely more beautiful. And if you can make my legs much longer and thinner,

then I will look infinitely more beautiful in my lower body.”

The cosmic god said, “Amen!” Then immediately he made a camel appear

in place of the horse. The horse was so disheartened that it started to cry, “0

Lord, I wanted to become more beautiful. In what way is this kind of outer

form more beautiful?”

The cosmic god said, “This is exactly what you asked for. You have become

a camel.” The horse cried, “Oh no, I do not want to become a camell I wish

to remain a horse. As a horse, everybody appreciated my good qualities.

Nobody will appreciate me as a camel.”

The cosmic god said, “Never try to achieve or receive more than I have

given you. You have no idea what the outcome will be. Each thing in my

creation has its own good qualities. The camel is not as beautiful as you are,

but it carries heavy loads and has a tremendous sense of responsibility.

Letter ofthe Month

‘Ultimately we

have to one day give

up all our karmas,

then why not just

stick on to your

swabhavic karmas

and do them as

lovingly &

intelligently as

possible.’

- Poojya Guruji

Guna’s & Karma

Hari om !

That which you refer as our ‘prominent guna’ is called as ‘Swabhavic Karma’ in

Gita, and in the process of the formation of this ‘swabhav’ the gunas had indeed

played their role. However, this process of formation of karmas is a long &

intricate one, and mere manipulation of our motivations (guna’s) does not change

the swabhavic karmas easily. They just purify the karmas of that person. Sattwic

guna makes the karma loving, intelligent & creative. So the results are better,

and in the process the peace, love & intelligence keep increasing. A sattwic

person is highly intelligent person, so do not underestimate his responses in

any challenging circumstances. If required the person can give a nice fight

without succumbing to any emotions, like Arjuna did in Mahabharat, that is why

he could win over all the ruthless & desperate people of the opposite camp. So

by manipulating and managing our guna’s, the so called prominent guna’s or

the so called swabhavic karmas do not change. Swabhavic Karmas are like a

tree-stage, and guna’s are like water & manure. The tree can only become

healthy by proper water & manure, and it will continue to remain a tree.

Technically speaking our basic ‘Karmas’ too are a changing parameter and

can be changed, like in the famous example of Vishwamitra who worked extremely

hard and finally changed his varna from that of Kshatriya to that of a Brahmin.

However this requires lots of effort, different kind of sadhana, and is not really

necessary. Lets remember that our Karma-Kshetra is only to purify our minds,

and thereafter we give up all karmas and pursue Atma-Gyana with an undistracted

& focused mind. If ultimately we have to one day give up all our karmas, then

why not just stick on to your swabhavic karmas and do them as lovingly &

intelligently as possible, so that in the process both love & intelligence both

bloom to their best, and help you in the pursuit of Atma-Gyana nicely.

Lots of love & om,

Guruji

- 9 -

Vedanta SandeshVedanta Sandesh - April 2009Vedanta Sandesh - Mar 2012

by

SwaminiSamatananda

In the third chapter of the Gita Bhagwan Sri Krishna speaks of two types of

convictions for a righteous and spiritual journey of Man. One is having a strong resolve

and conviction to perform actions as a Karmayogi and the second is with referance

to that class of people who have become very good karmayogis and now they have a

strong desire to persue the knowledge of the Self. Both these resolves have a unique

significance and have unique features in a Man’s journey to realise the Truth. Let us

see some significant points on this subject.

The Resolve and Conviction to be a Yogi:

Generally action is considered to be a means to make various arrangements

for happiness and security in worldly life. The more harder you work the more you

gain in life, this is the common understanding of the principles of action. But our

scriptures and the Men of wisdom who have dived deep into the whole consept of

action see karma or action as a tremendou pottential to lift a person spiritually or

become the cause of his downfall depending on the attitude of Karma. Bhagwan

Krishna in the Gita does not speak of a good action in terms of the success or failure

achieved as a fruit of the action. In the Gita an action performed with an attitude of

righteousness is a good action. An action performed with an attitude of service to

God, an action which is selfless and in tune with totality is a righteous action even if it

may not reap success at the end. Through his divine message Sri Krishna inspires

one to perform actions dynamically, with an inspired goal for the welfare of the Self

and all. There is no scope for lazy, disenthused and inactive people. A karmayogi

sees himself as an instrument of God and performs all his actions as a humble service

to the Lord. Yet his actions reflect energy and bubbling enthusiasm. The unique feature

of a Karma Yogi is that even though he discerns a goal for himself yet he is not attached

to the fruit of action. He faithfully leaves the concern for the fruit of action on his beloved

God and performs his role to the best of his ability.

Another unique trait of a Yogi is retaining a balanced mind in all conducive and

inconducive situations. He is a person free of any personal likes and dislikes and can

therefore afford to retain his poise under all circumstances. Only a person who is

attached to the fruits of action worries about it and in turn jeopardises his opportunity

to act to the best of one’s ability.

This resolve to strive to be a Yogi or live like a yogi is the mind set which all

spiritual apirants must aim for. The field of action in this true sense becomes a potent

means to bring about a mindset which is known as a pure mind. A mind purified of all

impurities of self-centric individuality. Such a mind alone is prepared to dive into the

subtle knowledge of the Self, the world and its creator.

The Resolve to gain Knowledge of the Self:

Having performed actions to the best of one’s ability, having fulfilled all our

responsibilities and having purified the mind thus a person should resolve to know

the truth of the Self, to know the truth of the field of action, of the objective world etc.

Lok

esm

in D

vivi

dha

Nis

hth

a(T

wo

Sta

ges

of S

piri

tual

ity)

O Arjuna, and the

one who under-

stands the se-

crets of my divine

birth and action,

such a person on

leaving this body

is freed from the

cycle of birth and

death.

- Sri Krishna

in Gita Chap 4

- 11 -

Even though karma's can take us to great heights of acquiring the best of the worlds

here and in the heavens too, but the greatest limitation of action is that any thing

attained through any of our acts is always transient, it is in the realm of change and

thus perishable. No fruits of actions are permanent, no situation is permanent. That

which is permanent is present at all times and places, and therefore has to be present

right here & now. Such a thing which is already attained needs no karma but one

merely has to bring about some deeper awareness, knowledge. The beauty about

the field of actions is that by total integrated actions one comes to realise the limitations

of all that is brought about by the field of action thus bringing about a discrimination

between the Real & the Unreal. This realisation brings about a detachment from the

objective world & its experiences and

awakens the desire to know the truth. This is

what the scritures call a purified mind. But

the field of action takes us this far and no

further. A person who wants to know his

Self or wants to know the truth of things

around, then karma's have no role to

play. The basic essence of everyone, the

Atma is declared by the great Rishis of

Upanishads as ever-pure, ever-attained

and free from the possibility or necessity of

any modification. It is that which is

permanent, divine and also embodiment of

joy. Atma is something to be known and not attained, for the simple reason that it is

our very Self. If we want to know the Self, then we should not only keep aside all

karma's but for a time being even quieten the habitual tendency to act.

Such people desirous of knowledge should then go to a Sat-guru - men of

knowledge pertaining to such things, and try to know that which is here & now. Know

your Self, that which you always are and always was.

Action and Self-Knowledge can never co-exist:

Action and knowledge of the Self can never go together. In the field of action a

sense of doership is the motivater of action. This sense of doership is born of a

sense of enjoyership which is a consequence of the sense of limitation which we

have about ourself. We see ourself as a limited being due to the ignorance of the

fulfilled and blissful nature of the Self. In the quest of Self knowledge this very limited

being the Jiva is questioned and is realised as an imaginary identity. This realisation

is brought about by negating all the manifested identities of the body, mind and intellect

which we have superimposed on the Real Self. It is a process of undressing. In that

case the journey of awakening in the truth of one’s Self is a journey of awakening

from a dream into reality. There is nothing to be attained extraneously and so no

scope for a doer or enjoyer. It is that state of awakening where even the knower of

this knowledge, the thoughts brought about of this knowledge and the blissful

experience of this knowledge too is dropped. Hence knowledge and action do not

go hand in hand. the scriptures prescribe a two phase journey for a spiritual aspirant.

One is first preparing the mind by performing holistic actions and then dropping all

sense of doership and keepig aside all actions lstening to the scriptures at the Holy

Feet of the Master, contemplating on that which is learned ad then firmly abiding into

the truth which has been seen.

Vedanta Sandesh

Quotes

Smooth roads do not make a good driver, a clear sky never makes a

good pilot, and a problem free life never makes a strong person.

Life is what happens while you are busy making other plans.

You laugh at me because I am different, but I laugh at you because you

are all the same.

A life spent making mistakes is not only more honorable, but more useful

than a life spent doing nothing.

Laughter is the closest distance between two people.

The most importat time to hold your temper is when the other person has

lost His.

Life can only be understood backwards; but it must be lived forwards.

Every day may not be good but there is somethig good in everyday.

Faith is taking the first step even when you don't see the whole staircase.

God will never give you anything you can't handle, so don't stress.

A dog is the only thing on earth that loves you more than you love yourself.

Visionof a

Jivanmukta

Wanderingin Himalayas

Excerpts fromthe

Travel Memoirs

of

Param PoojyaSwami Tapovanji

Maharaj

The mountain region that could be reached only with the greatest difficulty by

the most determined seekers of God (even that only during certain seasons of the

year) is now open to all sorts of people at all times. Rishikesh, which once remained

almost deserted during the four months of the rainy season, for fear of serpents, and

malaria, now teems life all through the year. To put it briefly, in recent times many

changes have swept over the place, little to the liking of the sadhus who congregate

there to enjoy samadhi in an atmosphere of tranquility.

But in spite of the startling changes brought about by the passage of time,

Rishikesh still remains the resort of saintly men. It’s inhabitants are skilled not only in

the control over external and internal senses, but also in the study of Vedanta. They

find access to the truths of Vedanta, if not directly through the study of sanskrit, at least

through the stdy of books like Vicharsagara and Vrittiprabhakara.

In Rishikesh not only human beings but even animals and plants seem to feel

“Shivoham Shivoham” (“Iam the Blisseful Self, I am the Blissful Self”). They are pos-

sessed of the divine qualities of self-control, physical and mental. Here cows and

monkeys, squirrels and mice, and birds of all types live on terms of closest intimacy

with man. While the Sadhus are at their meal, these creatures approach them fearlesly

and share their food. In Rishikesh squirrels and birds often insist on getting thier share

of bread and other food from me. If I take my meal on the banks of the Ganga, large

fishes eat with me. Monkeys will not only accpet food from my hands, but will even

take it away by force. How is it that these wild animals, which usually take to their

heels at the sight of men, have come to love and dominate them in this fashion? No

doubt it is the peace of the great souls-who are the embodiments of love and ahimsa-

that reign over this place, permeates the entire atmosphere, and impart sweetness of

temper to birds and beasts alike. Indeed, in the presence of true ahimsa, cruelty

changes into kindness, fear into friendship, weakness into strength, and fickleness

into constancy. Love begets love; hate, engenders hate.

- 13 -

3

Vedanta Sandesh

Holistic Living -is to live in an Integrated way.

We have various faculties, the physical body, various sense organs,

prana or the energy, the emotion and the intellect. There are people

who live their various moments of lives with ‘half-mind’, and thus miss

out the real beauty and pottential of that situation. Non-availability of

our full attention and mind is the only reason of various failures and

the subsequent disappointments. The problem of lack of good

memory is primarily connected with absence of complete

attentiveness. If a person wants to make the best of his or her life

then they need to develop this capacity to live in an integrated way.

See to it that you are completely involved in every situation, with your

body, mind and soul. Live every moment completely and intensely, in

an integrated way. This capacity to live every moment of your life in

an integrated way is Holistic Living.

Time has three components-past, present and future. Of these

the past is dead and gone, never to come back again, future is yet to

come. Present alone truly is. So learn from past experiences, project

a beautiful future, but prepare yourself to make the best of every

moment.

Once upon

a time ...

StorySection

The Story Of Suryadeva &his Progeny

The Story of the seventh and the current Manu Vaiwaswata was indeed out-

standing and eventful. Surya Deva who was also called Viwaswan married

Vishwakarma’s daughter Sanjna Devi. But since Surya was too powerful and radi-

ant, Sanjna was unable to withstand his heat and light and was so afraid of him that

she could glance him with wobbly and unsteady eyes. The couple gave birth to

Viwasvata Manu and Yama Dharma Raja. Yet, Sanjna Devi could not adjust and

continued to suffer Surya’s heat; Surya got annoyed and cursed her that she would

give birth to a River named Yamuna whose course was uneven and unsteady. Sanjna

Devi was unable to hold the wrath of her husband any longer and having created a

Chhayaa Sanjna (a shadow of hers) and briefed her to pretend like the original

Sanjna, left for her father’s home. Her father Vishwakarma chided her and asked

her to return to her husband. But she assumed the Swarupa of a mare and com-

menced performing Tapasya in far off Mountain meadows.Vishwakarma and Devas

prayed to Surya to reduce the severity of his Swarupa to sixteenth of his original

energy. The remaining parts were absorbed in Lord Vishnu’s Sudarshana Chakra,

Shiva’s Trishula, Kubera’s Palki or palaanquin, Yama Raja’s ‘danda’ or stick,

Kartikeya’s weapon called Shakti and various Astras or Mantrika Arrows. Mean-

while Chhaya Devi settled down and gave birth to Shaneswara and River Tapati.

In course of time, Yama Dharma Raja noticed Chhaya Devi’s attitudinal

changes in displaying partiality of treatment to Shanishwara, and River Tapati as

against the earlier children. As Yama complained to Surya about the partiality of

Chhaya Devi, Surya confronted her and she blurted out theTruth that original Sanjna

created her as a shadow replacement. On finding out the whereabouts of the origi-

nal Sanjna Devi, Surya also assumed the form of a horse and landed where the

mare was in meditation.Presuming that a horse was trying to reach her, the mare

sought to secure her rear and in the process their noses got entangled and two sons

named ‘Naasatya’or nose-born and ‘Dastra’ ot teeth-born were materialised. There

after a horse-riding son with Shield and Sword was born named Revanta. Sanjna

was happy that her Tapasya succeeded in reducing the severity of Surya Deva.

Eventually Vaiwaswata became the current Manu, Yama Dharma Raja the Lord of

Death, Yamuna and Tapati as the famed Rivers and Shaneeswara as a Planet. The

Sanjna-Chhaya combine also gave birth to two Ashwini Kumars who became the

Physicians of Devas as well as Saavarni the future Manu.

- 15 -

Vedanta Sandesh

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On 8th Aug, the birthday of P. Swamini Amitanandaji, there were some very nice

special functions. Celebrating the human birth, the most amazing gift of God to us, a

Rudrabhisheka of Bhagwan Sri Gangeshwar Mahadev was done early morning in Brahma

Muhurat. Later in the evening, a Bhajan Sandhya Program was organized. The singer of

the day was Dr Chandrakant Hirve, a retd Principal of Music College at Gwalior and an

ardent devotee of God and lover of bhajans. He had his team of Tabla and Harmonium

players with him. He presented some new and beautiful bhajans and everyone was en-

thralled. Later the children cut the cake and everyone had dinner together, which was hosted

by the Senior Citizen Group, which had just concludedd their Kathopanishad study.

This year the Sri Krishna Janmashtami Functions were very different and enjoyable

too. The first program was in the morning, when the Ashramites and various devotees got

together to chant six select chapters of Bhagwad Gita, which basically pertained to the

Avatara and Ishwar Tattva.

Later in the evening, the function started at 9.00 PM with a Fancy Dress Program by

the children. There was great enthusiasm in the children and we had so many Krishna’s,

Gopi’s, saints etc. Then we had Handi-Phod Program both for the children and elders. It

was all great fun, frolic & laughter. Going blind-folded to ones goal prepared us for the

journey from darkness to light. AT 11.30 everyone gathered in the Satsang Hall, which had

the beautifully decorated altar of Bhagwan Krishna. There was the chanting of Purusha

Sooktam and at dot 12 the birth of Bhagwan was celebrated with Maha-Aarti.

Right after the Sri Krishna Janmashtami celebrations, next day the six days Sri Ram

Gita Camp started after breakfast. The usual day at Camp began with an early morning

Meditation Class by P. Swamini Amitanandaji followed by a tea break and then the chant-

ing class by P. Swamini Samatanandaji. Later Poojya Guruji took two sessions continu-

ously with a short break 9 to 12.30 PM.

Ram Gita is a profound text from Adhyatma Ramayana. It is a dalogue between Sri

Ram and Lakshman about the secret of Samsara and how to end it. Poojya Guruji took 16

sessions to complete the 62 shlokas in six days. After lunch, rest and tea, there was a third

session too. There were many regular people from the city too to listen to these enlighten-

ing discourses.

During the Camp we all celebrated the Inependence Day of the country with the

hoisting of the tricolor by Poojya Guruji and sang the National Anthem. One of the days Dr

Ashish Garg gave an enlightening presentation to the group about Dental Hygiene at his

ultra-modern Dental Clinic. Camp ended with great satisfaction on 16th evening.

- 17 -

Vedanta Sandesh

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- 19 -

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Vedanta Sandesh

Vedanta Mission started in Mumbai in 1992 with a grand Gita

Gyana Yagna at Patwardhan Park. The organizer was an old devotee

of Poojya Guruji Sh Mangaram Wadhwani, who has since expired.

Thereafter there were series of GGY at Arya Vidya Mandir, and it

was at that time the foundation of VM, Mumbai was laid.

Its been a long journey since and many Gita Gyana Yagnas,

Sadhana Camps, Seminars, Workshops, Study Groups, Cultural

Programs etc have been organized since then. A Charitable Trust

was formed - Indian Cultural Foundation. A core group of devotees

have been managing the activities with great devotion & enthusiasm.

VM Mumbai has decided to ceelebrate the occaion with all

enthusiasm it deserves. In Dec 2012 special celebrations are being

organized, which include:

1. Organizing a grand cultural event ‘Sufiyana’ at Maniksabha Gruh

2. Organizing a grand Gita Gyana Yagna at Vivekananda Auditorium

at Ramkrishna Mission Ashram Complex.

3. Releasing of a Souvenir

Special fund drives are being organized, special brochures

are being published and effforts are being made to involve as many

people as possible. For more information pl contact:

Indian Cultural Foundation

c/o Elite Builders, 12th Road Khar (W), Mumbai

Email: indcul.foundation@gmail.com / Mb: 9820027141

20 Years of Vedanta Mission

Forthcoming

Gita Gyana Yagna, Bhavnagar:A week-long Gita Gyana Yagna by Poojya Swamini Amitanandaji will be conducted at Sri

Ramdas Ashram at Bhavnagar from 17th to 23rd Nov 2012. The texts of discourses will be Gita

Ch-15 and Natakdeep Prakarana of Panchadasi.

Gita Gyana Yagna, Lucknow:A week-long Gita Gyana Yagna by Poojya Swamini Samatanandaji will be conducted at

Hanuman Setu Mandir, Lucknow from 17th to 23rd Nov 2012. Poojya Swaminiji will conduct

discourses on Kathopanihad - Ch-1, and Gita Chapter-1 in morning & evening.

‘Sufiyana’ Cultural Program, Mumbai:On 9th Dec a big Cultural Event will be orgnaized at Manik Sabhagruh Hall, Bandra by the

Indian Cultural Foundation, Mumbai, the parent Trust of Vedanta Mission, Mumbai. Folk singers

like Mir Mukhtair Ali and Parvathy Baul etc have already given their consent to participate.

- 21 -

Gita Gyana Yagna, Mumbai:A week-long Gita Gyana Yagna by Poojya Guruji Swami Atmanandaji will be con-

ducted at Ramkrishna Mission Hall, Khar, Mumbai from 10th to 16th Dec 2012. This will be just

after the Sufiyana Program at Maniksabha Gruh on the 9th.

Gita Gyana Yagna, Lucknow:A week-long Gita Gyana Yagna by Poojya Swamini Amitanandaji will be conducted at

Hari om Mandir, Lucknow from 7th to 13th Oct 2012. The texts of discourses will be Gita Ch-15

and Natakdeep Prakarana of Panchadasi.

Gita Jayanti Celebrations, Indore:This year Mokshada Ekadashi i.e. Gita Jayanti is on 23rd Dec. Special mega functions

are organized at Indore during the occasion. Poojya Guruji and other Ashram Mahatmas are

special speakers on the occasion at Agrasen Dham and Gita Bhavan.

Visit

International Vedanta Missionat

http://www.vmission.org.in/

Vedanta Mission News Blog:http://vmissionews.blogspot.com/

Om Tat Sat