Monthly eMagazine of the International Vedanta Mission
Efd!3125
Year 21
Issue 6
Monthly eMagazine of the International Vedanta Mission Dec 2014 : Year 21 / Issue 6 Editor: Swamini Samatananda Saraswati
;Fkk niZ.kkÒko vkÒklgkukS eq[ka fo|rs dYiukghuesde~ A rFkk /khfo;ksxs fujkÒkldks ;% l fuR;ksiyfC/kLo:iks·gekRekAA Just as after removing a mirror we do not ‘see’ the reflection yet we directly know the presence & nature of the ‘reflected’ object, so also when the mind is negated that which stands gloriously like the reflected one - is ‘I’, the self-effulgent divinity. Hastamalaka Stotram - 6
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International Vedanta Mission http://www.vmission.org.in / vmission@gmail.com
Section Index
1. 2. 4. 5. 6. 7. 7. 8. 9. 10. 11.
Message of P. Guruji Tattva Bodha Letter Gita Reflections Jivanmukta Yoga Vasistha Story Section VM News VM Activities Album VM Programs
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5 6-7 9 10-11 13 14-15 17 18 19 20-21 23
from Poojya Guruji Yoga & Brahma Vidya Yoga & Brahma Vidya together help us to finally get & retain the awareness of truth, which is God all about - all the times, irrespective of the work, situation or condition we are in. It all starts with Bhakti, which is the belief in the existence of a divine & benevolent God. Retention of awareness of even the existence of God has a very far reaching consequence. We are thereafter never alone, and rather feel the benevolent presence of God amidst all the ups & downs of life. Fear & insecurity in so many people comes only when the burden of their lives is only on their own small shoulders. The consequence of this awareness is that we feel humbled in our sucesses, and never arrogate any achievement only on ourselves, and during the downs, we are never alone. Thereafter at the next level, comes the knowldge of the truth of God, which is also the truth of everything, and when this dawns then that sets everything right, in true perspective. We clearly see that there is in fact no limitation whatsoever in anyone, no birth or death. It is all a dance of life, its multifarious manifestations. Nothing ever dies here, it just changes its forms - and this superficial level of perception is what our physicaal & mental level existence is all about. Today we know this truth about energy. One energy is just transformed into another form, with the help of various technologies. Even at the enegy level some people may be more fascinated about the 'changing forms of energy', while others are amazed that the 'energy per se' is never changing in & through all this superficial change. Wisdom is to see the changing as the changing and the changeless as the changeless. It is the changeless which enlivens the changing. that changeless blissful & self-effulgent being remains immaculate, unchanging, untainted. It transcends everything yet pervades everything as their very self. It alone appears to change, yet it never changes. To know this truth, this God - as our very Self is enlightenment, Moksha. That alone is the goal of Yoga and Brahma Vidya - the content of every chapter of Bhagwad Gita & every Upanishad. Yoga is at two levels. First is the refinement of the capacity of the mind to quietly observe everything that is without any reactions. 'Samatvam Yoga Uchyate' - says Bhagwan Sri Krishna in Gita, equanimity in all situations of life. Ups & downs are inevitable part of life, and Yoga blesses us with the capacity to retain our thoughtfulness & sensitivity under all situations. One who cannot even nicely observe can never learn, so this is indeed the prerequisite for all wisdom. Nachiketa could stand fearlessly in front of death and that is why the youngman came out with wisdom. The second level of Yoga is realizing the truth of all what is. That is called Brahma Vidya. One who is blessed with this divine vidya realizes that I am, and always was, infinite, non-dual, immortal. What was going on was just a stupid & nasty dream.
Tattva Bodha SCS: Viveka of Nitya & Anitya The Acharya began the text by invoking the blessings of his Guru and taking the resolve to write this text for a student qualified with four essential qualifications. The beauty of this text is that it is written in a question answer form reflecting the glorious tradition of passing on this knowledge as a one to one intimate communication between the teacher & the taught. In the Vedic pattern of learning knowledge was not passed on as an unquestionable piece of philosophy but every student who came to the Guru for Self knowledge undertook this journey by having faith in the scriptures and the Guru, followed by a freedom to question & clarify one's doubts.
What are the fourfold qualities? The capacity of discrimination between that which is permanent & that which is not; dispassion for any object either of this world or even that which is beyond; the six qualities beginning with Shama; the intense desire for attaining total freedom.
What do you exactly mean by the Viveka of Nitya & Anitya objects? Nitya-anitya vastu implies appreciation of the fact that 'Brahman' alone is the one permanent & eternal thing in this world, rest all is changing, ephemeral & thus not permanent. Saadhan Chatushtayam kim? The Acharya begins by putting on the shoes of a student and putting forth the first question. Having taken the resolve to share this knowledge the teacher hints at writing this text for a student qualified by certain very specific attributes called 'Saadhan chatushtaya sampatti'. With the introduction of such terminology the Acharya represents a students mind and promptly comes up with a question to know what is Saadhan chatushtaya sampatti. The question is thus answered: 1. Nityaanitya vastu vivekaha 2. Ihaamutraarth fal bhog viraagah
3. Shamaadi shatkasampattihi 4. Mumukshutvam cha iti The four-fold qualities are : 1. Viveka or the capacity of discrimination between that which is permanent & that which is not. 2. Vairagya of dispassion for any object either of this world or even that which is beyond. 3. Shamadi Shatak Sampatti or the six qualities beginning with Shama. (Shama, Dama, Uparati, Titiksha, Sraddha & Samadhana) 4. Mumukshutvam or the intense desire for attaining
Vedanta Sandesh
relationships. All these identities are constantly changing & die away in course of time. This is one aspect of our personaity which is called 'Anitya' which means ephimeral or impermanent. It is only when one intensely realises the changing nature of everything that the changeless can be distinguished from everything that is changing. Without a first hand diagnosis of the changeable speaking of the changeless will only be an imagination. So, even though it is said the world is Maya an illusion, like a dream yet one needs to study the nature of Maya very objectively. Recognising the ephimerality of the objective world then becomes the driving force to know that which is the changeless. 2. Nitya: There is another aspect to our personality that is unchanging & permanent. Seeing the flux of change of objects & people one can discover that in and through this entire spectrum of change there is a dimension which is changeless. Logically speaking, to witness change the one who is witnissing must be steady and changeless. Something steady alone can see something that is moving. In our life we are able to perceive various changes at all levels of objects, of our body, our mind, our temperament, and even the different realms of time. This is possible because there is a dimenson of the Self which is not changing at all, which is a constant witness to all changes. My body, mind, intellect, various situations and objects all constantly undergo change but as ‘I’ the witness to all changes is unchanging is therefore able to see the world of change. This unchanging, permanent dimension of the Self is 'Nitya'. This is what the scriptures reveal as the true nature of the Self known as Brahman. Brahman is the eternal changeless substratum that supports all changes and even birth and death. A changeless substratum cannot be many. It has to be one without a second. This changeless nature is the true nature of the Self. I am Brahman. I am the eternal, self-illuminating and blissful Self.
total freedom. Having classified the four-fold qualities let us see the first quality 'Viveka' in details: Q: Nityaanitya vastu vivekah kah? A: Nitya vastu ekam brahma tadvyatiriktam sarvam anityam. Viveka means to discriminate or to separate. Separation or discrimination is required when two things are mixed up with each other and sometimes, they are mixed up in a way that physical seperation is not the nature of discrimination. This discrimination is done at the level of a subtle percepton in the mind. Thus this discrimination requires an appropriate faculty. In our worldly life we often discriminate between moral and immoral, between healthy and unhealthy, between profit & loss and so on. In Self knowledge discrimination takes place at the level of permanent and the impermanent. Our Scriptures reveal that Brahman alone is permanent and rest everything is changing and impermanent. Two Aspects of the Vivek - Nitya & Anitya: 1. Anitya: It is that which we can see and feel with our sense organs and the mind. The Self with which we identify as our self to be, the body, the mind, the intellect, our gender, our field of action and our relationships with our friends and family. Today I know myself as a man or a woman, a wife or a husband, a boss or a subordinate, beautiful or ugly, healthy or ill, intelligent or dull, these are my various identities. In the process of learning one comes to see that all these identities reflect some very significant facts of life. Firstly all these introductions of the Self are at the level of our physical and mental existence. Secondly they are relative in existence and depend on someone to be so. A woman is a wife in relation to her husband. If the husband does not exist the identity of the wife too ceases to exist. So is the case with all
Join us for our special ‘BHAJAN & BHOJAN PROGRAM’ on 15th Dec at Ashram, to take the blessings of Poojya Guruji on the occasion of his 62nd birthday Flute Presentation by Salil Date, followed by Prasad -7-
Coffee On The Wall I sat with my friend in a well-known coffee shop in a neighboring town of Venice, Italy, the city of lights and water. As we enjoyed our coffee, a man entered and sat at an empty table beside us. He called the waiter and placed his order saying, "Two cups of coffee, one of them there on the wall."We heard this order with rather interest and observed that he was served with one cup of coffee but he paid for two. When he left, the waiter put a piece of paper on the wall saying "A Cup of Coffee". While we were still there, two other men entered and ordered three cups of coffee, two on the table and one on the wall. They had two cups of coffee but paid for three and left. This time also, the waiter did the same; he put a piece of paper on the wall saying, "A Cup of Coffee". It was something unique and perplexing for us. We finished our coffee, paid the bill and left. After a few days, we had a chance to go to this coffee shop again. While we were enjoying our coffee, a man poorly dressed entered. As he seated himself, he looked at the wall and said, "One cup of coffee from the wall."The waiter served coffee to this man with the customary respect and dignity. The man had his coffee and left without paying. We were amazed to watch all this, as the waiter took off a piece of paper from the wall and threw it in the trash bin. Now it was no surprise for us - the matter was very clear. The great respect for the needy shown by the inhabitants of this town made our eyes well up in tears.
Vedanta Sandesh
Moksha Q: What is Moksha? Why do Hindus see the ending of the cycle of birth & death as the final goal of life? Do they escape or even abhor life? Is’nt it all about denial of life? Please enlighten. ________________________
Hari om,
Someone truly blessed with complete good health. Such people do not deny life, in fact for the first time you really know what living is all about. It is all about living life fully, fearlessly, and most importantly lovingly. That is Moksha. - PoojyaGuruji
There is no question of denial of life whatsoever. In fact Moksha is about living the life fully, freely & fearlssly. Basically the word Moksha indicates freedom from something, something which is clutching you and is the cause of all the discomforts, and not escaping or denying the life at all. The Moksha Shastra tells us that it is just our own baseless misconceptions which are the cause of all the grief & associated problems. Moksha is awakening unto the truth of life & ourselves - like getting up from a bad dream. It is just our misconceptions of ourselevs & of this life that we first take ourselves to be this petty & limited body & mind complex and then go about organizing our insecurities & endless desires. Still at the end of the day we still find ourselves to be a wanting & insecure fellow hanging on to some people, power or experiences. Dependence on something or the other appears a natural way of life to such people. Gratifications appear to be the way of getting joy. That’s the way of the ignorant ones. Well, no one has ever stopped you and we neither wish to stop anyone even now. Its your life, which everyone is free to live in the best possible way you wish to live, but the question which you need to ask yourself is whether in spite of all you infinite experiences & acquisitions are you now truly satisfied & secure. Everyone knows that some piece of the jigsaw puzzle is still missing and you continue to seek endlessly. Death of a physical body is a truth which you shall have to face one day. It is inevitable, and when you come to such a stage of life you realize that your very existence is going to be effaced, and everything like in a dreamworld doesnt seem to help you at all. Our lives till now were on the basis of this assumption that the perceptible things outside are the source of lasting joy & fulfillment. Now just ask yourself, not us, whether that is so? If yes, then how come that even today you are so insecure that you need to hangon to this or that. So there is a clear need to wakeup to the truth, and also the realization that we are asleep. Moksha shastra just helps us to be free all our misconceptions about ourselves. Once you know that you are neither limited, finite or perishable then there is no justification of living a life of want & insecurities. In fact the whole objective & values of life will there by be different. It will never be about getting more wealth or gratifications. You will rather go around like a fulfilled, complete, fully secure & fearless person. Someone truly blessed with complete good health. Such people do not deny life, in fact for the first time you really know what living is all about. It is all about living life fully, fearlessly, and most importantly - lovingly. That is Moksha. Love & om Swami Atmananda
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by
Niyatam kuru karma tvam -contd
Swamini Samatananda
Grihastha Ashram As we discussed in the last session the whole concept of four Ashramas in Hinduism is basically a journey of undressing the false understanding of the Self and discoverin the truth of the Self. The first stage of life which is Brahmacharya Ashrama covers the period of study, when a student cultivates a righteous mind and prepares himself for future service to his family & society. The second phase of life is the Grihastha Ashrama. Having gone through the brahmacharya phase which featured a systematic, disciplined & valid study of worldly sciences, of a righteous life and an introduction to the ultimate goal of life, a Brahmachari is then ready to step into the 'Grihastha Ashrama' i.e. the 'Ashrama of a Householder'. This is an ashrama wherein the scriptures, the devatas, the teachers, the society & the family provides sanctity to a man & woman to tie the nuptial knot to experience the worldly life in a righteous manner fulfilling the biological, emotional, paternal needs of a human being and in this journey fulfilling the responsibilities towards the living family and the departed ancestors, the saints, the devatas, and the society at large. The Vedas and the Rishis of yore have designed the Grihastha Ashrama on such a basis of righteousness where by the husband & wife are copartners in the spiritual evolution of each other and the entire institution of marriage & family becomes a platform of inculcating & practising the righteous values of seflessness & devotion to God. This life style slowly matures a person making him ready to step into the portals of Self knowledge. Such is the glory of a householder's life lived in a righteous manner that our Vedic Rishis have called the institution of marital life an ashrama. Unlike other religeons Hinduism is the only religeon which provides sanctity, dignity and divinity to a householders life in such a way that it not only becomes an institution to fulfill one's worldly desires but it also becomes a stepping stone for one's religeous and spirutual evolution. The Spirit of Grihastha Ashramhe spirit of Grihastha Ashrama:T A householder's life is predominantly a field of performing actions. Actions focused towards the Self, the family, devatas, ancestors, and the society. Performance of Action is a predominant means to bring about all round fulfillment. But what makes a householder's life an ashrama or truly divine is the spirit of functioning as an instrument of God. Any individual can get married, have children, make a house and bring about social and economic security but that does not make such a family life a means to human evolution. It could be an institution to fulfill one's physical and psychological desires but not a journey of evolving from an ordinary mortal to a man who is aware and progressive towards the real goal of human life. A householder's life is a life of righteousness when it is God-centric, when one considers all actions of day to day life as an offering of worship at the feet of God. When all actions are performed with an attitude of selflessness wherein the inspiration behind them is a feeling of gratitude & love for God then alone one Vedanta Sandesh
can truly become a divine instrument in the hands of God. The art of selfless action as an instrument of the creator is the soul of Grihastha Ashrama preparing him for the supreme goal in life where the illusory ego of the Jiva is totally negated. It is during this phase of a householder where in the seeds of such negation are sowed. A human being's uniqueness lies in unfolding the possibility of becoming Self-Conscious, in knowing the true nature of the Self. The true nature of all beings is divine, timeless, eternal and blissful yet it is only the privilege of a human being to awaken into this true nature of the Self. The Ashrama system is a journey that guides an individual towards this ultimate goal. The crux of the entire system lies in bringing about Selflessness, establishing the right connection with God and ultimately discovering the oneness with God. Although a grihasthi too performs rituals and yagyas yet this is a small part of his routine.For a grihasthi worshipping and performing rituals, doing puja, japa etc are not mechanical acts of worship but it is an entire package of invoking devotion and selflessness which is translated in the field of actions. For such a person worshiping God is not limited to the temple but expands in and through all the actions that he performs making all his actions a worship by itself.
The hardships of an ashram life freed one from the bondages of material comforts and service at the Feet of the Guru and the ashram freed one from the shackles of individual likes
&
dislikes,
humbling a person down to an earthly existence
and
preparing him for a higher and divine goal in life.
Panch Mahayagyas There are 5 which has to be everyday. These Mahayagya" which These rituals are very development in life. These 5 rituals are as
sacrifices or the duties performed by a grihasthi rituals are called "Panch means 5 great sacrifices. essential for spiritual follows:
Dev-yagya: The Devyagya means prayer to God.This can also be done by making offerings to fire called homa. Pitra-yagya: The Pitra-yagya is offerings to forefathers to get their blessings. It is a gesture to express one’s gratitude towards our forefathers for having given us this life & cultural and value education. This ceremony signifies offering water to the departed souls of ancestors. Bhuta-yagya: Offerings made to animals and birds and plants constitute Bhootayagya. Manushya-yagya: In Manushya yagya, offerings are made to guests. It is believe that guest is considered at par with God. So,utmost care has to be taken in entertaining the guest. Brahma-yagya: The brahma yagya can be performed by following the path shown by our sages and our scriptures. One should study our scriptures and serve the learned sages by offering them bhiksha of food in our homes and also serving the ashramas and gurukulas which are a centre of learning. - 11 -
Quotes "Being happy doesn't mean that everything is perfect. It means that you've decided to look beyond the imperfections." "We tend to forget that happiness doesn't come as a result of getting something we don't have, but rather of recognizing and appreciating what we do have." Frederick Keonig "If you want to live a happy life, tie it to a goal, not to people or things." Albert Einstein "Happiness is not the absence of problems but the ability to deal with them." "Thousands of candles can be lit from a single candle, and the life of the candle will not be shortened. Happiness never decreases by being shared." "Happiness is a butterfly, which when pursued, is always just beyond your grasp, but which, if you will sit down quietly, may alight upon you" Nathaniel Hawthorne "Happiness always looks small while you hold it in your hands, but let it go, and you learn at once how big and precious it is." Maxim Gork
Vedanta Sandesh
Wandering in Himalayas Solitary Excursions in the Wilderness
Gangotri
29 Excerpts from the Travel Memoirs of Param Poojya Swami Tapovanji Maharaj
Gangotri is where the Ganga emerges between two rows of high rocks which are bordered by deodar and other Himalayan trees. Compared with Badri and Kedar, Gangotri is not extensive in area, but in natural beauty it can hold its own against any other spot in the Himalayas. Added to that natural loveliness is its traditional sacredness. Those who acknowledge the holiness of the Ganga, cannot but recognise the holiness of Gangotri. The Puranas and the Epics are never tired of paying glowing tribute to the Ganga. Pf course it is difficult for reflective people to accept the Puranic stories and episodes as literal truths; yet nobody can deny that they contain many valuable truths or at least portion of truth. Those ancient Rishis had recourse to fiction and allegory and exaggeration so that might bring home to the minds of people at all stagess of mental culture those eternal truths which they wanted to impress upon them. They used various literary devices to disseminate among the people ideas about the sacredness of the Ganga and to persuade them to worship her. From Gangotri, where Bhageeratha performed his penance in days of yore, there is hardly any path going up to the mountains. But, for the faithful, it is yet possible to proceed. the journey among the wild banks of the Ganga is certainly difficult and terrifying, but at the same time full of surprises and delightful experiences. Ten or twelve miles up there is a forest called Bhoorjavanam(bhoorja=birch). It is a favourite resort of saints and sages. Five or six miles further up is the sacred spot of Gomukhi. Because of the precipitous peaks and the perpetual snowcap, it is impossible for ordinary mortals to proceed further. During my first stay at Gangotri, weather conditions did not allow me to venture into the regions beyond; so I had to be content with the account given by the saintly men who had visited the place for themselves. Since that was written(that is, after 1932) for ten years now I have been passing five or at least four months every year at Gangotri. During the first three years I stayed in a fine rocky cave, fitted up with a door. When it was destroyed in a landslide, I shifted to a safer place and took up my abode in a hut built of deodar wood. The natural beauty, solitude, and peace, and the atmosphere of spirituality that envelopes the place attract me to these quarters every year.
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Poojya Guruji Sri Swami Atmanandaji and Hon Dr Subramanian Swamy will speak on
Hindutva - for National Integration & International Peace at Terapanth Auditorium, Kandivili, Mumbai on 7th Dec 2014 - from 2.30 PM onwards.
Admission by prior registrations only Arrangements are being made to live webcast the event for all the followers of the speakers worldwide. Pl check the detials on ICF website
Vedanta Sandesh
The state of jivanmukta, the one liberated in this life, is hard to describe.
by Swamini Vidyananda
The truth he knows himself to be is not in the domain of words, descriptions and notions. The truth itself is that which makes all words and descriptions possible. It is like light of a flash-light, which can shine upon anything, except the battery, which is the source of its light. So also, the reality is that pure Consciousness, in whose light everything lights up as existing. Without this reality no words and no descriptions are possible. Yet, it can be known very clearly, because it is self-evident. In fact, it is known to anyone, but known as something else, and this recognition of that reality as something else is a mistake. Jivanmukta knows the same truth, but he does not make a mistake of taking it for something else. He knows the truth as the truth and falsity as falsity. His state of joy is indescribable,
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yet we try to give some hints about how it is. Jivanmukta becomes a videhamukta, liberated without a body, when in due time his body is dropped. The state of videhamukta is even more impossible to describe! With the drop of his body nothing changes for him. He knew himself as the limitless truth, the substratum of any object, not an object itself. This final knowledge is not dependent on the body, mind or intellect, because it is selfevident. The liberated one is Brahman while being in the body, and he is Brahman without the body, too. The truth is not affected by the drop of the body. He was
Adhyatmic Teachings of Guru Vasishtha to Sri Ramji
not limited by the body, and he remains in the same unlimited state. Only from the point of view of worldly people, his state had changed. For him, with body or without body, the self-evident truth remains untouched. Videhamukta is, yet he is not. He is not “I” or the “other”. He is Brahman, and so the sun that shines, the earth which sustains the life, all the objects and beings - are also him only. But he is not limited by any of these. He is the sun that shines, Vishnu that protects all, Rudra that destroys all, and Brahma that creates. He is the space, the earth, the water and the fire - he is everything and none of these. He is the total cosmic Consciousness which is the very essence in all beings. Everything in the past, present or future, here, there and everywhere, - all indeed is he and he alone.
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The Five Yamas 4. Brahmacharya Brahmacharya means to live as a master and not a slave of our senses. It implies the existence of wisdom wherein one has gone into and understood the secret of happiness & sorrow. Such people understand about the real source of happiness & bliss. The word meaning of Brahmacharya in fact implies constant reveling in Brahman, the ultimate subjective truth of all. However, such a person who knows about the secret of real happiness, is also aware of the role & importance of sensual pleasures, and thus works for the good health of their body, senses & even the mind. The scriptures even teach the art of love to such healthy & wise people, who learn to look upon all sensual pleasures etc in right perspective and even know the art & science to make the best of it. They are not so much obsessed, brain-washed or hypnotized by the sensual pleasures outside that they lose all their wisdom, but rather retain the cap of their wisdom to live a thoughtful, intelligent & happy life. Absence of Brahmacharya is one of the most prevalent cause of suppressions, repressions, complexes, ill-health and pains of so many people. It is also the cause of so many ills of the society at large.
Vedanta Sandesh
Pride Gets Grounded Story Section n o p u e c On e ... m a ti
Matali was Indra's charioteer. He had a pretty and accomplished daughter Gunakeci, for whom he was keen to find a good husband. He roamed the three worlds, the sky, the earth and the nether. He finally located a suitable groom when he saw a Naga (snake) prince, Sumukha, in the deep ocean. When Matali made his proposal to the prince, the latter said, "I am willing to marry your daughter. But how could I come out of the netherworld without being attacked and killed by the kite Garuda who is the sworn enemy of snakes?" Not prepared to give up Sumukha, Matali took him to Indra and appealed for his help. Indra found that protection to Sumukha was beyond his competence, because Garadu was very powerful and was also Mahavishnu's vehicle. To their luck, Mahavishnu just then came to Indra on a visit. This gave Matali an opportunity to appeal to the Supreme Lord for the protection of Sumukha from Garuda. Mahavishnu granted Sumukha the boon that Garuda would not attack him. Gunakeci and Sumukha were happily married. When Garuda came to know about the boon, he became furious. He rushed to his master, Mahavishnu, and accosted him. "Knowing fully well my relationship with the dwellers of the netherworld, how could you grant such a boon to Sumukha? What sin have I committed to deserve this?" Mahavishnu smiled and said, "My faithful bird. I have perhaps erred in offering protection to Sumukha. Let me go to the netherworld, meet Sumukha and withdraw the boon. Please therefore arrange for my chariot to get ready." Garuda said, "My master, why do you want your chariot? Can I not carry you on my back?" The Lord replied, "Of course you can. Lower your wings so that I can mount." Garuda did accordingly and Mahavishnu sat on his back. The bird then tried to flap his wings and take off. Suddenly the weight seemed so immense for him that he could not lift himself even by an inch. It dawned on Garuda that in his pride he had dared to question the act of the Lord himself. He sought forgiveness from Mahavishnu.
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Wfeboub!Njttjpo ' Wfeboub!Btisbn Ofxt
Vedanta Sandesh
Hjub!Hzbob!Zbhob-!Mvdlopx; A week-long Gita Gyana Yagna by Poojya Swamini Samatanandaji was organized at Hanuman Setu Satsang Bhavan in Lucknow from 2nd Nov onwards. The subject matter of the discourses were - Gita Chapter 5 and Atma-Bodha.
Cibkbo!'!Cipkbo!Qsphsbn!.!26ui!Opw; On 15th Nov, the birthday of Poojya Swamini Samatanandaji a Bhajan-n-Bhojan Program was organized at Vedanta Ashram. Very nice bhajans were presented by Sh Govind Potghanji,who is also the retired Principal of the Music College at Indore, and who has acompanied great singers like Bhimsen Joshi too. The bhajans are available on VM News Blog for all our devotees. Later both the birthday ladies, Swamini Samatanandaji and Smt Swarna Dass, cut the birthday cake which was lovingly brought by the devotees. Lovely South Indian delicacies were brought by Sh Praveen & Smt Sunita Saini for all the devotees, which everyone thoroughly enjoyed.
Tubsu!pg!uif!Fohmjti!Wfeboub!Dpvstf; A student from Russia, Vladimir Dancenko - Br Ram) came over to Vedanta Ashram for his second part of Vedanta Course. In this trip he is being taught Issavasya Upanishad, along with Shankar Bhashya. He will also be taught Laghu Vakya Vritti and Advaita Makaranda. He is likely to be initiated into Sanyas Ashram early next year. Many other students are following these discourses on the net in other parts of the world.
Hjub!Hzbob!Zbhob-!Joepsf; A very satisfactory Gita Gyana Yagna by Poojya Guruji was organized at the Hindi Sahitya Samiti Sabhagruh, Indore from 17th to 23rd Nov. There were sponsors for each day, who came with their families and did Vyasa Peetha Puja and later Gita Aarti. The local Press covered the program very nicely too. Poojya Guruji talked on the 2nd chapter of Gita. Detailed news can be seen on our VM News Blog.
Hjub!Hzbob!Zbhob-!Binfebcbe!; A week-long Gita Gyana Yagna by Poojya Swamini Amitanandaji was organized at Ramkrishna Kendra, Ahmedabad from 24th Nov onwards. Earlier she stopped at Nadiad for sometime , where a nicely attended Satsang was organized too. The subject matter of the discourse series were Gita Chapter 10 and Kathopanishad 2-1.
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Btisbn0Njttjpo!Bdujwjujft!.!!!!!!!!!! Hjub!Hzbob!Zbhob-!Mvdlopx
Cibkbo!o!Cipkbo!.!26ui!Opw
Vedanta Sandesh
!!!!!!!!!!!!!!!!!!.!jo!Qjdt;!Opw!3125 Hjub!Hzbob!Zbhob-!Joepsf
Obejbe!Tbutboh!0!Hjub!Hzbob!Zbhob-!Binfebcbe
Hjub!Kbzbouj!0!Ibovnbo!Dibmjtb
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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.
Vedanta Sandesh
Gita Jayanti Celebrations, Indore : Poojya Guruji Swami Atmanandaji will speak at the Gita Bhawan Mega Gita Jayanti Celebration Program at Indore on 1st Dec evening - on the ‘Gita ka Sandesh’.
Vedanta Course (English), Indore : Poojya Guruji has started a Vedanta Course for his foreign students (in English) and is currently taking classes on Isavasya Upanishad along with Shankar Bhashya. Br Ram (from Samara, Russia) is at the Vedanta Ashram to study Vedanta and also get initiated into Sanyas Ashram. Many others are also following the classes on the Net.
Anand-Lahari Cultural Program, Mumbai: 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 office of Indian Cultural Foundation.
Prerna Talks, Mumbai: On 7th Dec afternoon, an Inspirational Talk Program is being organized at Terapanth Bhavan inside the Thakur Complex in Kandivili. The topic is ‘Hindutva for National Integration & World Peace’. Poojya Guruji and Dr. Subramanian Swamy will speak.
Gita Gyana Yagna, Mumbai : A week-long Gita Gyana Yagna will be organized at Ramkrishna Math-Mumbai from 8th to 13th Dec by Poojya Guruji Sri Swami Atmanandaji. In this discourse series he will give discourses on Gita Chapter 11 & Mundakopanishad 2-2.
Bhajan & Bhojan, Indore - 15th Dec : On 15th Dec, the birthday of our Poojya Guruji Sri Swami Atmanandaji a special ‘Bhajan & Bhojan Program’ is being organized at the Sankaracharya Sabhagruh at the Vedanta Ashram. All devotees are invited.
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International Vedanta Mission http://www.vmission.org.in/
Vedanta Mission Blog: http://blog.vmission.org.in/
Indian Cultural Foundation http://icf.vmission.org.in/
Earlier ‘Vedanta Sandesh’ issues http://bit.ly/1oGD4TK
Om Tat Sat