Monthly eMagazine of the International Vedanta Mission
Vedanta Sandesh Year - 22
Jan 2017
Issue 7
2017 is here Congrats,.we all have just completed one more
Parikrama of the Sun
It's Winter Time and the Himalayas are Snow White
Earlier Issues
CONTENTS
Vedanta Sandesh - Jan 2017 1.
Shloka 5
2.
Message of P. Guruji
3.
Tattva Bodha 8-11
4.
Inspiration 12
5.
Letter 13
6.
Social Media 14-15
7.
Gita Reflections 16-19
8.
We Must 20-24
9.
Jivanmukta 25-27
7
10.
Incredible India Pics
28-29
11.
Story Section 30-31
12.
Ashram News 32-33
13.
Mission/Ashram Pics
14.
Forthcoming Progs 40-41
15.
Links 42
34-39
3
Monthly eMagazine of the International Vedanta Mission Jan 2017 : Year 22 / Issue 7
Published by
International Vedanta Mission Vedanta Ashram, E/2948, Sudama Nagar, Indore-452009 (M.P.) India http://www.vmission.org.in / vmission@gmail.com
Editor: Swamini Samatananda Saraswati
;eXU;q".koféR;cks/kLo:ia eu'p{kqjknhU;cks/kkRedkfu A izorZUr vkfJR; fu"dEiesda l fuR;ksiyfC/kLo:iks·gekRekAA
Just as heat is the nature of fire, so also I am of the nature of consciousness ; I am that which imparts ‘life’ all our faculties, they act depending on ‘me’ the changeless. I am ‘that‘ ever-present self-effulgent Self. Hastamalaka Stotram - 4 5
Message from Poojya Guruji
State of Shunyata There are many people who associate meditation with the state of ‘thoughtlessness’. Just as deep sleep is so refreshing & rejuvenating, so also they call such meditation as a ‘conscious sleep’. To whatever extent the various kinds of good & anxiety ridden thoughts gushing through our minds are quietened to that extent this will definitely bring about some peace in mind, but this is not the real meditation at all. Taking thoughtlessness as the real goal of meditation was started specially by one buddhist school of thought, which says ‘Shunyata’ is the ultimate truth of life. Before the world was created, this entire diversity was absent, and we know all this is perishable, and therefore shall one day go away, and then also there will be the absence of everything what we see around. That from which things comee and that unto which everything go back alone is real, is their contention. They thus propogate that ‘that’ void alone is the permanent thing, and that we should simulate that state and try to ‘be’ in that state of shunyata. They also believe in Maya, and say that the entire world is created by it, and is therefore impermanent and illusory. So their teachings are that we should detach from the perceptible & illusory world and ‘be’ in shunyata as long as possible till you assimilate this fact. Vedanta not only clearly differs from them but also categorically rejects their contention as untruth & false. Truth is not a state of mind, It transcends the mind, it is the very self of mind, it is that because of which the mind can do all what it can. Shunyata is like coming to a state wherein you have either temporarily stopped perceiving all possible objects of experience or may be in some case even negated them. It is not this state which is the real truth, but that because of which we are conscious of this so called shunyata. The very fact that this thoughtlessness is a matter of direct experience, reveals that it is not really a shunya state, but there is also the consciousness which is revealing it. We are ones who are conscious of that state, so we are that consciousness. The state of shunayata is no dobt a stage in this subjective journey, but it should be realized that a person who experiences shunyata is still basically extrovert. Scene one there were so many things in the mind, and now scene two, when there is nothing in the mind. These people are stll looking at the mind, and have not yet appreciated ‘that’ because of which we are conscious of both the states. So having negated all objects one should rather turn towards the subject rather than be in the state of absence of everything. I am of the nature of infinite, non-dual consciousness is the knowledge that liberates. Armed with this knowledge it doesnt matter whether there are any thoughts or not, I am complete not because of any condition, but inspite of everything. Moreover, we ‘see’ ourself as the atma of every thought, so the truth is never negated. 7
TATTVABODHA
S
o far the Acharya elaborately and in a very lucid manner discussed what the Atma is not. preparing the student to see what the Atma is. As mentioned earlier that knowing the anatma as the anatma is not only a significant phase but the very discovery of the anatma as the anatma is negating the anatma. The only crucial thing here is that as one discovers the imaginary and unreal nature of the objective world bringing it all into the spectrum of the anatma and thus resulting in its negation a vaccum is brought about. If I am not this body, mind & intellect, if the objective world is neither true, then what am I? The process of negation brings about a ‘no-identity’ vaccum and is a painful phase as there is no identity that I can hold on to. This is a very delicate phase and there are complete chances to glide into an imaginary identity again. Hence the Masters of Vedanta suggest a student to digest this phase of vaccum or no identity crisis like situation.
Swamini Samatananda
This vaccum like situation paves the path of intense inquisitiveness resulting in a quest for authentic knowledge. A question is thus invoked and shows his extreme eagerness and inquisitiveness that If I am not the three bodies neither the three states nor the panchakosas then what am I? Thus follows the next question. What then is the Atma?
vkRek rfgZ d%\ lfPpnkuUn Lo:i%A lfRde~\ dky=;s¡fi fr"Brhfr lr~A What then is Atma? Atma is of the nature of Sat-Chit & Ananda What is Sat? That which exists in all three periods of time 9
With this question the fourth pointer of Atma is introduced. This is of a different class altogether. While the first three lakshana’s or pointers negated all that the ‘atma is not’ this pointer reveals ‘what is the real nature of self’. This kind of lakshana which reveals the intrinsic nature of Atma is called as the Swaroop Lakshana. Swaroop lakshana is given only when the our prior delusions have been cleared or negated. As the previous pointers concluded with the statement that I ma not this gross, subtle and causal bodies, nor the pranas etc but all these bodies and states of existence are mine. I am not them. This mind set is the state where the knowledge of the swaroop lakshana will bring about the desired effect. When we have to reveal the truth of an actor, then first we keep aside his costumes & makeup, and then point our that ‘He is this’. What then is the Atma? Atma is of the nature of Pure Existence, Consciousness & Bliss. As the teacher reveals the nature of the Atman by Sat Chit Ananda, the student requests the teacher to expalin each word more precisely and deeply. What do you mean by Sat ? Sat means that which exists in all three periods of time. It exists when we percieve the world and it is there as pure existence even when the world is not in the manifested form. All of the time when we are in the waking state we are continuously percieving a world that is grasped through our sense organs or felt by the mind. Hence during these moments something exists for us which is objectifiable. But what hap-
pens when this objective world ceases to exist. Is there some thing then or is there a void. The scriptures reveal that other than the objective world there is another reality which we more often neglect and that is the subject. It is the Subject or the ‘I’ that not only percieves the world but it is the substratum which gives existence to the objective world, it sustains it and it exists even when the objective world ceases to exist. Sat is that pure existence which ‘is’ irrespective of the objective world. Even the dream state which is an imaginary world gets its existence on this substratum. Imagination also cannot exist without a substratum of reality. The fundamental difference between that which is Sat and that which is a projection is that everything borne out of Maya is changing and ephimeral. It is not only is imaginary like the snake imaginedon a rope but it is constantly changing and dies off. Sat is that which is pure existence. What is Pure Existence?: Everything that exists in this world has two main aspects. First is it’s name and form. A form is given a unique name to reflect a unique identity based on its appearance, property and utility and second is the fact that the thing exists. Anything first exists and then comes its form, utility etc. It is very important that we try to see clearly the implication of this extremely important word called ‘existence’. Just as mud is the material cause of a pot, so also existence is the material cause of all existing things. Just as mud is made to manifest as a pot, so also Existence manifests as all objects. An important thing to understand here is that the Material Cause of anything pervades the created objects completely. Mud pervades the entire pot. Mud alone is, and the ‘form’
in which it has manifested is changing & transitory. So even when the pot was not around, mud was; and when the form was subsequently created, then also every bit of the pot is only mud; and finally if the is destroyed then also the mud alone is. So while the form is in the realm of change & time, its material cause is relatively speaking untouched by any of the changes which the form goes through. It exists as though in a different realm. The past, present & future or birth, sustainance and death are only with reference to things which are in the realm of time. That which provides the very existence to things, is beyond the limitations of time and space. Existence has to always exist irrespective of manifestation or unmanifestation. Yes, even the unmanifestation or absence of something is blessed by existence. That is why we see that anything that exists in this world is first ‘is’ and thereafter it is good, bad or ugly, mine or yours, subtle or gross etc. So the the pot ‘is’, the wave ‘is’, the world ‘is’ and so also intelligence, happiness, sorrow etc ‘are’. Everything is blessed with ‘is’ or existence? It is all-pervading & timeless.
While the manifestation of pure existence or sat is reffered to as ‘is’ like the world ‘is’ etc. Subjectively, this existence manifests in us as ‘I am’. The experience of ‘I am’ is the experience of existence. First ‘I am’ and then the relative identity comes into being like I am happy, or I am sad, I am a man etc. Our life begins when this unmanifest existence manifests in a particular form, and will continue to live as long as this form is blessed by existence. This ‘I’ is the timeless truth, the Brahman. On seeing this ‘I’ other than the limitless timeless truth we identify with the anatma-the panchakoshas etc. and see the Self as a limited being. This erroneous perception of the Self thus becomes instrumental in creating a samsar and its eternal seeking. We seek the limitless in the limited. As we gain this knowledge and see the Self as pure existence and the substratum of all manifestation we are free from all limitations and seeking. We live a liberated life even though the body etc exist we live as an actor who adorns various roles and yet he is untouched by the limitations of the roles.
Daily Classes at Vedanta Ashram 8.15 - 9.30 AM 10.30 - 11.30 5.00 - 5.30 6.00 - 6.30
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Panchadasi - Chap 1 (Eng) Vedanta Saar (Eng) Sanskrit Geeta Chanting 11
Like Sun I too rise to bless all with Love & Light
Mail from Poojya Guruji Wishing a Happy New Year Hari om ! I thank you for your kind & loving greetings for a Happy New Year. I respect your feelings, but can we pause for a while and go into this tradition of wishing our near & dear ones a Happy New Year. We all sincerely wish the best for all, but the real question is how our wishes can be made a matter of fact & reality. Why is it that we keep on wishing everyone a very happy new year year after year, yet there is a necessity to continue to wish the same even after our wishes do not seem to have an effect? Is it a meaningless ritual just for our wish or ritual sake, or do we seriously mean it. If we seriously mean it, then should we not deeply go into the secret of this evasive peace, happiness, our wishes and even the flow of time. At times some philosophcal analysis is a necessity. Peace & happiness is something which everyone wishes, even if we dont tell them to get it, and we also know that getting happiness is really in our own hands. The contentment in all that what is, the feeling of blessedness & positivity in living every moment fully, enthusisam to give our best in everything we do lovingly. It is such things which assure our happiness, and not ignoring these fundamentals and just making ‘Best Wishes’ a mere ritual. Moreover, happiness is in living every moment, specially this present moment fully & positively, and not in taking the present moment lightly and just looking beyond the horizon, and hoping endlessly for the best. Have we ever wondered that ‘time’ itself is a product of our minds. In deep sleep or even in uncnscious states there is no mind and thus there is no time too. So we first create something called ‘future’ and then wish it to be good. One who is fully & positively living and is rather awake to the present, then such people are never bothered about the future, and let us remember that future comes to us as a present moment alone, so the crux is all about living the present moment fully & properly. What we all need to value is an awakened life, a holistic life, a positive life, where we all live this present moment properly. If at all I have some wishes for all, it is this alone. Lots of love & om
Swami Atmananda
13
Thoughtful SOCIAL MEDIA Postings
Thoughtful SOCIAL MEDIA Postings
15
GITA REFLECTIONS
vUrdkys p ekeso LejUeqDRok dysoje~A ;% iz;kfr l en~Hkkoa ;kfr ukL;~r= la’k;%AA
One who leaves the body... (vUrdkys p ekeso---) Swamini Samatananda
One who departs this body while remembering me alone, shall definitely attain me, let there be no doubt about this. 17
Gita Reflections The 8th Chapter starts with seven questions by Arjuna. He was inquisitive about the exact meaning of some words, which Bhagwan had used at the end of the seventh chapter. Arjuna asked about meaning of Brahman, Adhyatma, Karma, Adhibhoota, Adhidaiva and Adhiyagya. His last question was regarding how does a person remember God at the time of his death. Bhagwan answers the first six questions in a crisp manner but the last question he has discussed more elaborately which then goes on to be the discussion of the entire chapter. The reply to the last question regarding the mind set before death has been elaborately discussed and so we can divide the entire section into three parts. 1-The importance of the last thought before death. 2-How to bring about and retain awareness of God. 3-Two kinds of paths for the journey after death. To understand the whole section with clarity and in a vivid manner we will discuss one point in one edition. In this edition we will discuss about the first point on the significance of the last thought before death. 1-The importance of the last thought before death. Sri Krishna says if any person in his last moments remembers me and gives up his body he attains me. The last moment thoughts have such a profound effect that they influence the very birth that one takes ahead. But this suggestion in the scriptures
and the Gita is often taken at the face value. Surely the thought at the last moments before death is highly influential towards the mortal journey ahead but this cannot be manipulated and made consequential at the very last minute of death. The fact is that during the time of death, our mind loses its independant power to make any kind of resolve or bring about a deliberate thought but at that time the impressions created in the mind play a dominant role. At that time those thoughts surfaces on the mind which we have long and intensely practised during our days of conscious and deliberate living. This in the scriptures is called as samskars which means- mental impressions. If we have sincerely practised devotion to God and detachment to the world that alone will manifest in the mind at the time of death. But if we have not deeply inculcated the value towards devotion and spiritual knowledge then the mere chant of God’s name moments before death may bless us a wee bit but it will not greatly influence our journey ahead. Therefore the fundamental values lived over the period of life is of utmost importance. If one values a worldly, materialistic life of attachments to wealth, fame and the kin then that alone will be the dominating thought at the time of death. This is the reason that creating samskars or mental impressions is a well researched and practised science in Sanatan Dharma. This culture is spread throught out the life span where at different stages of life are marked by the inculcation of a samskar or mental impression which go on to become the turning point in one’s
Gita Reflections life. These samskars are instrumental in bringing about faith towards God, living a righteous life and also mark the begining of a spiritual life. In this context it is important to understand what a Samskar is and the role of samskars. The Role of Samskars Inculcating Samskars is a Man Making science. Our masters compare parents and teachers to a gardener who work on a person so that the best can flower out from him or her. They work on helping one recognise their natural inclinations, encouraging them, directing their energies in the persuits of their own interests and making them more sensitive and awakened human beings. This entire science of man making paves the path of a righteous living and knowing the ultimate Truth of the world and the self. This dynamics of inculcating impressions and living by it is what finally reaps the fruits of both living a life of fulfillment and dignity and at the same time when it comes to wishing good bye to this world, this also reflects a dignified and gracious exit. It is this life style which features the impression of righteousness and truth that brings to the forefront prayers, memories, gratitude and impressions of God at the time of death. This is what Sri Krishna emphasises in this section of the eighth chapter of the Gita. One cannot afford to leave this blessed feeling on a last minute chance factor or take it as a support system from the near and dear ones who will chant the Gita or some name of God during one’s last moments of life. This is based on a life
lived as a sadhana. From Pravritti to Nivritti It’s rarely known that a life lived with a clear goal, gratitude, deliberation in action, selflessness, sensitivity and intelligence alone paves the path for a graceful and detached departure from the world. Take a simple example. If I live a day with a sense of gratitude towards God, make my actions a service unto him, I world with full dedication, alertness and sensitivity I can glide into bed without any baggage of anxiety, discontentment, or pressure of incomplete work. I will surely be blessed by a good night’s sleep. This is what the scriptures call as a smooth glide from involvement to detachment. In other words from Pravritti to Nivritti. On the other hand if my routine day is featured by a sense of individuality, selfishness, haphazard work styleand worry about the fruits of action I will surely carry a similar baggage as I go to bed. Undoubtedly such a mind set will find it disfficult to sleep and tossing and turning will be inevitable. This is what precisely a person should learn in life at large. Living a complete life with the fragrance of a karma yogi and then Self knowledge lets a person embrace death with as much grace and dignity, feeling fulfilled and grateful. Ready to detach from all illusory bonds of samsara. This is the most significant lesson the Gita gives us. In this section we will further discuss the ways and means prescribed by Sri Krishna of living a life as a karmayogi that prepares us for a decent life here and now and then for transcending this body too.
WE MUST 8
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We Must Learn to Live in the Present
P.P. Gurudev Swami Chinmayanandaji 21
We Must
The Present alone is the only time when we can work and achieve, gain and
gather, give and serve. In the ‘past’ we can now do nothing; in the ‘future’, again, we can now accomplish nothing. In the ‘dead’ moments of the past, and in the ‘unborn’ moments of the future we can never act. These living dynamic ‘present’ moments are the only fields to be hammered at and wherein are all the glories of life, all the gains in existence.
From the future, ‘time’ floods over our standing in the present, and gushes out
to swirl with the continuous echoes of the past. Time never stops; it is fleeting. The now alone is the only auspicious occasion to initiate our new plans. Delays are always dangerous, useless, barren. Today is the only day to attempt any great and worthy purpose. Opportunity comes to all of us; the diligent catch hold of it; the foolish let it pass. Therefore, let us be smart and awake to recognize our opportunity to serve, and while it is within our reach, let us seize it and make it yield to us the results we demand.
When we thus awake to our chances and prove that we are smart to catch them,
diligent to work at them, and perceptive enough to continue our efforts, results, gracefully, must come to reward our right and loyal exertions. Let not fear of failure, or fear of obstacles that might come slow us down even a bit. Once we undertake a great and noble work we are already set on the grand road leading to its total realisation soon, in complete success. All spectacular successes were achieved in little courageous steps taken with self-confidence and faith in the nobility of the final goal chosen. Small efforts that were continuously and cheerfully put forth, pyramid up to become the edifice that stands out as great work and noble achievements. Courage of conviction and tireless enthusiasm to continue, we must have in plenty.
We Must
Success is sure for the sincere seeker. Let us whip ourselves with enthusiasm to
make a purposeful, deliberate and vigorous beginning today, so that our true and deep expectations and hopes, goal and plans may be fully achieved in our own times. This is the only secret of all great achievements secular or spiritual. We Must. . . .
For this, let us not wait for a more opportune moment. There is no greater time to
act rightly than the present. When our vision is true and our goal divine, we need not hesitate at all in tumulting ourselves into action. Suddenly we shall realise that never before had we so many opportunities presented to us. None of us, when inspired thus in the field, will have ever a chance to need extra incentive to act well. True work, undertaken in the right mental attitude of selfless dedication, has, in itself, a built-in-canopy of inexhaustible joy and an unfathomable source of encouragement for us. Let us draw upon it We Must. . . .
It is unnecessary to brood over our incapacities and inefficiencies. Bring the
best that is in each and start the job in hand; as time passes, each of us shall discover that some hitherto untapped reservoir within us bursts into a luxurious flood of brilliant efficiency. This is the law; nobody can gainsay it; fools alone will shy from this open chance to unfold them selves through enthusiastic and earnest effort. Do it all today at this very moment we can start We Must ....
The incompetent and the ineffectual alone grumble that they would have done
much more had the circumstances been different! A dynamic man on the march to his victory will not waste his time waiting for and looking forward to a possible better environment in which to act and wherein he can win. He dashes into the available world around him, and proves his character. He orders, in the end, the very environments
We Must about him. We must prove our greatness and character in the present situation itself. Right here, where we are now, in the very circumstances presently available, is the precise stage set for us to begin our greatest work and to transform our hopes into bright deeds and brilliant results. With faith in Him, Who alone is the sole accomplisher everywhere, the Yajna-Adhyaksha, 1 let us dare move into the fields of service, ignoring pains and sorrows, criticisms and denunciations, obstacles and difficulties. We can succeed. We Must. . . .
Lastly, let us be humble and grateful for the opportunities 1 The Prime-Mover in
the sacrificial act. available for us to serve the society and the world. Let us become immersed in our inspiring "purpose" and let us cling to it ardently with all our mind. Thereafter, we can easily tunnel all our abilities for its fulfilment. Let us bend, in love, with all the might of our mind and character to the imperative duties of the moment. Let us accomplish our plan, through work well done, with honest sweat and panting toil. There is a joy inherent in them if our minds are inspired by the ‘purpose’ we hold as sacred.
Each day we must grow in our ability to perform what is to be accomplished in a
sacred spirit of gladness and joy. The bright beginning made each day can become the early dawn of the day of achievement. Each evening we must reflect in our own peaceful bosom, the mellow light of added wisdom, painting golden the widening horizon of our satisfaction. Today belongs to us. Yesterday was; tomorrow will be; but today is with us. Every day is bursting with opportunities for us to do and to serve, to act and to express, to love and to live. We must make use of these lush chances and diligently make our life rich, fruitful and useful for others at all times. When we have such a team of even a few courageous and honest servants of God, the nation is made, the world is saved. We Must .... Certainly We Must.
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Jivanmukta Wandering In Himalayas
52 The Temple of Sharada Part-7 Wonder of Greatness of Sharada
Excerpts from the Travel Memoirs of Param Poojya Swami Tapovanji Maharaj
Jivanmukta
The Ancient ‘Sharda Temple’ fu%lax fueqZfDr ina izi| czãkReÒkosu fojkftrks ;% Jh lkSE;dk'kh'k egs'ojk; rLeS ue% Lokfe riksouk;AA Once a seat of Learning, now in ruins in Pak Occupied Kashmir
At the end of our conversation, when he was about to take leave of us, he said
with great humility, “Swamiji, it is but rarely that great souls like you visit this out-ofthe-way place. We are extremely glad that the great Goddess has drawn you to this place and given us an opportunity of meeting you. All of us request you insistently to stay here for some more days.”
I replied, “It was ofcourse due to the mercy of Sharada that I reached this place.
Jivanmukta So long as She desires me to stay on, I shall stay on.”
He rejoined, “As long as you reside, you shall have no inconvinience. So I make
a special request that you will continue to be here for some time more. I shall go to another spot tomorrow, but I shall soon return to see you here. Swamiji, pray don’t disappoint me.” With these words he left me.
The very next day the priest came to us and after prostrating himself on the
ground, said, “Swamiji, the gentleman who visited you yesterday has sent to my house rice and a lot of other things. Since he wishes you to saty on here for some weeks more, he has sent all things in plenty. He has also desired us to prepare meals for you and look after you as best as we can. At least now, we hope, you will have no scruples about prolonging your stay.
As I sat lisening to the words of the priest, my heart was filled more with wonder
at the greatness of Sharada than with joy at our own good luck. See how the Holy Mother of the World works unnoticed by man. That she looks after sons unremittingly even on the pathless peaks was a truth I had learned by experience several times before. It was now repeated once more; and my heart was filled with devotion. We quietly submitted and stayed on without hesitation. Before the unlooked-for supplies arrived, we had sometimes to be satisfied with a kind of coarse bread made of maize-flour. Now all that changed. The sudden turn in our fortune inevitably brought to my mind a few lines of Malayalam potery: “Oh God, it is you who changes a beggar into a Lord, in two days or four, and causes him to be carried about ina palanquin; it is again You who converts a king into a beggar and makes him leave his palace to roam about the streets witha begging bowl in his hand and all his worldly possessions on his back.”
Temples of India
Incredib
Shiva Murudeshwar
Lotus Temple
ble India
29
Har-ki-Pauri
Religious Places of India
Golden Temple
STORY
Markandeya Rishi
Once upon a time Many years ago, a great destruction (Pralaya) took place. The earth was shrouded in darkness and nothing could be seen. There was neither sun nor moon. Lightning and thunder crushed mountains and trees. There were showers of meteors. Lakes and rivers dried up. The entire earth burnt with fire and the flames of the fire reached down to the underworld. All living beings perished in this fire, including the gods and the demons. There was a sage named Markandeya. While all this was going on, Markandeya was busy meditating. Such was the power of Markandeya’s tapasya that the fire dared not touch him. But it is also true that Markandeya was scared of the fire that raged all around him. He suffered from hunger and thirst and forgot all about his tapasya. His lips and throat dried up from fear. Markandeya discovered that there was a banyan tree that was untouched by all these ravages. He retired to the shade of the banyan tree and started to pray to Vishnu. Clouds gathered in the sky. They were thick and dark clouds and they spread all over the earth. It started to rain and it poured and poured. Water was everywhere and the earth was flooded. The water put out the fire. It rained continuously for twelve years. The oceans flooded the shores and the mountains were pulverised. Vishnu slept on the water. Markandeya did not know what to do. There was water everywhere and he floated on it. But he continued to pray to Vishnu. Vishnu spoke to Markandeya. “Do not be frightened, Markandeya,” he said. “You are devoted to me and I shall protect you.” Markandeya did not realise that it was Vishnu who was speaking. “Who dares to address me thus?” he demanded. “Am I a child that I should be so addressed? I am the great Markandeya, blessed by Brahma himself.” But try as he might, Markandeya could not see anyone anywhere. Where had the voice come from then? Had it all been an illusion? Not knowing what to do, he started to pray again to Vishnu. Suddenly he saw the banyan tree floating on the water. A golden bed was spread on the branches of the tree and on the bed there slept a small boy. Markandeya was exceedingly surprised to see the small boy floating in the middle of this deluge. He was so confused by his illusions that he did not realise that this boy was none other than Vishnu. The boy spoke to Markandeya. “You are tired,” said the boy. “You are looking for a refuge. Enter my body and rest for some time.” Markandeya was so confused that, before he could react, he entered the boy’s body through the mouth. Inside the boy’s stomach Markandeya discovered all the worlds, the seven regions and the seven oceans. The mountains and the kingdoms were all there. So were all living beings. Markandeya did not know what to make of all this. He started to pray to Vishnu. No sooner than he had started, he came out of the boy’s mouth. Vishnu now appeared before him and blessed him. The sage spent a thousand years with Vishnu. Vishnu then asked, “I wish to grant you a boon. What is your desire?” “I want to build a temple of Shiva in Purushaottama Kshetra,” replied Markandeya. “This will prove to everyone that Vishnu and Shiva are really one and the same.” Vishnu granted the boon and Markandeya built a temple to Shiva known as Bhuvaneshvara (Lord of the World).
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Mission & Ashram News Bringing Love & Light in the lives of all with the Knowledge of Self
Ashram News Dec 2016 Gita Jayanti Celebs:
This year Gita Jayanti was on
10th Dec. All the Ashramites along with Poojya Guruji chanted the entire Bhagwad Gita on that day. The chanting was in two sessions, before & after lunch. After every chapter there was Aarti of Gitaji by one of the devotees.
Gita Jayanti Talks:
After every three chapters of
chanting of Gita, all the Mahatmas briefly shared their perceptions on the ‘Messaage of Gita’. Three Mahatmas - Swaminii Amitanandaji, Vidyanandaji
and Samatanandaji
spoke in Sanskrit - which was a great pleasure & joy to listen.
Shiv-Puja by P.Guruji:
15th Dec is the birthday of
Poojya Guruji. On that day he did Rudrabhisheka
of
Bhagwan
Sri
Gangeshwar Mahadev. All the Swamis and also Col KM Rai who had come specially for the occasion sat with him do do the puja. Bhandara was offered on that day by devotees. 33
Mission News Gita Gyana Yagna, Mumbai ends
26th Nov to 2nd Dec 2016 Vivekananda Auditorium, RK Math, Mumbai
Gita Gyana Yagna, Lucknow begins
By Poojya Swamini Samatanandaji
34
Mission News Anand-Lahari 2016
3rd Dec 2016 Vivekananda Auditorium, Khar, Mumbai
Artists: Mooralala and Makaranda
Organized by ICF
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Mission News Gita Jayanti Celebrations, Indore
Inauguration: 8th Dec by Poojya Guruji Venue: Agrasen Dham, Indore
This Mega event lasts for full one week
19th year of Celebration
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Mission News Gita Jayanti Celebrations, Indore
Poojya Guruji spoke on 9th Dec 2016
59th All India Gita Jayanti Celebration
Venue: Gita Bhawan, Indore
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Ashram News Salil Sandhya - 2016
Organized to celebrate the Birthday of P.Guruji
Artists: Salil Datey and his team
Venue: Sankaracharya Sabhagruh, Indore
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Ashram News Hanuman Chalisa Satsang - at Ashram
40th Pravachan on Hanuman Chalisa
Ch-17 : rqEgjks eU= foHkh"k.k ekuk-------
Last Sunday of the Month : 25th Dec 2016
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Ashram News Omkareshwar Yatra - 19th Dec 2016
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Ashram News Omkareshwar Yatra - 19th Dec 2016
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Forthcoming Gita Gyana Yagna @ Atmajyoti Ashram, Vadodara By : P. Swamini Amitanandaji 2nd - 8th Jan 2017
Gita Gyana Yagna @ Gita Bhawan, Indore By : P. G. Swami Atmanandaji 6th - 12th Feb 2017
Programs Vedanta Camp @ Vedanta Ashram, Indore By : Poojya Guruji & Swaminiji’s 19th - 23rd Feb 2017
Gita Gyana Yagna @ Hariom Mandir, Lucknow By : P. Guruji Swami Atmanandaji From 6th - 12thMar 2017
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Visit the IVM Blog at : Vedanta Mission Blog Published by: International Vedanta Mission Editor: Swamini Samatananda